¶
THE
FIRST
READINGE
.
As
THE
vision
which
Ezechiel
saw
/
and
describeth
in
the
.1
.
cha.
serueth
to
this
ende
/
to
teach
that
the
great
miseries
/
and
calamities
/
which
the
Iues
suffred
by
the
force
/
and
oppression
of
Nabuchodonosor
/
and
the
Babilonians
/
came
not
vpon
them
by
chaunce
/
but
by
the
ordinance
/
and
prouidence
of
God
/
so
this
vision
/
which
.
S.
Ioan
most
liuely
setteth
before
vs
/
sheweth
in
like
maner
/
that
the
decaie
/
and
ruine
the
afflictions
/
and
persequutions
of
the
churche
in
this
later
time
/
and
what
so
euer
is
don
in
the
world
b●
Antichrist
/
and
his
membres
/
is
not
tossed
at
auenture
by
hap
/
but
gouerned
by
the
hand
/
and
certaine
prouidence
of
God
.
And
it
is
right
necessarie
for
vs
to
know
/
that
fortune
and
chaunce
rule
nor
th●
rost
in
mennes
matters
/
rufflinge
and
tombling●
al
thinges
confusedly
/
as
Epicures
disciples
thin●ke
/
but
that
god
is
the
orderer
/
disposer
/
and
goue●ner
of
al
the
thinges
that
be
don
in
the
world
.
Fo●
it
is
not
possible
for
vs
to
quiete
our selues
/
whan
we
considre
the
longe
/
and
great
prosperitee
/
and
lu●kie
successe
of
false
teachers
/
of
Christes
open
/
&
professed
enemies
/
of
most
vngodlie
cruel
/
barbarous
/
and
wicked
men
/
onles
we
be
staied
with
this
/
tha●
god
ruleth
/
ordreth
/
and
gouerneth
al
together
/
S●
therefore
that
there
shal
be
an
ende
of
the
raginge
o●
tyrannous
persequutors
/
and
that
the
gouerner
of
al
/
shal
turne
al
to
the
iust
destruction
/
of
the
wicked
to
the
conforte
of
his
chosen
/
and
to
the
aduancement
of
his
awne
glorie
.
Againe
if
we
loke
vpon
our
priuate
state
/
and
cal
to
compte
our
frailtie
,
and
infirmitie
/
the
manifold
diseases
/
and
miseries
whereunto
wear
subiecte
/
what
conforte
can
we
haue
/
or
what
ende
of
morninge
and
sorow
/
if
we
be
not
persuaded
/
that
Goddes
prouid●ce
reacheth
vnto
vs
/
and
ordreth
al
that
commeth
vpon
vs
/
not
as
semeth
vnto
vs
/
but
as
he
knoweth
to
be
best
for
vs
.
But
here
I
must
warne
you
of
two
notable
fautes
.
One
is
of
them
/
which
whan
they
heare
vs
saie
/
that
al
thinges
comme
to
passe
/
by
goddes
prouidence
/
thincke
/
and
affirme
that
we
teache
/
that
god
is
the
autor
of
al
the
sinful
actes
/
that
ar
don
in
the
world
.
Which
is
most
false
/
most
horrible
/
and
detestable
/
●ther
to
be
spoken
/
or
thought
.
For
it
is
as
impossible
for
god
/
who
is
al
together
good
/
to
be
the
autor
of
evil
/
as
it
is
impossible
for
him
/
to
leaue
of
his
godhead
/
and
to
be
no
more
god
.
We
saie
than
constantly
/
and
with
al
vehementie
of
minde
/
that
God
is
the
outer
of
no
euil
/
and
we
meane
it
not
so
/
that
bycause
god
worcketh
it
/
therefore
it
is
good
/
though
of
it selfe
it
be
euil
/
but
we
meane
/
that
he
is
in
dede
the
propre
worcker
/
and
cause
of
no
euil
/
that
euil
/
and
sinne
springe
not
from
him
/
but
from
the
diuel
/
and
from
vs
/
and
that
he
is
simply
/
and
merely
the
autor
/
and
worcker
of
good
thinges
only
/
both
whan
he
worcketh
by
him selfe
/
and
whan
he
worcketh
●y
and
in
vs
.
And
yet
we
saye
that
nothinge
commeth
to
passe
without
him
/
and
that
he
ordreth
/
disposeth
/
tēpere●h
/
and
bringeth
forth
to
light
/
al
the
euil
actes
that
ar
don
in
the
worlde
.
But
it
is
one
thinge
to
vttre
/
to
bringe
forth
/
to
dispose
/
and
ordre
mennes
euils
/
and
it
is
another
thinge
to
worcke
/
and
to
cause
euils
in
men
.
It
is
one
thinge
to
make
an
instrument
euil
/
and
it
is
another
thinge
to
vse
an
euil
instrument
/
beinge
alreadie
so
made
by
another
.
To
make
an
instrument
euil
/
is
euil
/
to
vse
an
euil
instrument
/
is
not
euil
simply
/
yea
to
vse
an
euil
instrument
to
good
endes
/
is
good
.
Satan
/
and
our
awne
wil
/
hathe
made
vs
al
euil
instrumentes
.
God
though
we
be
now
made
il
instrumentes
/
vseth
vs
wel
.
Satan
/
and
our
awne
wil
hath
wrought
/
and
caused
wick●dnes
in
vs
al.
God
moderateth
/
represseth
/
stirreth
vp
/
and
bringeth
forth
the
euil
/
that
Satan
/
&
we
haue
caused
in
our selues
/
so
that
we
vttre
no
parte
of
the
euil
that
is
in
vs
/
by
Satans
enuie
/
and
our
awne
faute
and
follie
/
but
where
and
whan
it
pleaseth
god
the
gouernor
of
the
vniuersal
world
.
And
thus
I
trust
,
it
is
not
harde
to
perceaue
,
that
though
nothinge
comme
to
passe
besides
Goddes
prouidence
/
yet
he
is
not
the
autor
/
and
worcker
/
and
verie
cause
of
anie
maner
of
euil
/
and
sinful
acte
.
For
he
worcketh
not
euil
in
our
hertes
/
but
findinge
euil
there
alreadie
wrought
/
he
ether
stoppeth
/
and
represseth
the
same
/
or
stirreth
it
vp
/
and
bringeth
it
forth
/
and
maketh
it
knowen
to
the
world
/
as
he
knoweth
to
make
most
for
his
glorie
/
&
for
the
profite
of
his
chosen
.
Thother
faute
is
of
them
/
which
acknowlege
God
to
be
the
ruler
/
and
gouerner
of
al
thinges
/
and
yet
they
finde
faulte
in
his
gouernment
.
For
they
aske
/
why
God
prouided
not
other
wise
in
the
beginninge
/
than
that
Satan
shuld
bringe
man
to
transgression
/
why
he
stopped
not
his
enterprise
at
the
first
/
for
so
shuld
there
haue
ben
no
euil
in
the
world
or
why
now
he
doeth
not
destroie
al
wicked
men
/
al
the
aduersaries
of
his
sonne
at
once
/
or
make
them
al
good
men
that
we
might
liue
a
quiete
/
happie
/
and
pleasant
life
without
miserie
/
without
murmuringe
/
without
filthines
of
manners
in
al
puritie
/
and
godlines
/
where
as
now
the
world
is
ful
of
calamities
/
ful
of
pleges
/
ful
of
vile
actes
/
ful
of
false
doctrine
/
idolatrie
/
and
superstition
/
antichriste
preuailinge
euerie
where
/
makinge
hauocke
/
beatinge
doune
/
and
stampinge
vndre
his
fete
al
that
is
good
/
and
godlie
.
These
men
wold
haue
God
/
and
his
doinges
subiecte
to
theyr
iudgementes
seate
/
and
what
so
euer
they
cannot
comprehende
with
theyr
wittes
/
they
can
find
no
reason
nor
goodnes
in
it
.
They
wil
not
make
theyr
iudgementes
agree
to
Goddes
doinges
/
but
they
wil
haue
God
to
make
his
doinges
agree
to
theyr
iudgementes
.
But
what
if
God
wil
not
do
them
that
honor
/
vntil
they
can
shew
them selues
/
as
wise
/
as
he
is
.
Shal
a
conninge
artificer
alter
his
worcke
/
bicause
a
folish
vnskilful
man
/
can
seme
to
himselfe
to
finde
a
faute
in
it
.
No
man
in
this
life
can
attaine
to
a
ful
reason
of
Goddes
doinges
.
But
we
shal
see
in
this
part
off
the
scripture
/
that
they
which
ar
now
departed
out
of
this
life
/
and
liue
in
a
better
life
/
find
that
God
hath
don
al
thinges
most
wisely
/
iustly
/
&
ordredly
/
whereunto
thei
cold
not
fully
attayne
/
whyle
they
liued
in
this
world
.
But
though
I
saie
/
that
men
in
this
life
can
not
attaine
to
a
ful
knowlege
/
and
reason
of
al
goddes
doinges
/
yet
I
denie
not
/
but
that
thei
haue
some
knowlege
/
and
se
some
reason
in
his
doinges
.
For
touchinge
the
first
question
/
if
god
had
hindred
Satans
entreprise
/
at
the
beginninge
/
than
Satans
wickednes
/
and
mannes
frailtie
/
than
goddes
righteousnes
in
punishinge
sinne
/
and
his
most
wonderful
goodnes
in
the
longe
purposed
before
/
and
now
perfirmed
incarnation
of
his
sonne
/
cold
neuer
haue
ben
knowen
.
And
touching
the
seconde
question
/
that
he
now
suffreth
Antichrist
to
make
such
an
hurley
burley
/
and
confusion
in
the
world
/
therein
his
wisedom
/
and
righteousnes
appereth
plainly
/
in
bringing
to
light
the
outragious
nawghtines
of
men
/
and
in
strikinge
the
reprobate
with
deserued
blindnes
.
His
mercie
also
and
goodnes
shineth
forth
/
most
clearely
in
sauing
/
and
pr●seruing
his
chosen
/
in
the
middest
of
al
errors
/
and
blindnes
/
in
in
the
middest
of
al
stomblinge
blockes
/
and
daungers
,
which
is
no
lesse
to
be
meruailed
at
/
than
the
sauinge
of
the
noble
children
of
the
Hebru●s
vnhurte
/
in
the
hote
burninge
ouen
.
But
now
that
I
haue
shewed
you
the
ende
of
this
vision
,
with
some
aunsweres
to
the
obiections
of
men
/
ether
vngodlie
or
vnlerned
/
I
wil
breifely
shew
you
the
summe
/
and
so
comme
to
a
more
particular
consideration
of
the
texte
.
This
is
the
vision
in
summe
.
In
heauen
there
appeareth
a
throne
of
imperial
maiestie
.
Vpon
this
throne
there
sitteth
one
holdinge
a
boke
in
his
right
hand
sealed
with
.7
.
seales
.
A
lambe
as
it
were
slaine
/
is
associated
/
and
ioigned
with
him
/
that
sitteth
vpon
the
throne
/
which
receueth
the
boke
/
and
openeth
the
seales
thereof
.
Out
of
this
throne
there
procedeth
a
seuenfolde
spirite
/
which
sheweth
forth
his
wondreful
power
.
Before
the
throne
there
is
a
glassie
sea
cleare
/
and
chrystalline
.
The
throne
leaneth
vpon
.4
.
beastes
/
which
haue
eyes
/
and
winges
.
Then
a
grene
rainebow
like
an
emrode
compasseth
the
throne
/
as
it
were
a
garlande
.
In
a
circle
aboute
the
throne
be
.24
.
seates
/
and
in
them
sitte
24.
elders
crouned
/
and
clothed
in
white
garmentes
.
This
is
the
summe
of
the
vision
/
which
requireth
a
more
particular
declaration
.
But
first
we
must
speake
some
what
of
those
thinges
/
which
S.
Ioan
setteth
before
this
vision
/
which
he
so
conningly
painteth
forth
.
Thus
he
speaketh
before
.
AFTER
these
thinges
I
saw
)
S.
Io.
saw
other
visions
before
/
declaringe
to
him
/
how
the
Lord
Iesus
raigneth
in
his
churche
/
and
gouerneth
it
/
what
preceptes
/
what
exhortations
/
what
chastisementes
he
vseth
in
it
/
and
againe
what
the
dutie
of
the
church
is
towardes
hir
lord
/
and
kinge
.
Al
which
thinges
ar
discribed
in
in
the
former
chapitres
.
I
saw
)
That
is
a
vision
appeared
vnto
me
.
AND
behold
a
dore
was
opened
in
heauen
)
Where
a
dore
standeth
open
/
men
maie
entre
in
.
So
by
this
speech
.
S.
Io.
signifieth
/
that
he
was
admitted
in
to
the
contemplation
of
heauenlie
thinges
.
Wherein
the
great
goodnes
of
God
is
sette
before
vs
/
who
vouchsafeth
to
open
the
dore
of
his
secrete
closette
to
a
mortal
man
.
But
see
the
same
goodnes
yet
more
declared
.
For
manie
see
a
Kinges
priuie
chamber
dore
open
/
and
yet
ar
aferd
to
entre
in
.
Such
feare
and
bashefulnes
might
happen
to
.
S.
Ioan
/
and
therefore
God
conforteth
him
/
and
maketh
him
bold
.
For
he
saieth
.
AND
the
first
voice
that
I
heard
was
as
it
had
ben
of
a
trompe
speaking
with
me
/
and
saiynge
/
comme
vp
hither
)
Henrie
Bullinger
a
verie
godlie
/
and
lerned
man
/
thinketh
that
this
voice
/
was
the
voice
of
Christ
/
which
I
like
wel
.
If
you
wil
take
it
rather
for
the
voice
of
an
angel
/
I
wil
not
contende
therein
/
so
that
you
vndrestand
/
that
the
angel
spake
vnto
Io.
after
this
sorte
/
by
the
appointement
of
Christ
.
For
whether
the
lord
shew
his
goodnes
to
vs
by
himselfe
/
or
by
his
creatures
/
it
is
al
one
.
Al
procedeth
from
him
/
and
therefore
he
is
only
to
be
glorified
.
The
voice
was
like
the
sound
of
a
trompe
/
whereby
is
signified
that
it
was
no
fainte
thinge
/
but
mightie
in
worcking
/
and
able
to
take
awaie
al
feare
/
and
to
persuade
thoroughly
.
COMME
vp
hither
)
The
nature
of
erth
is
/
to
fal
to
the
erth
/
and
not
to
rise
vpwarde
.
We
shuld
neuer
rise
from
the
erth
/
onles
God
did
cal
vs
/
and
raise
vs
vp
.
But
if
we
wil
considre
god
/
and
his
worckes
/
we
must
ascende
/
we
must
flie
vp
far
aboue
the
erth
/
far
aboue
our
flesh
/
and
our
awne
reason
to
.
That
Bullinger
saieth
that
we
must
purge
our selues
from
erthie
affections
/
if
we
wil
beholde
heauenlie
thinges
/
it
is
a
verie
good
sense
also
.
AND
j
wil
shew
the
what
shal
be
don
here
after
)
That
god
vouchsafeth
to
make
men
priuie
to
his
doinges
/
it
is
a
goodnes
neuer
thought
vpon
neuer
commended
enough
.
Which
thinge
he
shal
sone
perceue
/
that
considereth
what
god
is
/
and
what
we
ar
/
his
exceding
great
maiestie
/
&
our
exceding
great
vilenes
.
Which
matter
I
wil
not
now
enlarge
/
but
leaue
to
your
consideration
.
This
wold
be
wel
noted
that
he
saieth
/
that
he
wil
shew
him
thinges
that
must
be
don
afterward
.
For
some
expoune
the
thinges
that
are
spoken
hereafter
/
partly
of
thinges
don
vndre
the
old
testament
/
and
partly
of
thinges
don
vndre
the
new
.
Which
must
nedes
be
an
error
/
and
lead
men
in
to
wronge
opinions
/
makinge
them
beginne
at
a
wronge
ende
/
sith
he
saieth
plainly
/
that
he
wil
shew
thinges
to
be
don
/
after
the
tyme
that
he
spake
with
him
/
and
not
thinges
don
before
.
AND
streight
waie
I
was
in
the
spirite
)
I
was
so
occupied
and
deteined
altogether
in
the
spirite
/
as
if
I
had
/
had
no
bodie
/
as
though
I
had
forgotten
al
bodilie
/
and
erthlie
thinges
.
Or
the
spirite
of
god
came
vpon
me
/
and
possessed
me
/
or
as
Bullinger
writeth
I
was
in
a
spiritual
contemplation
/
and
rapte
in
spirite
.
That
he
saieth
streight
waie
/
he
sheweth
the
might
/
and
efficacie
of
the
voice
/
that
spake
vnto
him
.
AND
beholde
a
throne
was
sette
in
heauen
)
Goddes
throne
is
often
spoken
of
/
and
described
in
the
scripture
.
For
Esaie
saieth
in
the
.6
.
cha.
that
he
saw
god
sittinge
vpon
a
throne
high
/
and
aduanced
/
and
his
traine
filled
the
temple
&c.
In
the
first
cha.
of
his
prophetie
Ezechiel
saieth
/
that
he
saw
in
heauen
/
as
it
were
a
saphir
/
and
the
likenes
of
a
throne
.
And
he
repeteth
the
same
in
the
.10
.
cha.
Daniel
in
the
.7
.
cha.
sheweth
that
he
saw
goddes
throne
glisteringe
like
fier
/
and
the
wheles
of
it
sent
forth
fierie
flammes
.
But
goddes
throne
is
no
where
described
so
fully
/
so
liuely
/
and
with
so
conninge
and
pleasant
wordes
/
as
in
this
place
.
What
this
throne
signifieth
/
we
maie
easely
gather
out
of
the
wordes
of
kinge
Dauid
/
for
thus
he
singeth
in
the
.9
.
psal.
God
shal
remaine
for
euer
/
he
hath
made
readie
his
throne
to
iudgement
.
And
he
shal
iudge
the
world
in
righteousnes
/
and
decide
the
peoples
matters
with
equite
.
So
than
we
vnderstand
by
the
throne
goddes
imperial
gouernment
/
and
his
iudiciarie
administration
.
This
throne
is
not
in
erth
/
but
in
heauen
.
For
god
●uleth
not
after
anie
erthlie
maner
/
but
after
an
heauenlie
maner
.
Nether
is
his
iudgement
and
gouernment
corruptible
/
and
subiecte
to
an
ende
/
but
as
Dauid
saieth
/
he
remaineth
a
iudge
/
a
ruler
/
and
gouerner
for
euer
.
For
in
the
hebrue
tounge
/
to
iudge
signifieth
to
ordre
/
to
rule
/
and
gouerne
.
AND
vpon
the
s●at
there
was
one
sitting
)
You
know
that
it
is
god
/
&
his
son
/
that
sitteth
vpon
this
throne
.j.
administreth
/
ruleth
/
and
gouerneth
al
thinges
.
AND
he
that
sate
was
in
sight
like
a
iaspis
/
and
a
sardine
stone
)
By
the
colors
of
two
precious
stones
the
nature
of
God
is
some
wise
shadowed
to
saint
Io.
and
to
vs
.
Plinie
writeth
that
a
iaspis
is
a
grene
stone
/
which
is
a
fresh
/
and
a
pleasant
color
/
and
the
color
of
manie
thinges
that
ar
lustie
/
and
liuelie
.
And
therefore
writers
vnderstand
thereby
goddes
perpetual
continuance
/
his
incorruptible
/
and
immortal
nature
/
as
Dauid
saieth
/
thy
yeres
shal
not
be
ended
.
And
not
only
that
he
is
the
euer
liuinge
God
/
and
continueth
euer
in
life
him selfe
/
but
also
that
he
giueth
life
to
al
other
liuinge
creatures
/
and
preserueth
them
in
grene
/
and
lustie
freshnes
.
A
sardine
hath
a
fierie
color
/
and
maie
expresse
vnto
vs
goddes
sore
iudgement
/
and
vengeance
vpon
vnrepentant
sinners
.
And
a
raine
bow
was
aboute
the
throne
like
in
sight
to
an
emrode
)
It
is
meruailous
confortable
to
vs
/
that
goddes
throne
is
compassed
aboute
with
the
raine
bow
.
For
the
raine
bow
is
a
sacrament
of
goddes
perpetual
mercie
/
and
of
his
most
gratious
couen●nt
made
with
vs
.
Who
might
abide
the
iustice
/
and
seueritee
of
goddes
throne
/
if
it
were
not
compassed
with
mercie
?
For
as
Dauid
saieth
/
if
god
wold
obserue
iniquites
/
accordinge
to
his
righteousnes
/
who
shuld
stand
?
But
he
hath
set
his
raine
bow
/
and
sacrament
of
mercie
so
round
aboute
his
throne
/
that
his
eyes
can
neuer
be
of
from
it
.
He
can
turne
his
sight
no
waie
/
but
he
must
see
it
.
And
therefore
now
it
is
not
to
vs
a
terrible
/
and
dradful
throne
/
but
as
.
S.
Paule
calleth
it
/
a
throne
of
grace
/
whereunto
we
maie
approche
with
boldnes
/
and
find
readie
helpe
.
The
color
of
this
raine
bow
was
like
the
color
of
an
emrode
/
which
is
the
most
fresch
/
&
pleasant
color
/
that
anie
stone
hath
.
For
in
dede
there
is
nothinge
so
delectable
/
and
pleasant
to
vs
/
as
goddes
couenant
of
grace
/
and
mercie
.
And
this
couenant
is
euer
grene
/
and
endureth
euer
to
the
behofe
of
the
chosen
.
AND
aboute
the
throne
were
.24
.
thrones
&
)
That
the
.24
.
elders
sat
vpon
thrones
/
fo●
the
greke
worde
is
al
one
here
/
and
whan
mention
is
made
of
goddes
throne
/
and
that
thei
were
crouned
/
I
thincke
in
dede
that
by
them
we
must
vndrestand
with
Bullinger
/
the
companie
of
goddes
sainctes
departed
out
of
this
world
/
&
now
raigninge
and
triumphinge
with
the
lord
Iesus
in
heauen
.
And
I
thincke
that
an
allusion
is
made
/
and
a
regarde
had
to
the
kinges
of
this
world
which
haue
their
counsellers
/
and
noble
men
sittinge
aboute
them
.
For
the
scripture
describeth
heauenlie
matters
to
vs
/
by
such
thinges
as
ar
in
●re
amonge
vs
.
Bullinger
noteth
that
.24
.
is
made
of
.12
.
And
that
the
.12
Patriarches
signifie
at
Israel
/
and
the
old
church
before
the
incarnation
of
Christ
.
And
the
christiane
church
was
planted
by
.12
.
Apostles
/
so
that
the
nombre
of
12.
comprehendeth
the
hole
congregation
of
the
new
people
.
And
after
this
sorte
.24
.
signifie
the
hole
triumphant
church
consistinge
of
Iues
and
gentiles
.
These
.24
.
ar
apparelled
with
white
garmentes
.
For
Christ
hath
purged
them
/
&
made
them
faire
/
and
clothed
them
with
his
awne
puritee
/
and
righteousnes
.
They
ar
crouned
/
for
they
ouercame
Satan
/
and
his
hellisch
armie
/
while
they
liued
in
this
world
.
And
now
they
raigne
as
kinges
with
Christ
the
lord
in
euerlasting
glorie
.
That
they
sitte
/
Bullinger
saieth
it
is
not
ment
/
that
they
be
iudges
/
but
thei
ar
said
to
sitte
/
bicause
thei
rest
from
theyr
labors
/
and
now
haue
quiete
affections
/
and
be
far
from
troblesome
passions
of
mind
.
Howbeit
I
see
not
,
why
mention
shuld
be
made
of
thrones
,
if
we
shal
not
vndrestand
,
that
they
sit
as
iudges
.
Not
that
we
meane
,
that
they
iudge
in
stede
of
Christ
,
but
we
meane
,
that
thei
iudge
with
him
,
that
is
to
saie
,
alow
his
iudgementes
,
thinckinge
the
same
thinge
in
euerie
matter
,
that
he
doeth
,
and
reioising
in
his
doinges
.
For
the
lord
hath
aduanced
them
,
to
this
dignitee
,
as
to
sitte
with
him
in
iudgement
.
For
he
hath
made
al
his
thinges
commune
to
his
sainctes
.
His
iudgementes
,
he
hath
made
theyr
iudgementes
,
his
kingdom
,
their
kingdom
,
his
raigninge
,
their
raigninge
,
and
so
forth
.
Now
by
this
description
of
the
thrones
,
golden
crounes
,
goodlie
garmentes
of
the
sainctes
departed
out
of
this
life
,
we
maie
vndrestand
the
greate
glorie
,
and
felicitee
,
that
thei
liue
in
.
Which
thing
shuld
conforte
vs
in
these
our
afflictions
,
and
miseries
,
that
we
faint
not
,
or
be
discouraged
,
knowinge
that
goddes
saictes
passed
by
the
same
,
&
now
triumphe
in
perpetual
ioie
.
The
old
heathen
,
men
of
great
wittes
,
taught
the
youthe
of
their
tyme
,
that
vertue
dwelleth
vpon
the
toppe
of
an
high
hille
and
that
the
waie
to
the
hil
toppe
is
verie
rough
,
laborsom
,
&
tedious
,
but
whan
a
man
is
once
comme
to
the
toppe
,
he
shal
find
a
goodlie
plaine
,
goodlie
grene
medowes
,
and
al
maner
of
pleasures
.
We
know
,
taught
by
a
more
certaine
scole
master
,
that
the
waie
to
heauen
is
verie
straite
,
and
that
thorough
manie
afflictions
,
we
must
entre
in
to
goddes
kingdom
.
But
whan
we
be
once
comme
thither
,
it
can
nether
be
spoken
nor
thought
,
what
ioie
,
what
pleasure
,
what
felicitee
we
shal
finde
there
.
Wherefore
sith
the
ende
of
those
thinges
,
whereunto
we
ar
called
,
bringeth
so
great
glorie
,
and
so
great
a
sea
of
al
pleasures
,
&
ioies
,
we
ought
not
to
be
dismaide
,
bycause
of
the
difficulties
,
&
ircksome
tediousnes
,
that
we
finde
by
the
waie
.
For
we
shal
sone
passe
thorough
them
.
We
can
not
longe
sticke
in
them
.
For
what
is
longe
in
this
life
?
Let
vs
therefore
gird
vp
the
loines
of
our
minde
,
as
.
S.
Petre
speaketh
,
and
presse
forward
to
the
price
of
the
supernal
callinge
of
god
,
in
Christ
Iesu
.
Let
vs
with
patience
runne
out
the
race
,
that
we
ar
set
in
,
fasteninge
our
eyes
vpon
the
autor
,
&
finissher
of
our
faith
,
who
for
the
ioie
,
that
was
set
before
him
,
sustained
,
and
despised
the
shame
of
the
crosse
,
and
now
is
sit
doune
vpon
the
glorious
throne
of
God
,
and
wil
leade
vs
the
same
waie
,
to
like
honor
,
glorie
,
and
dignite
.
Vnto
god
therefore
,
who
hath
sanctified
our
trauailes
,
our
crosse
,
and
our
miseries
,
and
made
the
issue
/
&
end
so
happie
.
and
blisful
,
be
al
glorie
,
and
honor
for
euer
.
Amen
.
The
nexte
sondrie
after
this
lecture
,
one
of
the
companie
semed
by
circumstances
to
improue
some
parte
thereof
.
But
whan
we
h●d
conferred
together
,
we
fully
agreed
.
Where
vpon
I
vttered
this
declaration
folowing
.
¶
The
seconde
readinge
.
It
is
verie
certaine
,
that
not
only
vnbridled
wanton
wittes
of
vngodlie
,
wild
,
fanatical
,
arrogant
,
and
proud
spirites
,
sporte
them selues
in
mockinge
of
goddes
prouidīce
,
but
also
that
the
weake
,
vnlerned
,
&
vnexercised
mindes
of
some
g●dlie
folke
,
ar
trobled
with
this
,
that
where
as
thei
heare
,
&
be
taught
by
the
holie
scripture
,
that
god
is
the
ruler
,
and
gouerner
/
of
the
hole
world
/
yet
thei
see
,
that
the
despicers
,
and
contemners
of
god
,
&
godlines
,
whom
god
hateth
,
and
abhorreth
,
prosper
in
the
world
,
they
see
that
the
godlie
,
whom
god
loueth
,
ar
oppressed
,
&
vily
entreated
,
thei
see
that
lies
falshod
,
violence
,
tyrannie
,
false
and
frantike
opinions
,
idolatrie
,
and
superstition
,
raigne
euerie
where
,
and
truth
,
righteousnes
,
vertue
,
&
al
honestie
,
is
troden
vndre
fote
,
and
lieth
wounded
,
maimed
,
&
mangled
in
the
mire
of
the
stretes
.
Yea
not
only
the
weake
ar
offended
here
with
but
also
some
farther
growen
,
and
more
exercised
,
and
endued
with
greater
knowlege
,
beginne
to
slagger
,
and
to
doubte
,
whether
the
world
be
gouerned
by
goddes
prouidence
,
or
whether
al
thinges
be
tombled
,
and
tossed
by
chaunce
,
whan
they
see
in
how
great
welt
hand
felicite
the
vngodlie
liue
,
and
how
the
godlie
wrastle
&
tugge
continually
,
with
al
maner
of
miseries
,
and
calamities
.
For
Asaph
confesseth
that
his
fete
were
al
most
ouerturned
,
and
his
steppes
slidden
,
whan
he
saw
the
peace
.i.
the
prosperitee
of
the
vngodlie
.
He
was
so
nigh
a
fal
that
he
was
al
most
comme
to
this
,
to
saie
,
I
haue
plainly
clensed
my
herte
in
vaine
,
vntil
he
entred
in
to
goddes
holie
places
,
considered
more
depely
,
his
prouidence
,
and
so
perced
farther
,
&
vndrest●de
the
ende
of
the
vngodlie
,
how
God
had
sett
them
in
a
slipperie
place
,
to
giue
them
a
more
shameful
fal
.
And
therefore
,
that
is
to
be
noted
,
he
confesseth
,
that
before
god
had
admitted
him
,
in
to
a
farther
vndrestanding
of
his
prouidence
,
while
he
folowed
his
awne
witie
in
consideringe
the
affaires
,
&
happes
of
the
world
,
he
was
a
verie
beaste
before
god
.
Ieremie
also
,
though
he
acknowlege
,
that
the
world
is
gouerned
by
goddes
prouidence
,
yet
he
can
not
comprehende
,
by
his
witte
,
but
that
thinges
might
be
don
better
.
For
thus
he
saieth
.
Thou
art
iust
lord
,
if
I
shuld
contende
with
the.
By
these
wordes
it
appeareth
,
that
he
acknowlegeth
goddes
prouidence
,
in
gouerninge
the
world
.
For
why
shuld
he
complaine
to
god
,
aboute
those
thinges
,
where
with
god
shuld
haue
no
thinge
to
do
if
the
world
were
not
gouerned
by
him
?
Or
why
shuld
he
acknowlege
god
to
be
iust
in
those
thinges
,
wherein
he
is
offended
,
and
trobled
,
if
thei
were
not
ordred
by
him
.
For
these
wordes
,
thou
art
iust
lord
/
if
I
shuld
contende
with
the
,
signifie
asmuche
,
as
if
he
shuld
saie
,
I
know
lord
,
that
al
thinges
ar
gouerned
by
the
,
and
comme
to
passe
by
thy
prouidence
,
&
that
thou
hast
a
iust
reason
in
al
thy
doinges
,
but
I
can
not
see
it
in
manie
thinges
,
and
namely
in
the
prosperite
of
the
vngodlie
.
For
it
foloweth
,
yet
I
wil
speake
iudgementes
with
the
that
is
,
yet
me
thinketh
some
thinges
go
not
right
.
Why
is
the
waie
of
the
vngodlie
prosperous
,
why
be
they
happye
,
and
liue
in
al
welth
,
&
ioilitie
,
that
transgresse
transgression
,
that
is
,
which
be
extreme
,
and
exceding
great
transgressors
of
thy
lawes
?
This
is
the
thinge
,
that
trobleth
the
Prophete
,
that
semeth
not
right
.
For
it
semeth
to
mannes
reason
iuster
,
that
god
shuld
aduance
,
&
prosper
his
frendes
,
and
faithful
seruantes
,
and
nat
such
,
as
despice
him
and
his
.
But
it
is
wel
,
that
he
acknowlegeth
that
god
is
iust
.
For
thereby
he
confesseth
,
that
there
maie
be
some
what
more
in
the
matter
,
thou
he
cold
attaine
vnto
.
And
yet
he
is
angrie
with
him selfe
,
that
he
cold
not
perceaue
the
reason
of
it
.
If
this
happened
to
so
notable
men
,
to
men
furnisched
with
so
excellent
graces
of
god
,
to
men
so
much
exercised
in
spiritual
matters
,
it
is
more
certaine
,
that
weake
,
and
vnpractised
mindes
,
wold
be
offended
,
trobled
&
amased
with
this
,
that
antichrist
shuld
oppresse
goddes
ministers
,
ouerthrow
,
&
al
most
quenche
out
the
gospel
of
Christ
,
&
al
tru
doctrine
,
sette
vp
,
and
blase
abrode
false
religion
,
thorough
●ut
al
the
world
,
and
triumphe
in
his
mischeife
,
not
a
few
daies
,
but
manie
hundred
yeres
.
Bycause
this
must
nedes
be
verie
offensiue
to
manie
,
and
make
them
wauer
,
and
doute
of
goddes
prouidence
,
it
pleased
god
to
shew
aforehand
,
by
other
his
prophetes
,
and
apostles
,
&
by
this
his
faithful
seruant
.
S.
Ioan
,
that
these
thinges
shuld
comme
to
passe
,
that
al
men
might
know
,
that
they
fal
not
in
by
chaunce
,
but
be
gouerned
,
and
ordred
by
his
wisedon
,
and
fore
knowlege
,
and
so
arme
them selues
with
patience
,
in
such
ouerthwarte
issues
,
as
they
some
to
vs
,
consideringe
that
god
doeth
al
thinges
most
iustly
,
and
wisely
,
to
his
awne
glorie
,
and
the
furtheraunce
of
his
chosen
.
If
you
wil
knew
the
causes
,
why
god
hath
appointed
,
and
ordained
that
antichrist
shal
rise
,
and
set
vp
his
hornes
,
and
beate
doune
the
tru
church
,
&
stablishe
his
countrefaite
preisthode
,
his
kingdom
of
shauelinges
,
his
monckerie
,
nonrie
,
and
al
his
poperie
,
his
false
doctrine
,
and
open
beastlie
errors
,
serch
the
scriptures
.
And
if
you
find
causes
there
expressed
,
see
that
ye
reuerence
in
them
goddes
wisedom
,
and
righteousnes
.
As
in
dede
some
be
there
expressed
,
as
I
doubte
not
but
you
shal
heare
at
large
,
whan
our
brother
shal
comme
to
that
place
in
the
.2
.
epistle
to
the
Thessal
.
If
you
find
not
al
there
expressed
,
or
be
not
satisfied
with
them
,
that
be
there
expressed
,
crie
out
with
S.
Paule
.
O
the
depenes
of
the
riches
,
of
the
wisedom
,
and
knowlege
of
god
&
But
yet
there
is
one
thinge
more
,
that
trobleth
manie
wittes
now
a
daies
,
wherein
perchaunce
they
maie
be
satisfied
,
or
some
what
quieted
,
and
that
is
,
how
it
can
be
,
that
al
thinges
comme
to
passe
,
by
goddes
wil
,
and
ordinance
,
&
yet
manie
thinges
in
the
world
be
don
against
his
worde
,
and
against
his
wil.
It
is
no
meruail
,
if
this
be
hard
to
vndrestande
.
For.
S.
Augustine
graunteth
,
that
it
commeth
to
passe
,
by
a
wondreful
,
&
vnspeakable
maner
,
that
,
that
commeth
not
to
p●sse
beside
goddes
wil
,
that
is
don
against
his
wil.
But
ye
shal
know
,
that
whan
men
do
euil
worckes
,
concerninge
the
faute
,
and
vice
of
their
actes
,
they
do
that
,
that
is
against
goddes
wil
,
but
concerninge
the
end
,
and
that
,
that
god
wil
turne
theyr
euil
actes
vnto
,
thei
do
the
thinges
that
god
wil
haue
to
be
don
.
And
therefore
.
S.
Augustine
saieth
,
verie
profoundly
,
&
lernedly
.
These
be
the
great
,
wonderful
,
and
exquisite
worckes
of
god
,
that
whan
mannes
,
and
angels
nature
had
sinned
,
that
is
,
had
don
,
not
that
he
wold
,
but
that
thei
wold
,
euen
by
the
same
wil
of
the
creature
,
whereby
that
was
don
,
that
the
creator
wold
not
,
he
fulfilled
that
he
wold
,
vsinge
wel
euen
euil
thinges
,
as
supremely
good
him selfe
,
to
the
damnation
of
them
,
whom
he
iustly
fore ordained
to
punishment
,
and
to
the
saluation
of
them
,
whom
he
mercifully
foreordained
to
grace
.
For
as
touchinge
them selues
,
thei
did
that
god
wold
not
,
but
touchinge
the
omnipotentie
of
god
,
thei
cold
no
waie
do
it
.
For
euen
in
this
,
that
thei
did
against
goddes
wil
,
goddes
wil
was
don
vpon
them
.
By
these
wordes
he
teacheth
that
though
god
abhorre
mennes
nawghtie
,
and
wicked
dedes
,
yet
thei
comme
not
to
passe
besides
his
wil
,
and
ordinance
touching
the
end
and
vse
of
them
.
For
he
wil
make
mennes
nawghtie
dedes
,
serue
to
good
endes
,
and
vses
.
And
therefore
the
same
autor
saieth
againe
.
When
in
the
last
daie
Christ
shal
comme
to
iudge
the
world
,
than
in
the
most
cleare
light
of
wisedon
,
it
shal
appeare
,
that
now
the
faith
of
the
godlie
hath
,
how
certaine
,
&
ineuitable
,
and
most
effectual
goddes
wil
is
,
how
manie
thinges
he
can
do
,
and
wil
not
,
but
willeth
nothinge
that
he
can
not
do
,
and
how
tru
it
is
,
that
is
sounge
in
the
psal.
Our
god
is
in
heauen
,
he
hath
don
,
whatsoeuer
he
wold
,
which
surely
is
not
tru
,
if
he
wold
haue
some
thinges
don
,
and
hath
not
don
them
.
There
is
not
than
anie
thing
don
,
onles
the
omnipotent
wil
haue
it
don
,
ether
in
suffringe
it
to
be
don
,
or
in
doinge
it
himselfe
.
Hitherto
.
S.
Augustin
.
And
that
you
maie
vndrestand
,
that
he
taketh
goddes
suffringe
,
for
goddes
ordinance
,
though
god
worcke
sondrie
waies
,
some
tymes
by
himselfe
,
and
some
tymes
by
his
creatures
good
,
&
bad
,
he
goeth
farther
,
&
saieth
more
ouer
.
Netheri
sit
to
be
douted
,
but
that
god
doeth
wel
in
suffring
to
be
don
,
what
soeuer
is
don
il
.
For
he
suffreth
not
this
/
but
by
iust
iudgement
.
Though
than
those
thinges
,
that
be
euil
,
inasmuch
as
thei
be
euil
,
be
not
good
,
yet
it
is
good
,
that
not
only
good
thinges
,
but
also
euil
thinges
shuld
be
.
For
if
this
were
not
good
/
that
euil
thinges
also
shuld
be
/
thei
shuld
in
no
wise
be
suffred
of
the
almighty
good
i.
god
.
To
whom
without
doubte
as
easie
as
it
is
,
to
do
what
he
wil
,
so
easie
is
it
,
not
to
suffre
,
that
he
wil
not
to
be
don
.
Out
of
these
wordes
we
lerne
,
that
the
diuine
man
.
S.
August
.
vndrestode
,
that
al
the
thinges
in
the
world
comme
to
passe
by
the
ordinance
of
god
,
and
that
goddes
wisedon
was
such
,
that
he
saw
it
good
/
that
euil
thinges
shuld
be
,
and
his
power
such
:
that
he
cold
turne
those
euils
to
good
.
Now
lest
anie
man
shuld
thincke
here
vpon
,
that
god
is
the
autor
of
euil
,
he
teacheth
,
that
there
is
some
thinge
in
mennes
actes
,
not
by
goddes
propre
worckinge
,
but
by
his
ordinance
/
to
a
certaine
end
,
and
by
the
propre
worckinge
in
dede
of
Satan
,
and
by
mannes
awne
nawghtines
.
For
god
wrought
not
nawghtines
in
Adams
herte
first
,
but
ordained
,
that
Satan
moued
with
his
awne
malice
shuld
turne
Adam
to
euil
,
&
worcke
nawghtines
in
him
thorough
Adams
awne
faute
.
And
that
nawghtines
al
Adams
ofspringe
,
&
posterite
draw
from
him
.
Now
than
after
this
sorte
al
men
ar
made
/
euil
and
ful
of
nawghtie
desires
.
God
the
gouernor
of
the
world
wil
haue
this
nawghtines
/
that
lurcketh
in
mennes
hertes
/
to
be
bewraied
,
and
brought
forth
to
light
,
whereby
his
awne
wisedom
,
righteousnes
,
and
mercie
maie
be
declared
.
So
than
he
ordaineth
that
this
man
shal
vttre
in
acte
the
lecherous
desires
that
lie
hidden
in
his
herte
,
this
his
theuishe
,
this
his
murtherous
minde
.
And
thus
he
ordreth
al
mennes
euil
actes
,
so
that
no
thinge
commeth
to
passe
beside
his
ordinance
,
but
he
is
not
the
autor
,
and
propre
worcker
of
the
euil
,
that
is
in
mennes
hertes
.
If
he
did
worcke
,
and
cause
an
adulterous
mind
in
a
man
,
whose
mind
was
pure
,
and
innocent
before
,
and
than
moued
him
to
vttre
the
same
in
acte
,
and
dede
,
he
shuld
be
the
autor
of
euil
.
But
if
he
worcke
not
that
adulterous
mind
,
but
findeth
the
mind
corrupte
and
defiled
by
Satan
,
and
by
the
person
himselfe
,
and
than
ordaineth
where
,
and
whan
,
&
to
what
endes
the
same
shal
be
made
open
to
the
world
,
he
is
not
the
autor
,
and
worcker
,
but
the
orderer
,
and
disposer
of
euil
.
And
in
this
matter
thus
vndrestanded
,
you
shal
know
that
al
we
,
whom
it
hath
pleased
god
to
appointe
to
treate
his
word
in
this
place
,
do
agree
.
For
he
that
said
,
that
it
〈◊〉
〈◊〉
goddes
wil
,
that
Adam
s●uld
sinne
,
in
it
not
simply
&
〈◊〉
waie
/
that
it
was
not
goddes
wil
,
that
Adam
shuld
sinne
,
but
he
ment
,
that
tou
hinge
the
si●fulnes
of
Adams
acte
,
it
was
not
goddes
wil
,
that
he
shuld
sinne
,
but
●●u
●inge
the
end
,
and
that
,
that
god
wold
turne
Adam
sinful
acre
vnto
,
he
graunteth
that
it
was
goddes
wil
,
that
Adam
shuld
sinne
.
This
much
I
●hought
good
to
speake
aforehand
,
bicause
S.
I●annes
vision
leadeth
vs
to
a
consideration
of
goddes
prouidence
,
and
ordringe
of
al
thinges
/
that
happen
to
the
church
in
this
later
tyme
:
wherein
we
can
not
walke
safely
,
onles
we
know
the
thinges
,
that
I
haue
told
you
.
Now
to
the
texte
.
And
there
proceded
out
of
the
throne
lightninges
and
thōdring●s
and
voices
,
and
.7
.
lampes
of
fier
burninge
before
the
throne
which
he
the
.7
.
spirites
of
god
)
These
wordes
in
my
opinion
teach
that
al
the
thinges
that
ar
don
in
the
world
procede
out
of
goddes
iudgement
,
&
be
the
effectes
of
his
spirite
.
Whan
the
mindes
of
goddes
chosen
be
illuminated
,
&
lightned
,
whan
the
wicked
ar
fraied
/
&
horribly
striken
with
goddes
threates
,
as
it
were
with
lightninges
,
whan
goddes
preachers
thondre
against
the
corrupte
maners
of
the
world
,
whan
thei
send
forth
the
swete
voices
of
the
gospel
,
whan
they
exhorte
and
comforte
,
breifely
whan
thei
shew
anie
grace
and
vertue
,
al
this
procedeth
out
of
godd●s
throne
,
out
of
goddes
iudgement
,
and
these
be
the
mighty
worckes
of
his
spirite
.
Whereby
the
prouidence
of
god
is
certainly
set
before
vs
in
gouerninge
the
world
.
For
by
these
special
efficies
,
we
must
vnderstande
the
h●le
.
F●r
if
anie
parte
of
the
world
,
and
mennes
doinges
,
be
gouerned
by
goddes
prouidence
,
than
al
is
gouerned
by
the
same
,
sith
there
is
no
conuenience
,
nor
reason
why
he
shuld
medle
with
parte
,
and
not
with
al.
For
it
agreeth
nether
with
his
goodnes
/
nor
with
his
power
,
that
he
shuld
leaue
anie
thing
vnloked for
,
&
vngouerned
.
And
therefore
the
scripture
assigneth
the
lest
,
and
most
contētible
worckes
that
be
don
in
the
world
to
goddes
prouidence
,
as
in
hewinge
of
wood
,
the
fallinge
of
an
axe
from
the
helue
,
whereby
a
man
is
slaine
.
And
in
Moseis
tabernacle
not
only
the
golden
table
,
the
golden
cherubs
,
the
golden
arke
,
were
made
by
goddes
appointement
,
but
also
the
gredirons
,
the
disches
,
the
spones
,
and
the
snuffers
,
and
such
other
base
thinges
.
S.
Io.
reciteth
the
cheife
worckes
of
god
,
thondringes
,
lightninges
,
and
voices
,
to
giue
vs
a
light
to
see
al
the
rest
,
and
to
make
a
waie
to
entre
farther
.
And
seuen
lampes
burninge
)
By
these
.7
.
lampes
I
vndrestand
,
the
holie
gost
,
and
his
sondrie
giftes
,
and
graces
,
which
burne
,
ar
quicke
,
liuelie
,
and
busie
in
worcking
,
giue
light
,
and
conf●r●e
to
goddes
chosen
without
ceasing
.
This
is
Moseis
golden
candlesticke
,
with
seuen
candles
burninge
continually
.
Which
be
the
.7
.
spirites
of
god
)
The
seuen
lampes
be
,
that
is
signifie
,
&
represent
the
seuen
spirites
of
god
.
But
how
is
it
,
that
he
attributeth
to
god
.7
.
spirites
.
For
we
know
,
that
god
hath
but
one
spirite
,
and
that
spirite
cannot
be
diuided
,
and
sondred
in
to
partes
.
G
ddes
one
spirite
is
called
seuen
spirites
,
bycause
he
is
furnished
with
,
seuen
,
that
is
/
with
sondrie
and
innumerable
graces
.
For
seuen
in
the
scripture
is
a
perfecte
nombre
,
and
signifieth
fulnes
.
So
goddes
seuen
spirites
,
is
asmuch
to
saie
,
as
goddes
seuenfold
spirite
,
that
is
goddes
spirite
ful
of
al
good
giftes
procedeth
from
goddes
throne
.i.
is
sent
in
to
mennes
hertes
/
and
worcketh
s●ndrie
effectes
in
them
accordinge
to
goddes
iudgement
.
And
in
the
sight
of
the
throne
there
was
a
glassie
sea
like
Chrystal
)
The
sea
is
variable
/
and
vnstable
/
some
tymes
caume
/
&
quiete
/
some
tymes
troblesome
and
raging
/
and
therefore
the
world
is
expressed
by
it
in
the
scripture
/
wherein
there
is
much
tossing
and
turmoiling
/
great
vnstablenes
/
manie
wondreful
chaunges
/
and
turnes
.
This
sea
is
glassie
.
Glasse
is
also
verie
britle
/
and
maie
signifie
the
frailtie
of
the
world
.
But
bycause
the
sea
is
afterward
likened
to
chrystal
/
and
that
both
glasse
/
and
chrystal
excelle
in
clearnes
/
I
thincke
that
the
sea
is
said
to
be
glassie
/
and
christalline
/
bycause
that
al
thinges
/
that
ar
don
in
the
world
/
ar
open
to
goddes
eyes
.
For
as
in
christal
there
is
not
a
thinge
so
litle
,
but
that
it
maie
be
seen
/
so
there
is
no
thinge
don
in
the
world
so
smal
/
as
that
it
can
escape
Goddes
sight
and
knowlege
.
This
sea
is
before
the
throne
/
that
is
/
subiecte
to
goddes
iudgement
,
rule
/
and
gouernment
.
And
therefore
fortune
/
and
chaunce
haue
no
place
therein
.
Nothing
is
don
inconsiderately
/
and
atauenture
.
Men
do
not
what
they
list
/
but
their
doinges
ar
subiecte
to
Goddes
throne
.
The
Medes
/
and
Persians
did
not
what
they
listed
/
nor
put
on
weapons
vpon
theyr
awne
deuise
without
god
against
the
Babilonians
/
but
as
we
haue
in
Esaie
/
the
lord
commaunded
his
sanctified
.i.
whom
he
had
prepared
/
and
he
called
his
strong
valiant
soldiars
/
to
exequute
his
wrath
.
Senacherib
the
kinge
of
the
Assirians
did
not
what
he
listed
against
the
people
of
Ierusalem
.
For
god
saide
/
that
he
wold
put
an
hooke
in
his
nostrels
/
and
a
bridle
in
his
lippes
/
and
bringe
him
backe
/
by
the
waie
/
that
he
came
.
Yea
what
soeuer
he
did
against
Ierusalem
/
he
did
by
goddes
appointment
.
For
thus
saieth
god
in
the
.19
.
of
Esai
.
O
Assur
/
the
rod
of
my
furie
/
and
the
staffe
of
my
wrath
.
I
wil
send
him
to
an
hypocrital
people
/
I
wil
commaund
him
against
the
people
of
my
indignation
/
to
spoile
spoiles
&c.
Nabuchodonosor
did
not
/
what
he
listed
/
nor
rose
of
himselfe
without
god
/
against
Sion
.
For
god
saieth
in
the
.29
.
of
Esa.
to
Dauids
citie
.
I
wil
besege
the
/
and
assaultee
the
by
towres
/
and
raise
vp
heapes
of
erth
/
against
the.
And
of
the
kinge
of
Babilon
/
he
saieth
in
the
.51
.
of
Iere.
Thou
art
my
hammer
/
and
weapons
of
warre
/
I
haue
by
the
beaten
doune
nations
/
and
destroied
kindōmes
.
I
haue
by
the
beaten
doune
the
horse
/
and
his
rider
&c.
Seinge
than
that
men
ar
subiecte
to
goddes
throne
/
and
do
not
what
they
list
/
but
be
his
instrumentes
scourges
/
hatchettes
/
and
hammers
/
we
ought
patiently
to
sustaine
our
present
affliction
,
and
the
great
miserie
of
our
countree
.
And
we
maie
wel
conceaue
hope
of
conforte
,
and
of
better
state
,
consideringe
/
that
god
hath
also
,
an
hoke
in
the
nostrelles
,
&
a
snaffle
in
in
the
mouthes
euen
of
the
vnmerciful
oppressors
of
his
seruauntes
in
England
/
whereby
he
wil
draw
them
another
waye
/
and
restraine
theyr
rage
,
whan
he
hath
duly
plaged
the
reprobate
,
&
sufficiently
chastised
his
chosen
.
Only
lette
vs
remoue
the
causes
,
of
these
our
miseries
,
namely
lothinge
of
goddes
holie
worde
,
boilinge
lustes
,
idle
wantonnes
,
and
greedie
desires
of
wordlie
thinges
,
&
we
shal
see
shortly
Pharao
,
and
his
furious
armie
drouned
in
the
red
sea
.
And
we
that
haue
longe
sounge
morneful
songes
,
shal
chaunge
our
tunes
,
and
singe
another
while
ioifully
with
Moses
,
and
M●riam
.
The
lord
is
our
strength
,
and
our
praise
,
&
he
his
our
saluation
,
this
is
our
god
,
and
we
wil
magnifie
him
,
our
fathers
god
,
and
we
wil
aduance
him
.
For
this
lette
vs
praie
,
to
this
lette
vs
saie
,
Amen
,
amen
.
¶
After
this
lecture
,
it
pleased
the
partie
spoken
of
before
,
to
make
certayne
argumentes
against
mine
assertion
,
whereunto
here
foloweth
the
aunswer
.
¶
The
third
reading
.
My
conscience
beareth
me
witnes
,
that
thorough
goddes
grace
,
and
goodnes
,
I
haue
taught
you
the
truth
in
this
place
,
and
that
I
haue
spoken
reuerently
of
god
,
and
his
worckes
.
I
am
charged
in
dede
with
vnreuerent
speech
.
But
alas
,
what
shuld
moue
me
to
speake
vnreuerently
of
him
who
made
me
,
whan
I
was
nothing
,
who
saued
me
,
whan
I
was
lost
,
who
restored
me
to
life
whan
I
was
ded
,
who
quited
me
,
whan
I
was
to
be
damned
,
who
raised
me
vp
to
heauen
,
wh●
I
was
to
be
cast
in
to
hel
/
who
hath
fed
m●
from
my
cradle
,
and
than
most
plentiously
,
wh●
I
was
an
orphane
,
who
also
I
am
certaine
,
hat●
deliuered
me
out
of
manie
daungers
,
th
auoidance
whereof
to
procure
,
I
had
nether
counsel
,
nor
purpose
,
nor
thought
,
in
whom
no●
being
chased
out
of
my
countree
,
and
banished
from
mine
acquaintaunce
,
&
knowen
frendes
,
I
finde
swete
comforte
,
and
great
plentie
of
ioies
/
euen
in
the
middest
of
teares
.
But
the
maner
of
my
speaking
foundeth
vnreuerently
/
though
in
my
mind
/
I
maie
thincke
reuerently
.
If
this
be
an
vnreuerent
speech
,
to
saie
,
that
it
was
goddes
wil
,
and
ordinance
,
that
Adam
shuld
sinne
,
than
this
is
an
vnreuerent
speech
/
to
saie
,
that
it
was
goddes
wil
,
and
ordinance
/
that
the
Iues
shuld
crucifie
Christ
,
and
that
Iosephes
brethern
shuld
sel
him
in
to
Aegypte
.
But
the
holie
gost
saieth
/
by
the
mouth
of
his
holie
Apostles
/
and
primitiue
church
,
that
the
Iues
and
the
gentiles
came
together
to
do
,
what
soeuer
goddes
hand
,
&
purpose
,
had
ordained
to
be
don
.
And
the
same
holie
gost
saieth
by
the
mouth
of
the
right
vertuous
,
and
holie
man
Ioseph
,
you
sent
me
not
hither
,
but
god
.
Howbeit
you
must
know
,
that
whan
we
saie
,
that
it
was
goddes
wil
,
and
ordinance
,
that
Adam
shuld
sinne
,
the
meaninge
is
not
,
that
god
delighted
in
Adams
sinne
,
or
that
god
alowed
Adams
sinne
,
or
that
god
was
the
propre
cause
,
or
propre
worcker
of
Adams
sinne
/
but
the
meaning
is
,
that
it
was
goddes
wil
,
that
Adam
shuld
sinne
,
thorough
Satans
enuie
/
and
Adams
awne
faulte
,
not
for
the
sinnes
sake
/
or
in
respecte
of
the
sinne
,
but
for
the
end
that
he
wold
turne
the
sinne
vnto
.
And
that
the
hole
matter
,
that
I
haue
taught
you
herein
is
true
I
haue
a
sure
ground
.
For
the
scripture
teacheth
plainly
,
that
al
the
thinges
,
that
ar
don
in
the
world
,
ar
gouerned
by
goddes
wil.
The
testimonie
of
Salomon
,
is
plaine
,
that
God
h●th
wrought
al
thinges
for
him selfe
,
euen
the
vngodlie
,
to
an
euil
daie
.
And.
S.
Paule
speaking
of
goddes
bli●ding
,
and
reiecting
of
the
Iues
,
and
receauing
of
the
gentiles
to
mercie
,
pronounceth
,
that
al
thinges
ar
of
him
/
by
him
,
and
into
him
.
Ieremie
repeouing
the
furious
madnes
of
them
,
that
denied
goddes
prouidence
in
his
tyme
,
maketh
this
demande
,
with
a
stomake
.
Who
is
he
,
that
saieth
,
a
thing
is
don
,
and
god
commaunded
it
not
,
that
is
to
saie
,
ordained
it
not
?
The
same
Ieremie
,
whan
the
king
of
Babilon
purposed
to
inuade
the
Moabites
,
and
being
now
in
his
iornaie
,
chaunged
his
purpose
,
and
came
against
Ierusalem
,
crieth
out
.
I
know
,
lord
,
that
mannes
way
is
not
his
awne
,
nether
is
it
of
man
/
to
gouerne
,
and
to
directe
his
awne
steppes
.
And
therefore
Salomon
saieth
also
,
that
mannes
steppes
ar
guided
of
god
.
And
to
tea●h
vs
certainly
,
that
nothinge
commeth
to
passe
by
chaunce
,
and
to
remoue
al
matter
of
doubtinge
in
this
question
,
the
same
Salomon
teacheth
/
that
those
thinges
,
wherein
hap
semeth
most
to
haue
place
,
procede
out
of
the
iudgdment
of
god
.
Lottes
,
saieth
he
,
ar
cast
in
to
the
lappe
,
but
the
hole
iudgement
is
from
Iehoua
.
How
eloquently
,
and
how
diligently
,
is
this
matter
beaten
in
to
mennes
heades
,
in
the
propheties
of
Esaie
?
Where
god
,
after
that
he
hath
shewed
,
that
he
wold
raise
vp
king
Cyrus
,
from
the
east
,
to
beate
dounne
Babilon
,
and
to
conquere
manie
nations
,
to
the
confusion
of
al
Epicures
babling
bande
,
asketh
this
question
.
Who
hath
wrought
,
and
don
these
thinges
?
And
aunswereth
thereto
himselfe
.
I
Iehoua
the
f●rst
,
and
with
the
last
,
ani
hu
,
I
am
he
.
And
in
the
45.
cha.
I
the
lorde
,
and
there
is
no
more
,
framing
light
,
and
causing
darcknes
/
making
pe●ce
,
and
causing
euil
,
that
is
,
wa●re
I
Iehoua
do
al
these
thinges
.
Breifely
al
the
places
of
the
scripture
,
that
teach
,
that
god
is
the
iudge
,
and
gouernor
of
the
world
/
teach
that
al
thinges
comme
to
passe
by
his
wil
,
and
ordinance
.
But
this
truth
hath
had
aduersaries
in
al
ages
.
For
to
goe
no
higher
.
S.
Hierome
,
though
he
haue
some
sentences
,
that
some
to
make
with
vs
,
yet
he
hath
one
sentence
,
that
putteth
me
out
of
doubte
,
that
he
halted
,
and
went
to
much
a
wrie
in
this
matter
.
For
writinge
vpon
one
of
the
prophetes
,
he
saieth
in
mockage
,
that
some
ar
so
straite
mainteiners
of
goddes
prouidence
,
that
they
affirme
/
that
god
knoweth
,
how
maneflies
,
&
gnattes
there
be
in
the
world
,
which
he
thincketh
to
be
to
base
a
matter
,
for
god
to
be
occupied
in
.
But
how
vntrue
this
is
,
you
know
,
that
haue
heard
the
lord
Iesus
/
who
is
in
goddes
bosome
,
and
knoweth
al
his
secretes
,
affirme
,
that
the
heares
of
our
heades
ar
nombred
,
and
that
there
falleth
not
a
litle
sparow
vpon
the
erth
,
beside
the
wil
,
and
ordinance
of
our
heauenlie
father
.
Nether
maie
you
thincke
,
that
god
knoweth
flies
,
and
gnattes
,
and
litle
sparowes
with
ircksom
tediousnes
,
which
is
found
in
man
,
bicause
of
his
weacknes
.
And
therefore
whan
the
prophete
Esaie
speaketh
of
goddes
prouidence
,
how
he
brought
forth
the
armie
of
heauen
,
that
is
to
saie
,
the
starres
,
&
called
euerie
one
by
name
,
saieth
thus
Why
saiest
thou
Iacob
/
my
waie
is
hidden
from
Iehoua
,
and
my
iudgement
shal
passe
from
my
god
,
that
is
to
saie
,
goddes
ordinance
extendeth
not
to
me
?
Doest
thou
not
know
/
that
the
eternal
god
Iehoua
/
who
made
the
vtter
most
partes
of
the
erth
,
is
not
werie
/
nor
feleth
tediousnes
/
or
paine
,
&
that
his
vndrestanding
can
not
be
serched
out
?
By
these
wordes
Hieromes
feare
,
that
god
shuld
be
ouermuch
vnsemely
busied
with
so
smal
thinges
,
is
proued
fond
,
and
superfluous
.
Wel
,
such
aduersaries
the
truth
had
than
.
Howbeit
it
had
also
as
stronge
maintainers
,
For.
S.
Augustine
in
the
same
tyme
gloriously
,
and
inuincibly
defended
it
,
and
to
this
daie
he
raigneth
in
it
/
as
a
mightie
conqueror
of
al
them
,
that
dare
hisse
against
it
.
The
later
scole
men
,
thought
not
altogether
amisse
of
this
matter
.
For
thei
saie
,
that
al
thinges
comme
necessarely
to
passe
,
not
by
the
necessitee
of
natural
causes
,
but
by
the
necessitee
of
goddes
ordinance
,
which
thei
cal
necessitatem
consequentie
.
Some
sophisters
,
that
folowed
afterwarde
,
delighting
them selues
in
choplogike
,
&
in
braules
,
and
vaine
subtilties
,
labored
on
th
otherside
to
impugne
the
truth
hereof
.
And
in
our
tyme
the
popes
peare
of
bastarde
diuines
Eckius
,
and
Pigghius
haue
taken
the
same
thing
in
hand
.
And
not
only
papistes
ar
busie
herein
,
but
also
some
professors
of
tru
religion
,
ether
bicause
thei
be
preposterously
feareful
,
or
bicause
thei
haue
wanton
idle
wittes
.
In
this
later
ordre
I
compte
the
hartiehard
hartians
in
England
.
In
the
the
nombre
of
the
first
,
I
put
Philippe
Melanchthon
,
who
in
the
beginning
,
was
verie
ernest
,
and
free
,
but
afterward
whan
he
saw
,
the
perue●site
of
the
raging
world
,
being
a
man
naturally
fearful
,
he
beganne
to
giue
place
,
and
to
beare
with
the
pap●stes
in
more
thinges
,
than
this
.
Howbeit
I
thincke
surely
,
that
he
relented
not
altogether
of
feare
,
but
partly
to
winne
the
weake
,
whose
tendre
yonge
stomakes
cold
not
broke
so
hard
meate
,
at
the
first
.
For
he
is
a
right
godlie
man
,
and
studious
to
promote
sincere
doctrine
by
al
meanes
.
Melanchih●n
than
standeth
not
plainly
with
vs
,
nether
standeth
he
plainly
against
vs
.
For
if
ye
marcke
his
writinges
thoroughly
,
he
impugneth
,
and
beateth
doune
only
this
,
that
god
is
the
autor
of
sinne
,
wher
in
no
man
dissenteth
from
him
,
saue
the
mad
Manichees
in
old
time
,
and
in
our
tyme
men
like
to
them
,
the
lost
Libertines
.
I
thincke
wel
,
that
there
be
some
other
good
men
,
which
to
auoide
the
offense
of
vnlerned
tendre
eares
/
forbeare
to
speake
plainly
,
what
thei
thincke
in
this
matter
.
But
Zuinglius
,
and
Oecclampadius
,
two
lightes
of
the
worlde
,
Martinus
Lutherus
,
and
Martinus
Bucerus
,
men
of
in
comparable
knowlege
,
and
lerninge
,
Petrus
Matyr
,
and
Ioannes
Caluinus
,
of
which
two
the
first
in
sondrie
sciences
,
and
in
present
readines
and
liuelines
of
witte
excelleth
al
the
men
,
that
we
know
in
Europe
,
thother
in
eloquence
,
in
handsome
handlinge
,
and
vndrestandinge
of
the
scripture
,
is
a
miracle
to
al
men
/
euen
to
the
verie
papistes
.
Al
these
,
by
whom
god
hath
most
wondrefully
renued
his
truth
in
this
later
tyme
,
haue
expresly
,
plainly
,
fully
,
and
strongly
not
only
affirmed
,
but
also
with
most
pithie
and
sound
reasons
confirmed
the
thinges
,
that
I
haue
taught
you
in
this
place
,
&
at
this
present
reherse
vnto
you
.
Now
seing
I
haue
spoken
after
the
meaning
,
and
maner
of
the
holie
gost
,
and
after
the
vndrestanding
of
most
godlie
/
and
most
excellently
wel
lerned
men
,
I
trust
you
wil
not
thinke
/
that
I
haue
spoken
rashely
,
or
vnreuerently
of
god
,
and
his
worckes
.
I
haue
chosen
in
dede
purposely
,
to
treate
such
places
amonge
you
,
as
touch
goddes
prouidence
in
gouerning
the
world
,
partly
to
conforte
my selfe
,
and
you
in
this
woful
tyme
,
and
partly
to
shew
the
inconsiderate
wilfulnes
of
the
harriharde
hartians
,
&
such
beggerlie
doctors
in
England
.
Now
some
for
exercise
of
lerninge
/
haue
set
them selues
against
me
in
this
my
trauail
,
of
whom
I
nede
not
to
be
much
aferde
,
for
two
causes
.
First
because
thei
bringe
not
with
them
bitternes
of
minde
/
nor
hatred
ether
against
me
/
or
against
the
truth
.
Secondly
because
they
fight
with
leaden
swordes
.
For
against
that
/
that
I
said
for
the
thorow
mainteinance
of
goddes
prouidence
/
that
it
was
goddes
wil
,
and
ordinance
,
that
Adam
shuld
sinne
/
they
make
this
fainte
reason
:
Adans
sinne
was
iniquitee
,
but
god
willeth
none
iniquitee
,
ergo
&
I
aunswere
,
that
these
logicians
begile
them selues
,
in
douteful
termes
.
For
to
wil
/
hath
a
double
signification
.
For
we
maie
be
said
to
wil
a
thinge
,
whan
we
alow
it
,
or
delight
in
it
.
And
so
Dauides
worde
,
lo
kaphets
,
certainly
signifieth
,
and
shuld
be
thus
englished
:
Thou
art
not
a
god
,
that
hath
pleasure
in
iniquitee
.
And
we
maie
be
said
also
to
wil
a
thinge
,
whan
we
delight
not
in
the
thing
nor
alow
it
,
but
ordaine
it
to
be
don
,
for
some
purpose
.
If
these
men
that
be
our
aduersaries
in
disputing
/
not
in
meaning
/
vndrestand
by
this
world
/
to
wil
/
that
god
delighted
not
in
Adams
sin
/
nor
alowed
it
/
so
saie
we
.
And
than
they
fight
against
their
awne
shadowes
.
But
if
thei
meane
/
that
it
was
not
goddes
decree
/
and
ordinance
/
that
Adam
shuld
sinne
,
for
another
purpose
I
meane
,
than
for
the
respecte
of
sinne
,
than
we
saie
/
they
go
aboute
to
pulle
god
out
of
his
throne
/
to
spoile
him
of
his
power
/
and
violently
to
wrest
out
of
his
handes
his
office
of
iudging
/
and
gouerning
the
world
.
And
thei
ascribe
weacknes
to
god
.
For
they
so
teache
,
that
thinges
be
don
whether
god
wil
,
or
no.
The
second
argument
is
,
that
god
in
forbidding
Adam
to
eate
of
the
frute
/
doclared
his
wil
to
be
,
that
Adam
shuld
not
eate
thereof
.
But
if
god
had
ben
in
wil
,
that
Adam
shuld
haue
eaten
of
the
frute
,
that
had
ben
a
contrariete
in
god
,
ergo
&c.
To
this
I
saie
shortly
,
that
god
in
dede
by
his
commaundment
,
testified
to
Adam
/
what
his
pleasure
was
/
and
what
he
alowed
/
and
againe
what
Adans
dutie
was
to
do
towardes
him
/
but
this
letted
not
god
to
wil
,
and
decree
,
that
Adam
thorough
his
awne
fault
,
shuld
do
the
thinge
/
that
god
alowed
not
in
it selfe
/
but
ordained
to
be
don
/
for
the
ende
/
that
he
wold
turne
it
vnto
.
Bycause
god
liked
not
/
nor
alowed
Adams
sinne
,
mighte
he
not
therefore
ordaine
it
to
be
don
for
some
good
ende
?
Who
hath
giuen
you
such
autoritee
ouer
god
to
cutte
shorte
his
power
,
that
he
shal
do
no
more
than
pleaseth
you
,
or
that
you
can
be
contente
to
iudge
wel
don
?
Lo
how
terrible
these
weapons
be
,
which
breake
in
shiuers
,
before
they
comme
to
the
stroke
.
But
now
commeth
another
mightie
blow
he
that
doeth
the
wil
of
god
,
pleaseth
god
,
but
Adam
in
breaking
the
commaundment
of
god
,
pleased
not
god
,
ergo
he
did
not
his
wil.
I
praie
you
good
frendes
,
shuld
Adam
please
god
in
doinge
goddes
wil
,
and
ordinance
with
a
faulte
of
his
awne
?
Senacherth
did
goddes
wil
,
and
ordinance
in
afflicting
the
people
of
Ierusalem
,
but
bycause
he
did
it
,
with
a
fame
of
his
awne
,
god
plaged
him
,
for
doing
that
,
that
he
testifieth
,
he
had
appointed
him
to
do
.
If
you
can
not
perceaue
,
how
men
maie
do
Goddes
decreed
wil
/
with
a
fault
of
their
awne
/
impute
it
to
your
ignorance
/
and
want
of
vndrestanding
/
&
thincke
it
not
by
and
by
,
to
be
false
,
that
your
measured
witte
can
not
comprehende
.
The
nexte
argument
is
like
the
for
ner
/
God
rewarded
not
Adam
with
benifices
/
ergo
he
did
not
that
goddes
wil
was
to
be
don
.
I
wil
make
the
like
reason
.
God
rewarded
not
the
Iues
with
benefites
,
for
crucif●inge
of
Christ
,
ergo
it
was
not
goddes
wil
/
and
ordinance
/
that
the
Iues
shuld
crucifie
Christ
.
But
yet
the
holie
gost
saieth
,
that
thei
did
,
that
goddes
hand
and
purpose
had
foreordained
to
be
don
.
Pigghiu●
the
papist
frameth
the
argume●t
thus
.
Adam
in
si●ninge
,
and
the
Iues
in
procuring
Christes
death
,
did
that
god
wold
,
and
had
ordained
before
to
be
don
/
ergo
thei
were
not
to
be
punished
.
For
right
vndrestanding
hereof
/
ye
shal
know
,
that
god
/
and
wick●d
men
/
wil
some
times
one
thinge
,
but
not
after
one
maner
.
Adams
wil
was
to
sinne
,
and
goddes
wil
was
,
that
he
shuld
sinne
.
But
Adams
wil
was
to
sinne
bycause
he
wold
be
●qual
to
god
/
i●
knowinge
of
good
,
&
bad
.
And
goddes
wil
was
,
that
Adam
thorough
his
awne
faute
shuld
sinne
/
to
turne
Adams
sinne
to
good
/
and
to
bringe
good
out
of
euil
.
The
Iues
wil
was
to
put
Christ
to
death
/
and
goddes
wil
was
/
that
his
sonne
shuld
die
.
But
the
Iues
wil
was
/
that
he
shuld
die
,
bycause
thei
wold
satisfie
their
malice
,
and
crueltie
vpon
him
,
and
godddes
wil
was
/
that
he
shuld
die
,
to
raunsome
his
chosen
,
and
so
to
declare
h
s
●●●sti●●able
goodnes
.
Sainct
Augustine
sheweth
verie
handsomely
,
how
god
willeth
the
same
thinge
/
with
a
good
wil
/
that
men
wil
,
which
a
nawghtie
wil.
An
vnthriftie
child
●●●●●h
the
death
of
his
father
/
whom
god
wil
haue
to
die
.
Thei
both
wil
one
thing
,
namely
the
death
of
the
man
,
but
they
wil
it
not
,
after
one
sorte
.
For
the
enthriftie
sonne
willeth
it
,
to
emote
his
father
goodes
.
God
willeth
it
/
to
conuete
him
out
of
miserie
,
if
he
be
one
of
the
chosen
/
or
duly
to
punish
him
/
if
he
be
a
reprobate
.
Is
this
vnthrifte
than
worthie
to
be
rewarded
with
benifites
,
bicause
he
wold
the
same
thinge
that
god
wold
?
Naie
surely
.
For
he
willed
it
vniustly
,
to
an
euil
purpose
,
and
god
willed
it
iustly
,
to
a
good
porpose
.
Boies
in
scoles
to
practise
then
sophistrie
,
make
the
argument
,
as
handsomely
,
after
this
sorte
.
That
wil
,
that
agreeth
with
goddes
wil
,
is
good
/
the
Iues
wil
agreed
with
goddes
wil
,
for
thei
wold
that
Christ
shuld
die
,
and
god
also
wold
/
that
he
shuld
die
,
ergo
their
wil
was
good
.
To
this
wise
men
aunswer
,
that
the
Iues
wil
agreed
not
with
goddes
wil
,
in
al
causes
,
and
in
al
pointes
,
and
therefore
it
was
not
good
,
but
extremely
euil
.
The
argument
there fore
is
nawght
.
For
it
is
deducted
ex
causa
non
sufficiente
.i.
of
a
cause
not
sufficient
.
But
let
vs
peruse
more
of
our
aduersaries
reasons
.
God
made
man
to
immortalitie
,
ergo
it
was
not
his
wil
,
that
he
shuld
sinne
,
and
die
.
I
aunswer
,
that
this
is
not
an
absolute
speech
,
god
made
man
to
immortalitie
,
but
a
conditional
.
God
made
man
to
immortalite
,
if
he
wold
haue
persisted
,
and
continued
in
the
state
,
that
god
made
him
in
.
Whan
Ionas
saieth
/
yet
.40
.
daies
,
and
Niniue
shal
be
destroied
,
this
speech
declareth
not
goddes
secrete
determination
,
but
what
shuld
folow
,
if
thei
did
not
repente
.
God
saieth
to
Abimelech
,
hauing
taken
to
him
Abrahams
wife
.
Lo
thou
shalt
die
for
the
woman
,
whom
thou
hast
taken
.
This
semeth
an
absolute
speech
,
but
in
dede
it
hath
a
secrete
condition
,
which
the
scripture
afterwarde
expresseth
in
these
wordes
.
Restore
hir
now
to
hyr
husband
,
if
thou
restore
hir
not
(
see
the
condition
expressed
)
,
know
that
thou
shalt
surely
die
.
Yet
there
remaineth
another
reason
,
that
wold
make
anie
man
to
quake
,
if
he
had
nether
wit
/
nor
sparcke
of
a
mannes
mind
.
If
you
graunt
not
contingentiam
saie
thei
,
than
ye
affirme
,
that
al
thinges
comme
to
passe
by
fatal
destinee
.
Here
first
I
must
tel
you
what
contingens
is
.
Contingens
is
that
,
which
though
it
be
don
after
some
certaine
sorte
,
yet
hath
of
it selfe
,
and
of
his
awne
nature
,
that
it
might
haue
ben
otherwise
don
.
As
for
exemple
/
Iulius
Cesar
ouercame
Pompeie
.
There
is
nothinge
in
the
nature
hereof
,
but
that
Pompeie
might
haue
ouercome
Iulius
Cesar
.
The
legges
of
the
lord
Iesus
of
theyr
awne
nature
might
haue
ben
broken
.
Than
we
saie
,
that
manie
thinges
of
them selues
,
and
of
their
awne
nature
,
be
contingent
,
but
touching
goddes
wil
,
and
ordinance
there
is
nothing
contingent
in
the
world
,
that
is
to
saie
,
nothinge
in
the
world
commeth
to
passe
,
other
wise
than
he
hath
determined
,
and
ordained
.
And
so
we
saie
,
that
Iulius
Cesar
must
nedes
ouercome
Pompeie
,
and
that
the
legges
of
the
lord
Iesus
cold
not
be
broken
by
reason
of
goddes
ordinance
.
But
so
we
agree
with
the
stoikes
,
that
saie
,
that
al
thinges
comme
to
passe
,
by
fatal
destinie
.
Naie
surely
.
For
those
fonde
philosophers
taught
,
that
al
thinges
comme
to
passe
by
the
copulation
of
causes
wrapped
one
in
another
.
And
they
made
god
subiect
to
this
ordre
/
and
row
of
causes
depending
one
vpon
another
,
after
such
sorte
,
as
Homere
deuised
his
chaine
,
whereunto
he
tieth
Iuppiter
also
.
But
we
saie
not
,
that
al
thinges
comme
to
passe
,
for
that
the
causes
ar
so
licked
to gether
,
that
one
thinge
necessarely
draweth
another
,
but
bicause
god
hath
thorough
his
secrete
wil
,
and
purpose
,
ordained
al
thinges
so
to
be
don
as
ther
be
don
.
And
we
make
not
god
subiecte
to
●●ained
,
and
lincked
causes
,
but
we
make
al
causes
.
and
al
thinges
subiecte
to
god
.
This
than
that
our
aduersaries
wold
fraie
vs
withal
,
was
nothing
,
but
lightninge
out
of
a
basin
.
After
that
I
had
gon
this
far
,
two
other
reasons
of
theirs
,
were
brought
vnto
me
,
which
though
thei
maie
be
confuted
,
by
that
,
that
I
haue
al
readie
said
,
yet
I
wil
examine
them
,
bycause
I
heare
/
that
they
acknowlege
most
strength
to
be
in
them
.
The
first
is
this
.
If
it
had
ben
goddes
wil
,
that
Adam
shuld
sinne
,
than
Adam
shuld
haue
wanted
free
wil
/
but
god
gaue
him
free
wil
/
to
kepe
his
commaund
m●t
if
he
wold
,
ergo
it
was
not
goddes
wil
/
that
he
shuld
sinne
.
This
reason
shineth
to
them
,
as
it
were
gold
,
but
in
dede
it
is
but
gilted
latin
.
For
goddes
wil
/
and
ordinance
letted
not
,
but
that
Adam
shuld
do
frely
,
and
willingly
without
compulsion
that
he
did
,
nether
did
Adam
sinne
,
thorough
want
of
free
wil
,
&
natural
strength
.
If
anie
did
affirme
/
that
god
compelled
Adam
to
sinne
,
than
complaint
might
be
made
that
Adam
wanted
free
wil.
And
a
reason
might
be
framed
against
vs
vpon
Adams
free
wil.
But
if
god
ordained
,
that
Adam
shuld
sinne
,
without
compulsion
/
thorough
his
awne
faute
,
and
abuse
of
his
free
wil
,
than
this
reason
hath
no
maner
of
force
/
and
the
complainte
is
made
without
cause
.
But
you
wil
saie
,
that
there
was
no
fault
in
Adam
/
if
that
were
necessarely
to
be
don
,
that
he
did
.
I
denie
the
consequence
.
For
if
he
did
willyngly
breake
goddes
commaundment
,
as
it
is
euident
,
without
compulsion
/
there
was
a
fault
great
enough
in
him
.
The
diuel
doeth
those
thinges
necessarely
,
that
he
doeth
/
and
can
not
choose
but
do
them
,
yet
bycause
he
doeth
them
willingly
without
compulsion
/
thorough
the
rage
of
his
nawghtie
wil
,
he
is
iustly
to
be
damned
.
So
though
Adam
did
that
must
nedes
be
don
,
yet
bycause
he
did
it
without
compulsion
,
thorough
a
manifest
fault
of
his
awne
,
he
deserued
damnation
.
For
it
is
not
al
one
to
do
a
thinge
of
necessite
,
and
to
do
a
thinge
of
constraint
.
For
god
doeth
good
necessarely
,
and
can
not
do
otherwise
,
and
yet
he
doth
not
good
constrainedly
.
The
diuel
/
as
I
shewed
you
doth
euil
necessarely
,
and
can
do
none
other
,
and
yet
he
doeth
not
the
same
constrainedly
,
but
most
willingly
.
And
thus
nether
man
,
nor
diuel
can
excuse
their
faulte
,
by
goddes
ordinance
,
and
by
necessitee
.
For
goddes
ordinances
compelleth
nether
man
,
nor
diuel
,
to
do
il
,
and
so
leaueth
a
place
to
their
awne
faute
.
For
thei
do
that
thei
most
desire
,
and
wold
do
none
otherwise
to
choose
.
If
men
wil
see
this
,
thei
must
put
of
the
old
spectacles
of
fleshlie
bleared
eyes
,
and
desire
of
god
a
new
sight
,
and
to
be
made
aegleeyed
of
him
.
Heare
now
the
seconde
argument
.
Sinne
,
and
death
/
came
in
to
the
world
by
the
enuie
of
the
diuel
,
and
the
nawghtie
concupiscence
of
Adam
in
transgressing
goddes
commaundment
,
but
the
enuie
of
the
diuel
,
and
the
nawghtie
concupiscence
of
Adam
,
were
contrarie
to
goddes
wil
/
ergo
it
was
not
goddes
wil
/
that
Adam
shuld
sinne
.
I
graunt
that
Adams
nawhhtie
concupiscence
,
and
the
diuels
enuie
,
ar
contrarie
to
goddes
wil
,
if
you
meane
by
goddes
wil
,
that
god
neuer
alowed
,
ether
the
diuels
enuie
,
or
Adams
nawghtie
concupiscence
.
But
wil
you
saie
this
/
death
camme
into
the
world
,
by
the
enuie
of
the
diuel
,
ergo
it
was
not
ordained
by
god
?
Who
than
ordained
death
,
whether
god
wold
or
no
?
Did
god
/
as
Esaie
teacheth
ordaine
gehenna
,
from
yester
daie
,
that
is
to
saie
,
from
eternitee
,
and
not
death
?
As
death
than
came
not
in
to
the
world
besides
goddes
ordinance
,
and
yet
god
delighteth
not
in
death
,
as
it
is
only
death
,
but
as
it
is
the
iust
punishment
of
sinners
,
so
sinne
camme
not
in
to
the
world
besides
goddes
ordinance
/
and
yet
god
delighteth
not
in
sinne
,
as
it
is
sinne
/
but
in
that
,
that
he
wil
turne
sinne
vnto
.
You
haue
heard
the
reasons
,
that
thei
thincke
maie
be
made
against
me
,
heare
now
how
thei
dissolue
my
reasons
,
made
against
them
.
In
which
matter
thei
feately
discharge
them selues
,
of
ouer
much
labor
.
For
thei
medel
but
with
one
of
myn
,
thother
that
thei
saie
is
myn
,
camme
out
of
their
awne
shoppes
,
and
was
neuer
made
by
me
.
To
shew
that
Adams
sinne
,
came
not
to
passe
,
besides
goddes
ordinance
,
I
alleged
this
sentence
of
.
S.
Augustine
.
Euen
in
this
,
that
thei
did
against
goddes
wil
,
goddes
wil
was
fulfilled
vpon
them
.
These
wordes
,
saie
thei
,
make
against
your
assertion
.
For
Augustine
saieth
that
the
angels
apostates
,
&
Adam
did
that
,
that
god
wold
not
.
But
I
praie
you
,
what
saie
thei
to
this
,
that
.
S.
Augustine
saieth
,
that
by
the
same
their
acte
,
goddes
wil
was
fulfilled
vpon
them
?
Here
thei
giue
them selues
,
and
vs
leaue
/
and
space
enough
,
to
breathe
.
Thei
cutte
the
band
in
sondre
,
where
the
knotte
is
not
,
as
for
the
knotte
it selfe
,
thei
neuer
touche
,
&
yet
wold
haue
men
to
weene
,
that
thei
haue
verie
wel
loosed
it
.
The
argument
,
which
thei
forge
them selues
,
&
faine
to
be
myne
,
is
this
.
Nothinge
can
be
don
in
the
world
besides
the
wil
of
god
,
sinne
is
a
thinge
,
ergo
it
is
not
don
beside
the
wil
of
god
.
In
this
argument
,
thei
denie
the
minor
,
&
saie
that
sinne
is
nothing
.
If
I
shuld
haue
made
a
syllogisme
,
I
wold
haue
framed
it
after
this
sorte
.
Nothinge
in
the
world
is
don
besides
goddes
wil
,
and
ordinance
,
that
Adam
sinned
was
a
thinge
don
in
the
world
,
ergo
it
was
don
by
goddes
wil
,
and
ordinance
.
In
the
minor
,
whan
I
saie
,
that
Adam
sinned
,
I
meane
Adams
sinful
action
,
and
dede
,
and
,
not
the
qualitee
only
of
Adams
minde
,
but
in
their
minor
/
sinne
signifieth
only
a
qualitee
/
&
not
an
action
.
Howbeit
I
maie
also
saie
truly
of
Adams
sinne
,
meaninge
the
qualitee
,
or
what
soeuer
you
wil
cal
it
,
that
it
was
not
in
him
,
besides
goddes
wil
,
and
ordinance
,
though
god
caused
it
not
,
&
than
frame
the
syllogisme
after
this
sorte
.
Al
that
was
in
Adam
,
was
in
him
,
by
godddes
goddes
wil
,
&
ordinance
,
but
sinne
was
in
Adam
,
ergo
it
was
in
him
by
goddes
wil
,
and
ordinance
.
For
it
is
not
al
one
/
to
saie
,
that
sinne
was
in
Adam
by
goddes
wil
and
ordinance
,
and
to
saie
/
that
sinne
was
in
Adam
,
by
goddes
propre
worckinge
.
The
first
saiyng
is
verie
true
,
and
ascribeth
no
faulte
to
god
.
The
seconde
is
verie
false
,
for
it
ascribeth
the
faulte
of
Adams
fal
,
to
god
,
From
which
affirmation
,
I
most
ernestly
abhorre
.
And
I
wold
to
God
I
might
be
once
halfe
so
far
from
other
faultes
,
as
I
am
far
from
that
frantike
imagination
,
and
droncken
dreame
of
diuellish
men
.
Where
thei
saie
,
that
sinne
is
nothinge
,
you
shal
vndrestand
,
that
in
scoles
this
word
,
nothing
,
is
taken
two
waies
,
for
nothing
negatiuely
,
and
for
nothinge
priuatiuely
.
To
saie
,
that
sinne
is
nothinge
negatiuely
,
is
open
blasphemie
.
For
so
men
shuld
be
damned
for
nothinge
at
al.
But
thei
take
this
word
,
nothinge
,
for
nothinge
priuatiuely
,
and
teache
,
that
sinne
is
a
priuation
,
and
absence
of
righteousnes
/
which
is
a
destruction
of
nature
,
for
which
god
abhorreth
the
creature
,
that
is
defiled
therewith
.
I
graunt
thei
meane
so
,
and
teach
so
,
and
so
meaneth
.
S.
Augustine
to
/
but
seinge
the
vnlerned
can
not
make
a
difference
,
and
distinction
of
nothinge
negatiuely
,
and
nothinge
priuatiuely
,
nor
can
wel
vndrestande
what
priuation
is
,
though
thei
be
taught
,
that
darcknes
is
the
priuation
of
light
,
&
death
of
life
,
our
aristarches
shuld
leaue
those
termes
to
scoles
,
and
teach
the
people
,
as
the
truth
is
,
and
as
thei
maie
easely
vndrestand
,
that
sinne
is
a
qualitee
repugnant
,
and
contrarie
to
goddes
lawes
.
For
thei
ar
better
acquainted
with
this
word
qualitee
,
than
with
this
worde
priuation
.
And
logicians
permitte
,
that
priuations
shal
be
referred
to
the
same
predicament
/
that
those
thinges
be
in
,
whereunto
thei
ar
contraries
.
As
for
exemple
,
darcknes
is
contrarie
to
light
/
and
light
is
a
qualitee
,
therefore
darcknes
shal
be
referred
to
the
same
house
.
〈◊〉
sinne
is
contrarie
to
righteousnes
/
&
righteousnes
is
a
qualitee
,
therefore
we
shal
putte
sin●e
〈◊〉
the
same
predicament
/
and
row
,
that
r●ghte●snes
is
in
/
&
saie
,
that
sinne
is
a
qualitee
whereby
mannes
nature
is
corrupte
/
&
〈◊〉
,
and
s●●●de
worthie
to
be
cast
awaie
/
and
condemned
of
god
.
But
now
these
good
〈…〉
their
reas●ning
,
&
giue
vs
good
counsel
.
〈◊〉
〈◊〉
bid
vs
be
warie
,
and
forbeare
to
〈◊〉
suc●
thinges
,
as
the
wicked
maye
turne
〈…〉
.
But
so
we
shal
cease
to
preache
〈◊〉
mercies
of
god
.
For
wicked
men
turne
that
to
euil
.
For
the
papistes
saie
,
that
by
preachinge
of
goddes
mercies
/
we
encourage
men
to
sinne
.
And
some
wicked
men
perchaunce
take
occasion
thereby
in
dede
,
to
sinne
the
more
boldly
.
But
thei
plaie
the
sophisters
and
take
non
causam
pro
causa
.
For
the
verie
cause
in
dede
of
mennes
corrupte
behauior
is
their
inwarde
boiling
sinful
lust
,
and
not
our
preaching
.
Wherefore
we
maie
not
forbeare
to
speake
the
truth
,
bicause
euil
men
can
wringe
thinges
to
euil
purposes
.
But
now
lette
vs
comme
to
the
lesson
,
that
these
good
scolemasters
haue
giuen
you
,
whereby
ye
ar
taught
to
ouerthrow
shortely
,
and
whithout
sweate
,
whatsoeuer
we
can
allege
/
for
the
maintenance
of
our
sentence
.
For
whan
it
is
said
,
that
it
was
goddes
wil
,
that
Adam
shuld
sinne
,
you
must
saie
,
that
god
suffred
Adam
to
sinne
,
and
so
forth
.
But
these
sufferers
/
that
turne
al
goddes
doinges
,
in
to
suffringes
/
preately
suffre
them selues
to
be
begiled
,
if
thei
weene
,
that
manie
wil
streight
waie
beleue
them
.
For
shal
we
saie
,
that
god
suffred
the
Iues
to
conspire
Christes
death
/
whan
the
holie
gost
saieth
,
his
hand
foreordained
it
?
Whan
Micha
saieth
to
Ahab
.
Lo
the
lord
hath
giuen
the
spirite
of
liyng
in
to
the
mouth
,
of
al
thy
prophetes
/
is
that
nothinge
els
but
god
hath
suffred
thy
prophetes
to
lie
?
Whan
god
biddeth
the
liyng
spirite
to
go
,
and
to
deceaue
Ahab
/
I
trow
/
he
doeth
more
/
than
suffre
him
to
go
.
I
saie
not
this
,
as
though
this
word
suffringe
might
nowaie
be
ascribed
to
god
,
but
I
saie
,
that
thei
ar
euil
scolemasters
/
that
teach
you
to
turne
al
goddes
doinges
in
to
suffringes
,
and
yet
teache
you
not
in
what
sense
,
you
shal
take
the
word
suffringe
.
For
suffringe
is
taken
sondrie
waies
.
We
maie
suffre
a
thinge
with
our
wil
,
and
we
maie
suffre
a
thinge
against
our
wil.
He
suffreth
also
a
thing
to
be
don
,
that
meddleth
not
at
al
with
the
matter
.
And
he
suffreth
a
thinge
to
be
don
,
that
is
contente
,
and
agreeth
,
that
it
shal
be
don
.
If
thei
saie
/
that
god
sufferd
Adam
to
sinne
,
as
one
that
wold
not
medle
with
the
matter
/
that
is
plaine
sacrilege
,
and
robbeth
god
of
his
honor
.
If
thei
wolde
signifie
in
saiyng
/
that
god
suffred
Adam
to
sinne
,
that
he
was
not
the
propre
worcker
,
and
autor
of
his
sinne
/
but
ordained
Adam
to
sinne
,
by
Satans
propre
worckinge
,
and
his
awne
faulte
,
than
thei
meane
,
as
we
meane
.
And
than
their
meruailous
high
lesson
is
vanished
in
to
smoke
.
Now
to
make
at
ende
,
thus
I
trust
you
see
that
I
stand
vnwounded
,
and
vnhurte
against
these
sore
blodie
blowes
.
If
anie
man
thincke
,
that
I
haue
ben
to
quicke
against
them
/
that
be
aduersaries
in
wordes
,
and
not
in
meaning
,
lette
him
considre
,
that
I
haue
not
had
respecte
to
them
only
,
but
also
to
the
papistes
,
which
ernestly
vse
the
same
weapons
against
vs
.
And
further
,
bycause
I
trauail
to
mainteyne
the
glorie
of
my
god
,
which
shineth
to
the
dasellyng
of
wicked
mennes
yes
in
the
hole
gouernment
of
the
world
,
I
thought
good
to
vse
some
quicknes
/
and
liuelines
of
wordes
/
to
awake
the
dulnes
of
my
hearers
.
God
our
most
merciful
lord
,
and
father
encrease
the
knowlege
of
his
prouidence
in
vs
al
,
arme
vs
with
patience
in
these
miseries
,
and
confirme
in
vs
,
the
hope
of
a
better
state
.
Amen
,
amen
.
¶
An
exposition
of
these
wordes
(
Leade
vs
not
in
to
tentation
.
)
made
by
Bar.
Traheron
,
longe
before
these
former
lectures
,
&
now
added
hereto
,
that
you
maie
know
,
that
he
neuer
saide
nor
thought
that
god
is
the
autor
of
sinne
,
as
some
most
falsly
,
and
vngodly
,
wold
haue
men
to
weene
.
LEade
vs
not
&
)
God
tempteth
,
and
trieth
men
sondrie
waies
,
and
to
sondrie
endes
.
First
to
beginne
with
his
awne
,
whom
he
chose
in
Christ
Iesus
,
and
prepared
to
euerlastinge
life
before
the
fundations
of
the
world
were
laied
,
he
tempteth
and
trieth
them
to
sondrie
endes
,
namely
ether
to
make
theyr
vertues
which
he
him selfe
hath
wrought
in
them
,
to
shine
forth
more
clearely
,
or
to
open
their
shame
,
and
nawghtie
corrupte
nature
/
that
so
afterwarde
thei
maie
liue
in
greater
warines
,
and
feare
of
god
/
and
more
ernestly
desire
his
helpe
,
knowinge
better
their
awne
wickednes
.
To
the
ende
,
whereof
,
we
spake
first
,
he
tempted
Abraham
,
&
Iob
to
bringe
,
I
meane
,
their
vertues
to
light
,
and
to
make
them
more
certainly
knowen
.
To
thother
ende
,
he
tempted
kinge
Dauid
,
and.
S.
Petre
,
and
manie
other
,
not
vtterly
to
destroie
them
,
but
to
humble
them
/
to
teach
them
to
know
,
and
abhorre
their
awne
wickednes
,
and
to
fele
more
certainly
,
his
great
goodnes
,
and
mercie
.
And
though
god
use
this
temptation
to
the
profite
of
his
chosen
,
yet
thei
ought
to
praie
,
that
thei
maie
not
fal
in
to
it
.
For
though
it
be
so
,
that
god
of
his
great
goodnes
,
maketh
our
nawghtines
to
turne
to
his
glorie
/
and
our
welth
,
yet
the
godlie
ought
to
abhorre
,
to
committe
anie
thinge
/
whereby
their
god
is
iustly
offended
.
But
you
wil
saie
/
if
he
be
offended
with
those
our
dedes
/
why
bringeth
he
vs
in
to
them
?
With
our
dedes
he
is
surely
offended
,
but
he
is
delighted
with
that
,
that
he
bringeth
to
passe
by
them
,
namely
with
our
humilitee
,
with
our
better
knowlege
of
our
awne
weaknes
,
&
with
our
more
warie
walking
afterwarde
in
due
feare
of
him
.
This
tentation
,
in
to
which
God
bringeth
his
electe
/
endureth
but
a
time
.
But
he
bringeth
some
in
to
a
perpetual
tentation
/
vtterly
giuinge
them
vp
to
Satan
,
&
hardening
them
in
wickednes
for
euer
.
The
godlie
do
not
praie
/
that
thei
maie
not
be
led
in
to
this
temptation
.
For
thei
haue
a
sure
confidence
,
that
thei
ar
goddes
children
.
For
otherwise
thei
might
not
cal
him
father
.
And
if
thei
thincke
,
that
thei
be
goddes
children
,
thei
must
thincke
/
that
thei
be
goddes
chosen
.
And
bycause
thei
be
goddes
chosen
/
thei
must
thinke
,
that
thei
can
be
no
more
damned
/
than
god
can
cease
to
be
god
.
For
whom
he
hath
once
chosen
,
them
he
hath
chosen
for
euer
.
Nether
can
he
repente
him
of
the
thinge
,
that
he
hath
once
purposed
/
nor
chaunge
his
purpose
.
For
that
shuld
argue
some
imperfection
in
him
/
which
can
not
be
in
the
diuine
nature
.
Wherefore
the
godlie
ar
out
of
daunger
,
and
feare
of
this
tentation
.
For
thei
beleue
not
only
that
god
is
their
father
,
but
that
he
wil
euer
be
their
father
.
For
he
is
father
to
none
,
sauing
to
those
,
whom
he
in
fallibly
chose
before
the
fundations
of
the
world
were
laied
,
whom
in
tyme
he
giueih
to
his
sonne
to
be
saued
/
and
preserued
for
euer
.
For
no
man
can
take
them
out
of
his
hande
,
&
those
that
comme
to
him
,
he
casteth
not
out
.
Wherefore
sith
noman
,
nor
diuel
can
take
them
out
of
his
hand
by
force
/
and
sith
he
hath
no
wil
to
cast
them
out
/
thei
ar
safe
/
and
sure
for
euer
.
But
here
riseth
a
great
difficulte
.
For
it
semeth
vniust
,
that
god
shuld
leade
some
in
to
temptation
,
and
harden
them
/
and
giue
them
vp
for
euer
to
sinne
/
and
yet
punish
them
for
their
sinnes
.
Neuertheles
we
saie
,
that
god
leadeth
into
tentation
/
not
only
whereby
mennes
vertues
ar
brought
to
light
,
or
their
weaknes
uttered
/
to
their
welth
,
which
happeneth
to
the
chosen
,
but
also
whereby
thei
ar
hardened
/
and
made
stiffer
in
their
wickednes
/
and
giuen
vp
to
sinne
,
which
happeneth
to
the
reprobate
.
And
that
this
is
so
,
the
scripture
teacheth
plainly
,
where
we
haue
,
that
god
hardened
Pharaos
herte
/
and
gaue
vp
idolatres
to
shameful
raging
lustes
,
and
where
it
is
said
,
to
the
preacher
of
the
gospel
.
Go
,
and
engrosse
the
hertes
of
this
people
,
make
dul
their
eares
,
stoppe
their
eyes
,
that
thei
se
not
/
with
their
eyes
&c.
Certaine
writers
,
bycause
thei
can
not
see
how
this
maie
be
don
iustly
/
alter
the
tounge
of
the
holie
gost
,
and
for
lead
vs
not
/
they
saie
,
suffre
vs
not
to
be
led
/
and
where
god
saieth
/
he
hardened
Pharao
,
thei
saie
,
he
suffred
him
to
be
hardened
.
And
so
in
teaching
the
holie
gost
to
speake
,
thei
thincke
,
that
they
haue
auoided
al
absurditee
,
and
inconuenience
.
But
so
in
dede
thei
auoide
one
inconuenience
with
another
,
yea
with
an
inconuenience
/
thei
runne
from
the
truth
.
Other
better
lerned
saie
,
that
god
is
greater
,
than
mannes
reason
,
so
that
it
is
no
meruail
,
if
we
can
not
see
his
iudgementes
thoroughly
.
For
often
tymes
/
the
deuises
of
verie
wise
men
,
seme
vniust
,
and
vnwise
to
vs
at
the
beginninning
,
&
yet
whan
we
see
the
issue
,
and
end
of
them
,
we
ar
compelled
,
to
confesse
/
that
those
thinges
were
righteousely
don
/
that
we
at
the
first
thought
to
be
folish
.
So
whan
we
shal
entre
in
to
goddes
sanctuarie
,
and
se
god
,
as
he
is
/
we
shal
perceaue
that
he
neuer
did
anie
thinge
/
vniustly
,
or
vnreasonably
/
but
that
he
hath
delt
with
al
men
according
to
the
vtter
most
point
ether
of
equitee
,
or
of
mercie
.
Al
this
is
verie
truly
spoken
.
Howbeit
,
I
see
not
,
but
that
euen
in
this
life
,
we
maie
see
good
,
and
iust
causes
,
that
god
shuld
harden
the
reprobate
/
and
leade
them
in
to
this
baleful
temptation
.
For
ar
not
they
worthie
to
be
hardened
?
And
what
vnrighteousnes
is
it
,
to
harden
them
,
that
ar
worthie
to
be
hardened
?
For
you
must
vndrestande
,
that
whan
the
scripture
saieth
,
that
god
hardeneth
men
,
the
meaning
is
not
/
that
thei
were
soft
before
,
and
that
than
god
hardened
them
/
for
whan
were
thei
soft
?
But
the
meaning
is
,
that
god
maketh
them
harder
.
And
that
is
iustly
don
.
For
their
former
hardnes
deserued
to
be
made
harder
.
In
dede
if
thei
had
ben
soft
before
/
and
than
hardened
by
god
,
there
had
ben
some
place
left
to
a
complaint
.
But
if
god
punish
their
former
hardnes
,
with
more
hardnes
,
he
dealeth
with
than
,
most
iustly
.
This
beinge
considered
/
that
the
reprobate
ar
neuer
soft
,
but
euer
hard
,
as
it
is
euident
,
I
see
not
so
great
difficultie
in
the
matter
.
For
why
shuld
not
god
harden
them
/
that
ar
worthie
to
be
hardened
/
by
reason
of
their
former
hardnes
?
Why
shuld
not
god
leade
them
in
to
perpetual
temptation
,
and
giue
them
ouer
for
euer
,
that
ar
worthie
to
be
led
in
to
perpetual
tentation
,
and
to
be
giuen
ouer
for
euer
?
If
anie
man
wil
saie
,
that
it
is
goddes
faulte
,
that
he
softeneth
not
al
men
,
lette
him
shew
,
that
god
first
hardened
al
men
.
If
al
men
first
hardened
them selues
/
what
shal
constraine
him
to
make
them
soft
againe
?
If
he
wil
,
he
sheweth
his
mercie
/
if
he
wil
not
,
he
sheweth
his
righteousnes
.
But
who
shal
compelle
him
to
shew
his
mercie
,
where
he
maie
shew
his
iustice
?
If
than
he
harden
,
he
doth
iustly
,
if
he
soften
,
he
doeth
mercifully
.
By
knowlege
hereof
,
the
godlie
shal
haue
this
profite
,
that
thei
shal
much
more
haue
in
reuerent
admiration
,
the
exceding
great
goodnes
of
god
,
whan
thei
shal
considre
/
that
he
vouchsafed
to
take
them
in
to
the
nombre
of
those
,
whom
of
his
mercie
he
wold
soften
where
of
his
iustice
he
might
haue
hardened
them
for
euer
.
Thus
I
trust
,
I
haue
shewed
you
iust
causes
,
why
god
hardeneth
some
,
&
leadeth
them
in
to
such
tentation
,
as
bringeth
with
it
euerlasting
destruction
.
Howbeit
I
denie
not
/
but
that
in
manie
worckes
of
god
/
before
we
can
iudge
rightly
,
we
must
tarie
,
vntil
we
maie
see
them
altogether
,
and
not
by
peeces
.
For
there
be
manie
thinges
amonge
vs
here
in
this
world
,
which
we
shuld
iudge
il
fauored
,
if
we
shuld
see
but
peeces
of
them
,
which
being
seen
together
/
ar
most
comelie
,
and
beautiful
.
So
if
we
we
wil
see
the
decent
,
and
comelie
ordre
of
goddes
doinges
,
we
must
tarie
,
til
we
maie
see
the
hole
bodie
together
,
and
not
a
legge
in
one
place
,
&
an
arme
in
another
a
mile
of
,
and
the
head
,
as
far
distant
.
But
we
maie
not
passe
thus
from
this
matter
.
For
there
be
some
sentences
of
the
scripture
,
that
seme
to
impugne
our
saiynge
,
and
to
teach
partly
that
god
tempteth
no
man
,
partly
that
he
tempteth
no
man
to
vttre
destruction
.
Touching
the
first
.
S.
Iames
saieth
,
lette
no
man
,
whan
he
is
tempted
,
saie
,
that
he
is
tempted
of
god
.
For
as
god
can
not
be
tempted
of
euil
,
so
he
tempteth
noman
.
But
euerie
man
is
tempted
,
while
he
is
drawen
awaie
,
and
baited
with
his
awne
lust
.
To
this
I
saie
,
that
.
S.
Iames
meaneth
plainly
,
that
god
tempteth
noman
,
as
the
autor
and
worcker
of
sinne
in
him
.
For
god
causeth
not
euil
in
a
mannes
herte
,
and
than
stirreth
him
to
committe
that
euil
in
acte
,
that
he
hath
caused
and
wrought
in
him
,
but
where
as
man
is
euil
of
him selfe
/
thorough
Adams
fal
,
and
ful
of
vices
,
by
his
awne
corrupte
nature
/
god
stirreth
him
to
vttre
those
secrete
sores
,
not
that
god
made
,
but
that
man
had
/
by
corrupting
,
and
poisoning
his
nature
,
which
god
at
the
beginning
made
good
.
So
it
is
tru
,
that
god
tempteth
noman
to
euil
,
which
he
hath
not
,
but
god
maketh
him
vttre
the
euil
/
which
he
hath
/
and
as
it
were
,
pulleth
the
adder
out
of
his
hoale
.
And
who
can
saie
that
,
that
is
not
wel
,
and
iustly
don
?
After
this
vndrestanding
I
take
.
S.
Iames
wordes
.
For
I
wil
not
make
him
to
sette
his
head
,
and
to
runne
against
the
euident
scriptures
.
For
who
hath
not
red
these
wordes
,
in
the
.24
.
of
the
.2
.
boke
of
kinges
.
Goddes
anger
encreased
against
Israel
/
and
he
surred
vp
Dauid
against
them
,
to
saie
,
go
,
and
nombre
Israel
,
and
Iehuda
.
For
by
that
acte
/
as
it
appeareth
,
Dauid
greatly
and
iustly
offended
god
/
and
brought
a
sore
plage
vpon
him selfe
/
and
vpon
the
people
.
For
Dauid
surely
would
trust
in
the
multitude
of
his
people
,
leauinge
the
confidence
/
that
he
ought
to
haue
had
in
God
only
.
Therefore
the
scripture
saieth
,
that
god
stirred
him
to
nombre
his
people
/
to
make
his
nawghtie
distrust
in
god
knowen
,
and
to
punishe
the
people
which
had
offended
him
with
otheir
sinnes
.
Howbeit
god
was
not
the
autor
/
and
worcker
of
Dauides
distrust
,
nor
of
the
peoples
sinne
/
but
moued
Dauid
to
shew
forth
that
/
whereby
al
the
world
might
se
,
that
god
iustly
punished
him
.
Againe
we
haue
in
the
12.
of
the
.2
.
boke
of
kinges
,
these
wordes
.
Behold
,
saieth
god
,
by
the
prophete
Nathan
,
to
Dauid
after
he
had
committed
abominable
adulterie
,
and
slaine
innocent
Vrie
,
I
stirre
vp
euil
vpon
the
,
out
of
thine
awne
house
,
&
I
wil
take
thy
wiues
in
thy
sight
,
&
deliuer
them
to
thy
neighbor
,
and
he
shal
lie
with
thy
wiues
/
in
the
sight
of
this
sunne
.
For
thou
hast
wrought
in
secrete
,
but
I
wil
do
this
thinge
before
al
Israel
&
Now
though
it
came
to
passe
by
goddes
ordinance
,
that
Absolon
laie
openly
with
Dauides
wiues
,
yet
it
is
plaine
,
that
god
wrought
not
in
Absolom
that
vile
adulterous
minde
,
but
vsed
that
nawghtie
minde
,
that
Absolom
had
,
to
punish
Dauides
shameful
adulterie
,
&
murder
.
Touchinge
the
seconde
matter
,
that
god
tempteth
no
man
to
euerlastinge
damnation
,
some
allege
the
prophete
Ezechiel
,
where
god
saieth
.
I
wil
not
the
death
of
a
sinner
,
but
rather
that
he
shal
turne
,
and
liue
.
And.
S.
Paule
to
Timothee
.
God
wil
haue
al
men
to
be
saued
.
To
these
scriptures
,
this
is
myn
aunswer
.
Where
god
saieth
in
Ezech.
that
he
wil
not
the
death
of
a
sinner
,
we
must
vndrestand
it
of
those
sinners
,
whom
he
hath
chosen
before
the
beginninge
of
the
world
to
be
conuerted
,
&
to
liue
.
For
it
is
euident
by
.
S.
Paule
that
god
hath
some
vessels
of
wrath
,
ordained
to
destruction
,
&
therefore
he
giueth
them
vp
for
euer
to
wallow
in
their
sinnes
,
and
in
them
punisheth
one
sinne
with
another
.
If
anie
man
thinke
it
vniust
,
that
god
shuld
ordaine
some
to
destruction
,
&
punish
sinne
with
sinne
let
him
shew
,
that
thei
were
not
worthie
/
to
be
ordained
to
destruction
,
and
to
be
so
punished
.
God
than
wil
not
the
life
,
and
conuersion
of
those
,
whom
he
hath
appointed
to
destruction
.
For
than
his
wil
shuld
be
against
his
awne
decree
.
Wherefore
,
as
I
said
,
we
must
vndrestand
,
that
he
willeth
the
life
,
and
conuersion
of
them
,
whom
he
hath
appointed
to
saluation
/
&
of
none
other
.
For
whan
sainct
Luke
saieth
/
that
as
manie
beleued
;
as
were
appointed
to
euerlastinge
life
/
he
teacheth
thereby
,
that
the
rest
,
which
beleued
not
,
were
neuer
appointed
to
euerlastinga
life
.
And
who
can
saie
/
that
it
is
goddes
wil
to
saue
anie
/
besides
his
awne
appointment
?
If
anie
man
wil
take
these
wordes
,
god
willeth
not
the
death
of
a
sinner
,
for
god
delighteth
not
simply
and
absolutely
in
the
death
of
a
sinner
,
but
for
a
certaine
respecte
/
the
hebrue
word
,
kaphets
,
which
Ezechiel
vseth
is
,
shal
fauor
&
helpe
their
vndrestanding
.
I
know
in
dede
what
maner
of
obiection
some
rauinge
vnlerned
spirites
make
against
this
vndrestanding
/
but
it
maie
be
assone
confuted
/
as
rehersed
.
For
thei
saie
,
that
god
willeth
nothinge
,
wherein
he
delighteth
not
.
For
wil
saie
thei
,
being
a
power
of
the
mind
,
which
hath
hir
free
worcking
in
choosing
,
and
desiring
/
or
in
refusing
,
and
not
willing
,
willeth
nothinge
but
that
wherein
it
delighteth
.
These
seelie
soules
can
not
make
a
difference
betweene
willing
of
a
thinge
for
it selfe
,
&
willinge
of
a
thing
for
a
certaine
purpose
,
and
not
for
it selfe
.
If
their
saiyng
were
tru
,
men
in
a
tempest
might
not
cast
their
goodes
in
to
the
sea
,
for
sauing
of
their
awne
lyues
,
onles
thei
delighted
in
the
losse
of
their
goodes
.
Iudges
might
not
wil
theues
to
be
hanged
/
onles
thei
delighted
in
their
hanginge
,
and
so
the
first
poore
men
shuld
be
verie
noddies
and
al
iudges
plaine
murtherers
.
Yea
so
thei
affirme
that
god
cold
haue
no
wil
that
his
sonne
shuld
be
tormented
,
onles
he
delighted
in
his
torment
.
And
than
thei
saie
ether
/
that
Christ
was
crucified
whether
God
wold
or
no
/
and
against
his
decreed
wil
&
ordinance
,
or
els
thei
assigne
to
god
,
that
I
abhorre
to
vttre
for
the
falsnes
of
it
,
and
abomination
.
But
we
wil
combre
our selues
no
farther
with
such
dotinges
,
of
brainsicke
men
.
Touchinge
the
wordes
of
Ezechiel
thei
maie
be
also
shortely
thus
vndrestanded
,
that
goddes
wil
is
not
/
that
anie
sinner
conuerted
/
and
repentant
/
shal
die
.
Where
Sainct
Paule
saieth
,
that
god
wil
al
men
to
be
saued
,
he
fighteth
not
against
himselfe
,
but
meaneth
that
god
hath
chosen
some
of
al
sortes
,
and
states
,
whom
he
wil
bringe
to
the
knowlege
of
his
truth
.
But
bicause
we
can
not
know
certainly
which
thei
be
,
S.
Paule
biddeth
vs
praie
for
al
sortes
of
men
,
for
kinges
/
and
noble
men
,
which
yet
seme
farthiest
from
god
,
and
godlines
.
For
god
amonge
al
sortes
of
men
,
hath
some
whom
he
wil
saue
.
And
this
is
no
new
exposition
/
though
new
men
vse
it
.
For
this
is
an
old
worne
,
and
wel
knowen
sentence
.
Distributio
est
,
non
pro
singulis
generum
,
sed
pro
generibus
singulorum
,
quia
de
qualibet
conditione
hominum
aliquos
predestinauit
ad
vitam
.
Which
wordes
teach
/
that
goddes
wil
is
to
appointe
to
life
,
and
saue
some
of
euerie
sorte
,
and
condition
,
and
not
euerie
one
of
al
sortes
and
conditions
.
And
surely
it
is
mere
madnes
,
to
saie
,
that
god
wil
saue
more
,
than
his
sonne
wold
praie
for
.
The
wordes
of
his
sonne
/
whose
wil
agreeth
with
the
fathers
in
al
thinges
,
ar
wel
knowen
.
I
praie
not
for
the
world
,
saieth
he
,
but
for
those
,
whom
thou
hast
giuen
me
.
Why
it
is
not
goddes
wil
/
to
saue
al
,
I
know
not
thoroughly
/
that
it
is
not
his
wil
I
know
,
and
I
know
that
whom
soeuer
he
condemneth
,
he
condemneth
iustly
.
And
herein
I
appeale
to
the
consciences
of
al
men
.
For
no
man
liuinge
in
the
world
,
can
auoide
,
but
that
he
shal
be
constrained
to
graunt
,
that
there
is
in
him
most
iust
matter
,
and
most
iust
causes
of
damnation
.
For
al
men
ar
defiled
with
sinne
,
&
sinne
was
not
in
them
by
their
creation
,
but
thei
pulled
it
vpon
them
,
&
wrought
it
in
them selues
,
declining
from
their
first
state
.
So
al
men
ar
worthie
,
to
be
left
in
the
puddel
of
the
filthie
sinnes
wherein
thei
haue
willingly
drouned
them selues
,
&
in
the
end
to
be
damned
.
And
so
god
is
iust
,
if
he
giue
them
ouer
in
this
life
to
the
wickednes
,
whereof
the
verie
cause
,
and
roote
is
in
them selues
,
by
their
awne
procurement
,
&
if
he
appoint
them
to
euerlasting
punishment
after
this
life
,
which
thei
haue
iustly
deserued
thorough
their
manifold
horrible
offences
.
Now
I
wolde
tarie
you
no
longer
,
sauinge
that
as
often
as
we
speake
of
this
matter
/
rude
men
rush
in
/
and
thincke
to
roote
vp
al
with
their
twifold
snouttes
.
For
if
it
be
so
that
,
god
hath
al
readie
foreappointed
whom
he
wil
saue
,
and
whom
he
wil
condemne
,
than
saie
thei
,
preachinges
and
exhortations
be
vaine
,
and
superfluous
,
and
it
stilleth
not
how
men
liue
.
For
the
reprobate
can
no
waie
be
saued
,
and
the
chosen
can
no
waie
be
damned
.
Hereunto
the
godlie
shal
aunswer
,
first
that
it
is
not
superfluous
to
preache
to
the
reprobate
/
for
thereby
their
damnation
is
made
iuster
,
and
thei
ar
driuen
farther
from
al
excuse
.
And
to
the
chosen
it
is
right
fruteful
.
For
thereby
it
pleaseth
god
to
awake
their
slepie
sluggishnes
,
&
to
quicken
their
dul
membres
.
For
god
worcketh
two
waies
in
them
,
by
his
spirite
within
,
&
by
his
worde
without
.
By
his
spirite
he
lighteneth
their
darcke
mindes
/
and
new
frameth
their
croked
hertes
.
By
his
word
he
spurreth
them
forewarde
/
&
inflameth
them
to
desire
,
&
to
seke
newnes
of
life
.
If
than
god
wil
vse
his
worde
as
an
instrument
,
whan
he
wil
shew
the
efficacie
,
&
mightie
worckinge
of
his
hand
,
with
what
face
can
anie
man
saie
,
that
preaching
is
superfluous
to
the
chosen
?
If
god
wil
that
waie
prepare
them
to
his
farther
worcking
in
them
/
shal
anie
man
forbidde
him
,
to
vse
the
meane
/
that
semeth
good
to
him
?
Secondly
/
where
thei
saie
,
that
it
shal
not
skil
how
men
liue
,
we
wil
desire
them
to
vnderstand
/
that
the
reprobate
,
thorough
their
wicked
life
,
&
heaping
of
sinne
vpon
sinne
make
their
damnation
and
torment
more
greuous
.
And
as
for
the
chosen
thei
findie
not
in
dede
to
liue
wel
,
that
thei
maie
winne
heauen
,
but
thei
studie
to
liue
wel
,
bicause
heauen
is
alreadie
theirs
.
Thei
labor
not
to
make
them selues
goddes
children
thorough
good
worckes
,
but
bicause
thei
be
goddes
children
therefore
thei
worcke
wel
.
Thei
saie
not
bicause
we
ar
alreadie
saued
,
we
wil
do
not
good
workes
,
but
thei
saie
,
bicause
we
ar
saued
therefore
we
wil
studie
to
do
good
worckes
,
and
to
shew
our
selues
thanckeful
to
him
/
who
of
his
only
mercie
hath
saued
vs
.
For
thei
know
that
thei
ar
appointed
to
goddes
kingdome
,
&
saued
to
this
ende
,
that
thei
shuld
glorifie
their
heauenlie
father
thorough
good
workes
,
&
be
fashioned
after
the
image
of
his
sonne
,
&
not
to
wallow
themselues
in
filthie
lustes
,
but
to
liue
in
puritee
,
&
holines
before
god
their
saueor
,
who
renueth
,
&
reformeth
al
those
with
his
holie
spirite
,
whom
he
hath
foreordained
to
enioie
his
kingdom
euerlastingly
.
Wherefore
these
wild
bores
weare
their
tuskes
inuaine
against
this
adamant
,
which
maie
be
hitte
,
but
neuer
hurte
.
This
much
I
had
to
saie
to
you
at
this
tyme
,
giue
god
the
glorie
.
Amen
.