THE
SECOND
PART
,
The
second
part
.
wherein
is
especially
contained
,
What
Gods
Prouidence
is
,
and
the
order
which
God
vseth
in
gouerning
by
the
same
.
THe
Prouidence
of
God
is
a
worke
of
God
,
Gods
Prouidence
defined
.
by
the
which
hee
doth
most
wisely
,
freelie
,
mightilie
,
and
excellently
well
gouerne
all
things
for
the
manifestation
of
his
great
goodnes
and
glorie
.
In
which
respect
he
is
called
,
a
King
,
Iehouah
Zebaoth
.
a
God
of
Armies
.
The
truth
of
this
appeares
:
first
,
that
it
is
a
wise
gouernment
,
because
he
is
Wisdome
it selfe
,
and
nothing
can
bee
hid
from
his
eies
:
Heb.
4.
Secondly
,
wrought
freely
,
because
he
is
not
forced
to
any
such
gouernment
:
Ephes.
1.12
.
Thirdlie
,
mightilie
,
because
he
doth
not
labour
to
bring
that
to
passe
which
hee
willeth
,
neither
can
any
hinder
the
same
:
Esay
50.2
.
Fourthlie
,
excellentlie
well
,
because
the
Lord
doth
alwaies
gouerne
well
,
yea
,
euen
then
when
his
creatures
rebell
against
him
:
Psal.
119.64
.
Fiftly
,
all
things
,
as
excluding
none
,
because
there
is
not
any
thing
which
is
not
gouerned
by
him
:
Ierem.
23.24
.
Lastly
,
the
end
is
the
manifestation
of
his
goodnesse
and
glorie
:
because
all
things
were
created
to
that
purpose
,
yea
,
the
very
wicked
man
,
which
is
prepared
for
the
euill
day
,
or
day
of
wrath
:
Prou.
16.4
.
Quest.
But
you
will
say
;
If
this
be
the
end
and
manner
of
Gods
gouernment
,
how
then
doth
it
differ
from
Predestination
?
Ans.
The
answer
is
,
that
in
some
things
they
agree
,
in
some
they
differ
.
Prouidence
agreeth
with
Predestination
in
three
things
.
Their
agreement
is
,
in
that
both
of
them
require
knowledge
,
both
are
referred
to
the
will
,
and
both
haue
respect
vnto
things
to
come
.
Their
difference
is
,
Differeth
in
two
.
in
that
Prouidence
respecteth
all
creatures
,
Predestination
only
the
reasonable
:
Secondly
,
Prouidence
guideth
things
to
their
naturall
ends
,
but
Predestination
to
an
end
aboue
nature
.
As
for
example
,
to
bee
the
adopted
sonne
of
God
,
to
bee
regenerate
,
to
bee
endued
with
grace
,
to
liue
holilie
,
and
to
come
to
eternall
glorie
.
So
that
it
cannot
properlie
be
said
,
that
brute
beasts
,
or
the
good
Angels
are
now
predestinate
,
the
one
being
not
capable
of
a
supernaturall
end
,
the
other
possessed
of
this
excellent
glorie
.
And
thus
much
for
the
definition
,
and
difference
betweene
Prouidence
and
Predestination
:
Gods
order
in
gouerning
followes
.
For
the
vnderstanding
of
Gods
order
in
gouerning
the
world
;
it
is
needfull
that
wee
call
to
minde
the
three
things
contained
in
the
word
Prouidence
.
Three
things
contained
in
the
word
Prodence
.
As
first
a
knowledge
of
all
things
.
Secondly
,
a
will
and
purpose
of
bringing
them
to
passe
.
Thirdly
,
the
very
act
of
gouerning
,
answerable
to
this
foreknowledge
and
purpose
.
The
two
former
are
,
and
haue
been
in
God
from
euerlasting
.
And
of
both
of
them
doth
Prouidence
consist
,
as
it
is
a
work
of
God
within
himself
not
manifested
vnto
vs
.
But
the
execution
of
his
eternall
decree
&
purpose
,
which
is
actuall
gouernment
,
and
the
third
thing
contained
in
the
word
Prouidence
,
is
temporarie
,
that
is
,
Two
parts
of
Gods
Prouidence
.
in
his
appointed
time
made
manifest
vnto
vs
.
Hence
wee
collect
two
parts
of
Gods
Prouidence
,
the
one
,
an
eternall
ordination
or
decree
of
directing
all
things
to
a
certaine
end
;
the
other
the
act
of
bringing
them
to
passe
in
a
time
conuenient
,
in
manner
and
forme
as
they
were
decreed
.
Of
the
first
part
,
A
position
touching
the
first
part
.
thus
much
may
bee
affirmed
:
That
Prouidence
,
as
it
is
in
God
,
is
immediately
from
God
,
and
therefore
most
certaine
,
that
of
his
great
mercie
and
goodnes
,
hee
hath
an
euerlasting
care
of
,
and
in
himselfe
,
ouer
all
his
Creatures
,
which
hee
hath
not
receiued
of
any
other
,
or
by
the
vse
or
meanes
of
any
thing
whatsoeuer
.
Touching
the
second
part
,
Diuersitie
of
opinions
,
touching
the
second
part
.
Gods
order
in
gouerning
,
tied
to
his
actuall
gouernment
.
namely
,
Gods
Actuall
gouernment
of
all
things
(
whereunto
the
order
to
bee
entreated
of
is
wholly
tied
)
some
think
he
gouerneth
all
things
immediatelie
by
himselfe
,
in
manner
and
order
,
as
the
light
proceeds
from
the
sunne
,
the
heate
from
the
fire
,
and
nourishment
from
bread
.
Wherein
,
if
they
meane
,
that
God
being
the
efficient
principall
cause
of
all
things
,
doth
preserue
and
mooue
that
naturall
force
of
working
,
which
he
gaue
vnto
them
at
their
creation
,
or
that
God
vseth
the
vertue
of
the
fire
to
warme
,
and
of
bread
to
nourish
,
they
thinke
well
:
but
if
they
vnderstand
,
that
there
is
no
vertue
of
nourishing
in
the
bread
,
nor
of
warming
in
the
fire
,
but
that
God
being
in
the
bread
,
and
in
the
fire
,
warmeth
and
nourisheth
immediately
by
himselfe
,
and
by
neither
of
them
(
as
some
haue
fondly
thought
,
and
some
more
fondlie
written
)
their
opinion
is
in
no
wise
to
bee
approued
.
For
not
onely
the
Philosopher
(
guided
by
meere
rules
of
reason
)
but
especially
the
word
of
God
,
(
a
truth
that
neuer
deceaueth
)
teacheth
thus
much
vnto
vs
,
that
the
Creator
at
the
time
of
his
creating
of
all
things
,
gaue
together
with
their
life
and
being
,
a
certaine
naturall
power
and
vertue
of
working
:
as
the
sunne
to
expell
darkenesse
,
the
fire
to
yeeld
a
heate
,
liuing
creatures
to
bee
apt
for
procreation
;
and
so
in
particular
:
Gen.
1.11
.
Those
confuted
who
thinke
that
God
worketh
in
,
but
not
by
his
creatures
.
Let
the
earth
(
saith
the
Lord
)
bud
forth
the
bud
of
the
hearb
that
seedeth
seede
:
the
fruitfull
tree
that
beareth
fruite
,
according
to
his
kind
:
Also
the
tree
which
beareth
fruit
,
which
hath
his
seede
in
it selfe
,
according
to
his
kind
.
By
the
same
commander
,
the
sun
naturally
rules
the
day
,
the
moone
guides
the
night
,
the
waters
bring
forth
in
abundance
euery
thing
that
hath
life
.
The
naturall
place
for
fish
,
is
not
to
flie
in
the
heauens
,
but
to
swim
in
the
sea
;
for
the
fowles
of
the
aire
,
not
to
swim
in
the
sea
,
but
to
flie
in
the
Heauens
:
for
man
,
neither
to
swim
in
the
sea
,
nor
flie
in
the
heauens
,
but
to
walke
vpon
the
earth
.
Now
as
God
hath
allotted
to
euery
creature
his
proper
place
of
abode
,
according
to
his
nature
and
kind
,
so
hee
hath
giuen
to
euery
of
them
at
their
creation
,
a
certaine
power
to
worke
,
and
vertue
in
working
,
according
as
their
place
and
kind
doth
require
.
Man
walkes
naturally
,
fishes
swim
naturally
,
fowle
flie
naturally
.
The
earth
doth
yeeld
her
fruit
,
the
waters
bring
forth
in
abundance
:
yet
so
,
as
that
God
doth
not
worke
in
them
,
without
their
naturall
working
,
but
they
by
God
,
he
blessing
and
moouing
that
naturall
power
and
vertue
in
working
,
which
at
their
creation
he
infused
into
them
.
When
the
Lord
threatned
,
that
hee
would
take
from
his
people
the
staffe
of
bread
,
doth
he
not
plainely
teach
that
there
is
a
vertue
of
nourishing
in
the
bread
?
else
,
why
should
it
be
called
a
staffe
?
and
wherefore
should
the
taking
away
of
that
bee
a
punishment
,
rather
then
our
being
depriued
of
other
things
?
This
the
enemies
of
Christ
had
learned
,
and
therfore
chose
rather
to
giue
him
vineger
for
his
drinke
then
any
other
thing
.
Indeed
oftentimes
for
our
sinnes
,
the
Lord
doth
take
away
that
naturall
force
of
working
in
his
creatures
that
should
do
vs
good
,
&
sometimes
the
vertue
of
those
that
would
hurt
his
children
:
the
one
is
euident
,
in
that
Physicke
ministred
doth
often
lose
his
working
;
Dan.
3.25
.
Sadrach
and
his
fellowes
not
burnt
in
she
furnace
.
the
other
apparent
,
in
that
fire
doth
sometimes
loose
his
strength
of
burning
.
Yet
this
onelie
shewes
his
diuine
power
,
but
abridgeth
not
his
heauenly
ordinance
.
So
that
this
appeareth
vntrue
,
that
God
should
gouerne
all
things
immediatelie
in
his
creatures
,
but
nothing
by
them
.
Others
againe
(
falling
into
a
second
extreme
)
haue
affirmed
,
that
God
doth
worke
all
in
all
immediately
by
himselfe
,
but
yet
influxu
quodam
duntaxat
(
vt
vocant
)
generali
,
by
a
certaine
generall
influence
(
as
they
terme
it
)
,
the
which
hee
gaue
to
euerie
creature
in
their
creation
,
and
doth
now
no
more
but
still
keepe
and
preserue
the
same
:
So
that
now
they
wil
haue
euerie
creature
,
by
vertue
of
that
influence
receiued
,
to
worke
of
their
owne
proper
nature
only
,
God
hauing
no
other
stroke
,
but
only
to
maintaine
that
influence
,
which
at
first
in
their
creation
hee
gaue
vnto
them
.
As
the
sunne
to
shine
,
the
fire
to
warme
,
the
heauens
to
be
carried
circular
wise
,
liuing
creatures
to
beget
,
to
eate
,
to
sleepe
,
men
to
vnderstand
to
chuse
,
to
speake
of
their
owne
proper
nature
only
,
without
any
worke
of
God
within
them
.
To
prooue
this
their
opinion
,
they
alleage
that
in
the
Acts
:
In
God
wee
liue
,
wee
mooue
,
and
haue
our
being
.
Also
that
to
the
Hebrewes
,
Chap.
1.
vpholding
all
things
by
the
vertue
of
his
word
.
So
that
since
some
effects
doe
arise
from
necessarie
causes
,
some
from
lesse
necessarie
,
some
from
contingent
,
and
that
they
often
fal
out
,
praeter
scopum
operantis
,
beyond
the
expectation
of
him
that
worketh
,
therefore
they
inferre
,
that
with
this
Prouidence
of
God
,
doth
very
well
agree
,
mans
free
will
,
fortune
,
chance
and
such
like
.
But
the
ground
worke
being
taken
away
,
that
which
they
build
vpon
it
,
Those
consuted
which
affirme
that
God
gouernes
all
things
by
a
generall
influence
onely
.
will
quickly
fal
.
That
of
the
Acts
,
and
the
other
to
the
Hebrews
,
although
they
both
teach
,
that
nothing
can
continue
without
Gods
vpholding
,
yet
neither
doth
infer
that
God
doth
not
in
a
speciall
maner
gouerne
al
things
vpholden
by
him
:
yea
,
the
one
cannot
be
affirmed
of
God
,
but
the
other
must
bee
concluded
,
vnlesse
we
wil
say
there
is
a
Godhead
,
without
properties
belonging
to
it
.
For
it
is
euident
,
that
God
hath
not
onely
a
generall
working
in
euery
thing
,
(
which
Diuines
call
his
generall
Prouidence
)
but
that
he
doth
bring
euery
thing
in
particular
to
a
certaine
end
,
very
well
agreeing
with
his
iustice
and
glorie
:
sometimes
ouerruling
,
sometimes
willingly
permitting
,
sometimes
moderating
,
sometimes
inclining
,
sometimes
working
contrarie
to
the
nature
of
the
things
he
worketh
by
;
and
this
is
called
by
Diuines
his
particular
Prouidence
,
which
our
eies
doe
tell
vs
hath
a
speciall
worke
in
all
things
.
We
know
(
as
it
hath
bin
at
large
confirmed
)
that
God
dealeth
otherwise
with
the
elect
,
then
with
the
reprobate
;
otherwise
with
one
elect
,
then
with
another
.
Hee
willingly
permitted
Peter
to
denie
Christ
;
yet
of
his
speciall
grace
mooued
Paul
to
chide
Peter
,
lest
hee
should
offend
in
not
reprehending
.
Yea
,
in
one
and
the
same
elect
,
God
doth
work
diuerslie
at
diuers
times
according
to
the
good
pleasure
of
his
will
:
sometimes
God
withholdeth
his
grace
,
and
then
hee
falles
,
sometimes
maketh
a
speciall
supplie
of
the
same
,
and
then
he
riseth
againe
.
At
sometimes
we
only
see
the
rod
of
correction
,
and
then
wee
tremble
for
the
least
affliction
:
sometimes
God
shewes
vs
the
staffe
of
his
spirit
that
goes
with
the
same
,
and
then
with
courage
wee
vndergoe
the
greatest
troubles
.
Psalm.
23.
But
let
vs
come
to
a
speciall
instance
.
If
an
axe
fall
forth
of
the
hand
of
him
that
cutteth
wood
,
and
shall
slay
him
that
passeth
by
,
I
the
Lord
(
saith
God
,
speaking
of
himself
)
haae
slaine
that
man
.
In
which
effect
,
can
we
say
that
God
had
only
a
generall
motion
,
and
not
a
particular
stroke
according
to
the
good
pleasure
of
his
will
?
Who
moued
the
man
to
cut
the
wood
?
who
directed
the
traueller
to
passe
that
way
?
at
that
same
time
,
vnder
that
same
tree
?
who
caused
the
axe
to
fall
at
that
very
instant
of
his
passing
by
,
and
by
the
falling
to
giue
him
his
deaths
wound
?
Was
it
not
a
particular
worke
of
God
in
plaguing
Herod
,
Pharaoh
,
Manasses
,
Nebuchadnezzar
and
the
rest
his
enemies
?
Who
caused
that
mightie
winde
to
arise
vpon
the
ship
in
which
Ionah
was
flying
from
Gods
presence
?
was
it
not
a
speciall
worke
of
God
in
afflicting
Iob
,
in
suffering
the
Caldeans
to
spoile
him
of
his
goods
?
In
that
the
seede
of
Abraham
went
into
Egypt
,
and
so
long
continued
captiue
to
Pharaoh
;
was
it
not
a
speciall
worke
in
causing
their
deliuerance
,
in
giuing
them
bread
from
heauen
,
water
foorth
of
the
rocke
,
apparell
that
should
not
weare
,
the
cloude
to
keepe
them
from
heate
of
the
day
,
the
pillar
of
fire
to
enlighten
them
by
night
,
to
make
the
sea
stand
on
heaps
for
their
deliuerance
,
to
cause
it
to
returne
vpon
Pharaoh
and
his
hoste
,
to
cast
out
the
nations
before
his
people
,
and
thus
miraculously
to
bring
them
safe
to
the
promised
Countrie
?
Was
it
not
a
speciall
worke
of
God
in
causing
Ioseph
to
dreame
such
dreames
,
Genes.
37.
in
suffering
his
brethren
to
take
occasion
thereby
to
slay
him
,
in
preuenting
their
purpose
by
the
counsell
of
Iudah
,
in
sending
the
Ishmaelites
to
whom
they
might
sell
him
,
in
mouing
Potiphar
chiefe
steward
of
Pharaohs
house
to
buy
him
:
Genes.
39.1
.
and
lastly
being
bought
,
in
making
him
chiefe
Ruler
ouer
Pharaohs
house
?
Surely
this
was
a
worke
of
Gods
wonderfull
loue
and
exceeding
mercie
to
his
Church
,
accomplishing
that
comfortable
promise
,
that
in
the
time
of
dearth
his
children
shall
haue
enough
.
Yea
it
was
a
worke
of
God
manifesting
his
especiall
and
particular
Prouidence
ouer
Ioseph
,
and
by
consequence
ouer
euery
of
his
children
.
And
that
both
these
are
true
,
it
euidently
appeares
in
that
Iosephs
brethren
being
astonished
at
the
sight
of
Ioseph
and
his
dignitie
,
and
vpon
consideration
of
their
former
demeanour
of
themselues
vnto
him
,
wonderfully
grieued
Ioseph
,
Aspeciall
worke
of
Gods
grace
,
and
an
euident
marke
of
his
children
.
Gen.
45.5
.
hating
reuenge
,
and
resolued
to
blesse
where
hee
was
cursed
,
and
to
do
good
vnto
those
that
had
done
euill
vnto
him
,
saith
vnto
them
;
Be
not
sad
,
neither
grieued
with
your selues
that
yee
sold
me
hither
:
for
God
did
send
me
before
you
for
your
preseruation
.
First
,
vsing
words
of
comfort
:
secondly
,
shewing
his
deliuerer
,
and
causer
of
his
preferment
(
God
himself
of
his
especiall
Prouidence
)
and
lastly
,
the
end
of
all
,
namely
,
the
good
of
his
Church
.
Therefore
if
the
axe
of
Gods
iudgement
fall
vpon
vs
,
if
thou
art
afflicted
in
thy
bodie
,
robbed
of
thy
goods
,
tost
in
thy
passage
,
exiled
thy
countrie
,
hated
of
thy
brethren
,
deliuered
by
God
,
findest
fauour
with
the
Prince
,
art
aduanced
to
honour
;
in
all
these
(
being
either
fatherly
corrections
,
to
withdraw
vs
from
sin
,
or
pleasing
blessings
to
moue
vs
to
holinesse
)
let
vs
acknowledge
Gods
especiall
working
for
the
declaration
of
his
mercie
and
iustice
.
But
these
mens
opinions
being
declared
,
and
in
briefe
confuted
,
I
proceede
vnto
the
certaine
order
of
Gods
gouerning
all
things
.
Gods
order
of
gouerning
may
bee
said
to
be
after
a
threefold
maner
.
First
,
Gods
order
of
gouerning
by
his
Prouidence
threefold
.
sometimes
without
meanes
.
Secondly
,
sometimes
contrarie
to
the
nature
of
second
causes
and
meanes
.
Thirdly
,
most
vsually
by
them
according
as
their
nature
requireth
.
And
first
of
all
of
his
gouerning
without
meanes
.
1.
Without
meanes
.
A
King
that
is
Gouernour
of
a
large
and
ample
kingdome
,
doth
not
onely
rule
himselfe
,
but
hath
also
vnder
him
Counsellors
,
and
Magistrates
for
the
same
purpose
.
These
are
meanes
of
gouerning
which
Princes
must
needes
haue
,
because
one
cannot
see
all
abuses
,
heare
all
causes
,
punish
all
offences
:
but
with
God
,
whose
wisedome
and
power
is
infinite
,
from
whom
nothing
is
hid
,
and
vnto
whom
,
to
will
and
performe
are
both
alike
,
there
is
no
such
inabilitie
,
no
such
necessitie
.
And
therefore
to
shew
his
might
&
power
,
he
will
sometimes
worke
without
the
vse
of
second
meanes
.
Instances
are
plentifull
.
By
whom
did
God
create
Adam
&
Eue
?
Genes.
1.27
.
by
whose
ministerie
did
he
giue
them
a
law
,
Genes.
3.8
.
whose
voyce
did
he
vse
in
reproouing
their
disobedience
,
who
called
Abraham
forth
of
his
natiue
country
,
Genes.
12.
&
brought
him
into
Canaan
?
By
whom
doth
God
sanctifie
,
Ephes.
2.22
.
and
regenerate
the
elect
;
is
it
not
by
his
holy
Spirit
,
which
is
one
with
himselfe
?
Exod.
34.
Who
stepped
betweene
God
and
the
Iewes
,
to
put
the
vaile
of
ignorance
before
their
eyes
?
and
to
pluck
it
from
the
eyes
of
the
Apostles
?
2.
Cor.
3.
By
what
secondarie
meanes
was
that
blessed
conception
in
the
wombe
of
the
Virgin
Mary
?
Matth.
1.23
.
Surely
these
were
effected
by
God
without
the
vse
of
second
causes
.
Neither
is
this
true
in
the
things
of
a
better
life
only
,
but
also
in
things
concerning
this
life
.
Genes.
1.2
.
After
the
Lord
had
created
the
Seas
,
Moses
saith
that
the
Spirit
of
the
Lord
did
moue
vpon
them
,
not
only
making
them
goodly
in
proportion
,
but
also
blessing
and
maintaining
them
.
By
what
second
meanes
did
God
maintaine
Noah
,
his
familie
,
Genes.
7.23
.
and
other
his
creatures
so
long
in
the
Arke
together
?
Where
were
the
birds
that
hatched
the
Quailes
in
the
euening
,
and
the
ground
that
yeelded
Manna
in
the
morning
for
Gods
people
?
Exod.
16.13
.
Deut.
29.5
.
What
second
meanes
were
there
of
preseruing
the
childrens
shooes
from
corruption
in
the
wildernesse
?
who
kept
Elias
,
1.
King
.
19.8
.
who
preserued
Moses
in
the
Mount
fortie
daies
together
?
Exod.
2.18
.
Surely
all
these
and
sundrie
other
are
effected
by
Gods
immediate
power
.
And
therefore
this
is
an
euident
truth
,
that
God
doth
somtimes
worke
without
the
vse
of
second
causes
.
Touching
the
second
maner
of
Gods
gouerning
,
namely
,
2.
Contrarie
to
the
nature
of
second
causes
.
sometimes
against
and
contrarie
to
the
nature
of
subordinate
meanes
:
sundrie
instances
may
be
giuen
forth
of
Gods
word
.
The
red
Sea
,
Exod.
10.19
.
contrarie
to
nature
,
Ios.
3.1
.
at
Gods
commandement
stood
on
heapes
,
and
Iorden
against
his
course
was
diuided
in
the
middest
,
that
Gods
people
might
passe
thorow
them
.
It
is
against
the
nature
of
the
Sunne
to
haue
his
course
staid
,
and
to
be
caused
to
retire
backe
againe
.
It
is
against
the
nature
of
the
fire
in
that
God
by
his
speciall
Prouidence
preserued
Sadrach
,
Mesech
,
and
Abednego
:
for
whereas
they
being
matter
subiect
vnto
burning
were
cast
into
it
,
yet
no
part
of
them
were
consumed
.
It
is
against
the
nature
of
a
corruptible
body
bound
with
ropes
,
Ioh.
11.4.44
.
and
lying
dead
in
the
graue
to
become
sweete
againe
,
to
arise
,
to
haue
the
ropes
fall
off
,
and
to
be
as
liuely
a
bodie
as
it
was
before
.
These
with
many
other
wee
know
that
God
in
his
gouernment
hath
effected
;
whence
we
conclude
that
hee
is
not
so
tied
to
second
causes
,
as
that
when
they
faile
,
his
Prouidence
ceaseth
vnto
vs
:
for
sometimes
he
worketh
without
meanes
,
and
sometimes
contrarie
to
their
nature
,
for
the
declaration
of
his
mightie
power
,
and
wonderfull
goodnesse
.
But
it
is
to
be
obserued
,
that
when
God
worketh
either
of
these
two
waies
,
hee
vseth
an
incomprehensible
and
innisible
vertue
of
working
,
proper
to
his
Deitie
only
:
thereby
teaching
vs
not
to
put
any
confidence
in
second
meanes
,
but
euen
then
when
they
wholly
faile
,
assuredly
to
hope
for
deliuerance
from
God
,
who
at
the
very
time
of
greatest
distresse
is
alwaies
neerest
vnto
his
children
.
The
third
and
vsuall
way
of
Gods
gouerning
,
3.
Vsually
by
meanes
.
is
by
second
means
appointed
in
his
heauenly
wisedome
for
that
purpose
.
As
by
the
heate
of
the
Sunne
and
dropping
of
the
clouds
,
the
earth
to
yeeld
her
fruite
,
the
grasse
of
the
mountaines
to
nourish
the
beasts
,
man
to
bee
maintained
by
the
sweat
of
his
browes
,
to
bee
fed
by
bread
,
to
be
warmed
by
the
fire
,
to
bee
kept
from
cold
by
his
cloathes
,
by
studie
to
get
learning
,
Foolish
conclusions
from
the
immutabilitie
of
Gods
decree
,
are
here
condemned
.
by
learning
to
come
to
preferment
,
by
foresight
to
eschew
dangers
,
and
so
vsually
in
all
other
things
.
So
that
the
neglect
of
ordinarie
meanes
is
a
contempt
of
Gods
ordinance
,
and
a
sin
of
presumption
.
This
the
Lord
giueth
vs
to
vnderstand
when
hee
saith
,
Hosea
2.21
.
I
will
heare
the
heauens
,
the
heauens
shall
heare
the
earth
,
the
earth
shall
heare
the
corne
,
wine
,
and
oyle
,
and
the
corne
,
wine
,
and
oyle
,
they
shall
heare
Israel
.
And
thus
much
for
these
two
:
first
,
what
Gods
Prouidence
is
:
secondly
,
the
order
hee
vseth
in
gouerning
by
the
same
.
Now
to
the
answering
of
certaine
questions
,
which
offer
themselues
after
this
manner
.
Quest.
1
The
first
:
Why
God
doth
somtimes
worke
without
meanes
,
and
sometimes
against
means
,
that
is
,
contrarie
to
their
naturall
working
?
Ans.
By
one
godly
meditation
the
minde
is
led
vnto
another
,
and
by
a
diuine
contemplation
of
Gods
wonderfull
working
,
the
soule
is
moued
to
take
ioy
and
comfort
,
and
to
stay
it selfe
on
the
Creator
alone
.
Therefore
,
although
Gods
children
are
not
curiously
to
search
into
the
reasons
of
their
heauenly
Fathers
gouernment
,
yet
the
rules
of
godly
humilitie
being
obserued
,
we
will
enquire
somewhat
into
them
.
Reasons
of
Gods
working
,
sometimes
without
,
sometimes
against
meanes
.
The
first
whereof
may
seeme
to
be
this
:
that
wee
should
learne
and
know
that
hee
doth
not
alwaies
gouerne
by
meanes
,
because
hee
cannot
rule
without
them
,
but
that
hee
will
at
his
pleasure
manifest
his
infinite
power
ouer
his
creatures
,
and
his
exceeding
great
mercie
to
those
which
loue
and
feare
his
name
.
Secondly
,
whereas
it
is
the
nature
of
men
,
where
they
see
no
ordinarie
meanes
of
effecting
,
there
to
attribute
the
euents
vnto
chance
and
fortune
,
the
Lord
therefore
declareth
this
his
wonderfull
power
,
to
shew
himselfe
the
sole
effecter
of
all
things
.
Lastly
,
God
sheweth
this
his
power
in
gouerning
,
to
the
end
wee
should
put
no
confidence
in
second
causes
,
but
wholly
relie
vpon
his
power
and
goodnesse
,
begetting
in
vs
this
double
assurance
,
the
first
that
he
is
able
;
the
second
,
euer
readie
to
helpe
in
our
greatest
miseries
.
Quest.
2
The
second
question
is
,
why
God
doth
gouerne
the
world
vsually
by
meanes
;
whereas
he
is
able
to
gouerne
it
without
them
.
Ans.
The
answere
is
:
first
,
Reasons
of
Gods
gouerning
vsually
by
meanes
,
wheras
be
is
able
to
gouerne
without
them
.
to
shew
his
wonderfull
loue
and
goodnesse
to
his
creatures
,
in
that
by
the
vse
of
them
he
approues
of
what
he
hath
created
,
and
further
giues
this
honour
vnto
them
,
to
bee
(
if
I
may
so
say
)
coworkers
with
him
in
his
wonderfull
gouernment
.
Secondly
,
whereas
we
are
naturally
subiect
to
blindnes
,
error
and
ignorance
,
God
vseth
means
in
his
gouernment
,
to
be
as
certaine
steps
to
bring
vs
to
the
knowledge
and
acknowledgement
of
him
.
A
third
reason
is
,
to
manifest
that
he
is
the
Creator
of
all
things
:
appearing
in
this
,
in
that
hee
hath
the
commaund
and
vse
of
all
things
for
the
accomplishing
of
that
which
in
his
heauenly
wisedome
he
had
decreed
.
A
fourth
reason
is
,
to
excite
vs
to
heartie
thanksgiuing
,
If
they
prooue
otherwise
,
it
is
because
of
our
bad
vsing
them
.
in
that
all
creatures
are
meanes
of
our
good
,
and
ordained
by
God
to
bee
helpes
and
furtherances
both
of
soules
and
bodies
vnto
eternall
glorie
.
Indeede
they
often
turne
to
our
greater
condemnation
;
but
this
is
by
accident
,
in
respect
of
vs
,
not
of
the
creatures
.
Simile
.
As
wholesome
meate
in
a
good
stomacke
is
well
digested
,
but
in
a
bad
stomacke
,
and
a
diseased
bodie
,
turnes
into
cruditie
.
The
cause
is
not
in
the
meate
,
(
for
then
it
would
worke
the
like
effect
in
all
)
but
in
the
stomacke
of
the
bodie
that
is
euill
affected
.
Fiftly
,
whereas
God
vseth
all
his
creatures
as
meanes
in
his
gouernment
,
it
is
to
teach
vs
,
that
none
of
them
are
in
their
kinde
to
be
contemned
or
despised
,
because
they
are
the
creatures
of
God
,
and
instruments
of
his
glorie
.
Lastly
,
God
doth
commonlie
vse
meanes
in
his
gouernment
,
because
we
should
not
presume
of
his
power
or
Prouidence
,
either
by
neglecting
the
meanes
appointed
by
himselfe
for
the
sauing
of
our
soules
,
or
by
reiecting
the
helpes
ordained
for
the
preseruation
of
the
body
.
For
in
all
things
we
must
haue
respect
vnto
Gods
will
reuealed
in
his
word
,
and
not
vnto
his
secret
wil
,
wherof
wee
are
ignorant
.
Now
the
reuealed
will
of
God
,
teaching
by
his
owne
ordinance
,
at
first
in
the
person
of
Adam
,
Gen.
3.
as
also
euer
since
both
by
precept
and
practise
,
that
wee
must
vse
the
meanes
appointed
,
1.
Tim.
4.
Not
the
want
,
but
the
contempt
of
meanes
doth
abridge
vs
of
helpe
from
God
.
being
sanctified
vnto
vs
by
his
word
and
prayer
,
wee
shall
not
only
tempt
God
in
the
neglect
of
them
,
but
also
become
vnnaturall
vnto
our selues
,
in
that
we
regard
not
the
meanes
whereby
our
safetie
is
procured
.
Lest
therefore
we
should
be
guiltie
of
the
one
,
or
faultie
in
the
other
,
it
hath
pleased
God
for
our
example
commonly
to
vse
them
,
who
otherwise
(
because
his
power
is
infinite
)
could
as
easily
gouerne
without
them
.
Quest.
3
The
3.
question
is
,
what
these
meanes
are
which
God
vseth
in
his
gouernment
?
Ans.
As
Gods
power
is
infinite
,
and
his
creatures
not
to
bee
numbred
,
so
(
because
GOD
rules
by
all
)
the
meanes
are
not
to
bee
counted
.
They
may
bee
reduced
into
two
sorts
,
heauenly
,
or
earthly
:
concerning
this
life
,
or
concerning
a
better
:
yet
none
can
(
in
very
deede
)
be
so
properlie
said
to
concerne
this
life
,
as
that
they
doe
not
after
a
certaine
maner
concerne
a
better
also
.
But
I
will
onely
recite
a
few
,
and
those
especially
which
concerne
Gods
children
.
As
the
Law
,
the
Gospell
,
the
Administration
of
Sacraments
,
the
ministerie
of
men
,
prosperitie
,
aduersitie
,
good
Angels
,
and
the
heauenly
hoast
,
as
the
Sunne
,
the
Moone
,
the
starres
and
such
like
.
The
Law
to
be
a
schoolemaster
to
leade
vs
to
Christ
.
The
Gospell
to
worke
a
liuely
faith
,
and
true
repentance
.
The
Sacraments
to
strengthen
our
faith
,
that
we
should
not
backslide
.
The
ministrie
of
men
,
because
man
by
man
may
be
mooued
,
but
the
voyce
of
God
is
terrible
,
and
who
may
abide
it
?
Prosperitie
,
that
feeling
how
gratious
the
Lord
is
,
we
may
be
allured
to
serue
him
who
otherwise
being
alwaies
fed
with
the
bread
of
affliction
,
would
easily
thinke
that
God
had
forgotten
to
bee
gratious
.
Aduersitie
,
that
we
should
not
(
being
fed
vnto
the
full
)
forget
God
and
our selues
also
,
but
tasting
now
and
then
on
the
cup
of
affliction
,
may
see
our
owne
miserie
,
seeke
his
mercie
,
feele
his
loue
,
and
learne
to
keepe
his
statutes
.
Therefore
sometimes
God
wil
let
loose
Satan
to
trie
thy
faith
:
sometimes
set
vp
a
tyrant
to
prooue
thy
patience
:
sometimes
depriue
thee
of
his
word
in
natiue
countrie
,
to
see
whether
thy
loue
vnto
it
bee
so
great
,
as
that
thou
wilt
sell
lands
and
liuing
,
to
buy
it
in
another
.
Yet
all
these
are
meanes
of
thy
good
,
according
to
that
of
Paul
,
Rom.
8.28
.
Wee
know
that
all
things
worke
together
for
the
best
vnto
them
that
loue
God
:
euen
vnto
them
that
are
called
of
his
purpose
.
Other
meanes
wherby
God
exerciseth
his
wonderfull
gouernment
,
(
and
those
especiall
)
are
his
heauenly
Angels
.
By
these
(
as
the
ouerthrow
of
Saneherib
doth
testifie
)
armies
are
discomfited
,
2
King
.
19.35
Exod.
14.19
.
hoasts
deliuered
kingdomes
preserued
,
Prouinces
defended
,
cities
enuironed
,
as
Gods
word
at
large
doth
manifest
vnto
vs
.
But
their
especiall
charge
is
to
attend
Gods
children
,
Luk.
2.10
.
Matth.
18.10
.
Act.
12.15
.
Matth.
4.11
.
Luk.
22.43
.
as
Zacharie
and
the
Author
to
the
Hebrewes
plainely
declareth
:
Heb.
1.14
.
They
are
all
ministring
Spirits
,
sent
forth
to
minister
for
their
sakes
,
who
are
heires
vnto
saluation
.
The
fathers
of
the
Church
haue
not
onely
acknowledged
this
truth
,
Gods
mercie
in
bestowing
a
double
benefit
:
1.
honour
:
2.
a
speciall
meanes
of
deliuerance
.
but
the
Philosophers
also
,
and
especially
the
Platonists
.
Vnicuique
homini
simul
ac
natus
est
,
adest
suus
Angelus
inquit
Menander
:
Menander
saith
,
Quest.
4
that
euery
man
as
soone
as
he
is
borne
,
hath
his
Angell
appointed
to
attend
vpon
him
.
the
same
affirmes
Seneca
Epist.
3.
To
these
may
be
added
the
heauenly
hoast
,
with
all
things
in
the
world
contained
.
For
as
Gods
power
is
infinite
,
and
his
works
innumerable
,
so
the
meanes
by
which
he
doth
effect
and
gouerne
all
things
,
are
not
to
be
numbred
.
Quest.
4
Whether
doe
the
Angels
and
other
superior
bodies
,
worke
(
by
an
instinct
giuen
them
from
God
)
vpon
such
things
as
are
inferiour
or
not
?
Ans.
It
is
certaine
that
they
haue
a
vertue
and
power
of
working
vpon
them
,
not
only
in
causing
their
motion
,
As
the
ebbing
and
flowing
of
the
sea
,
is
ruled
by
the
Moone
.
(
which
is
most
apparant
)
but
also
by
the
concurrences
and
diuers
operations
of
the
heauens
;
the
Sunne
,
the
Moone
and
such
like
,
they
cause
sundrie
qualities
:
as
by
that
of
Hos.
chap.
2.
vers.
21.
doth
easily
appeare
.
Augustine
saith
,
De
Trin.
lib.
3.
Witnesse
.
1.
The
diuers
seasons
.
2.
The
increase
and
decrease
of
marrow
,
blood
,
&c.
3.
The
ebbing
and
flowing
of
the
sea
.
4.
The
effects
of
the
Sunne
vpon
plants
.
that
the
weaker
and
inferiour
bodies
,
are
gouerned
(
after
a
certaine
manner
)
by
those
which
are
stronger
and
superiour
.
Dionisius
affirmeth
,
that
the
sunbeames
haue
a
great
working
in
the
generation
of
things
visible
.
According
to
that
old
saying
:
Sol
&
homo
generant
hominem
,
the
Sun
&
a
man
do
beget
another
man
.
Yet
these
cannot
properly
be
said
,
to
worke
of
their
own
power
and
vertue
,
but
God
in
and
by
them
.
Quest.
5
Whether
are
mens
actions
gouerned
by
heauenly
and
superiour
bodies
or
not
?
Ans.
Mans
actions
being
considered
in
generall
,
that
is
,
as
he
is
a
liuing
creature
,
and
no
farther
than
as
they
are
actions
pertaining
to
the
facultie
of
a
vegetiue
and
sensitiue
soule
,
are
in
like
manner
subiect
to
the
working
of
spirituall
and
heauenly
substances
,
as
other
earthly
and
inferiour
bodies
are
,
Tamen
hae
potius
sunt
vegetatiuae
facultates
quam
humanae
,
yet
these
actions
(
saith
Zanchius
)
may
more
properly
bee
said
to
bee
the
actions
of
a
liuing
creature
hauing
no
reason
,
then
of
a
man
that
hath
life
and
reason
.
From
the
heat
of
the
Sunne
commeth
the
inflamation
of
blood
;
by
the
mouing
and
shining
of
the
Moone
,
the
abundance
of
fleame
,
&
so
in
other
things
.
But
for
those
which
are
proper
vnto
man
,
of
which
sort
are
his
vnderstanding
,
and
his
wil
,
we
must
thus
conceiue
of
them
:
Angels
do
enlighten
the
minds
of
men
,
for
they
are
Gods
messengers
,
and
haue
the
office
of
reuealing
the
wil
of
God
vnto
vs
.
Angels
enlighten
the
minds
,
mooue
to
deliberation
,
but
encline
not
the
willes
.
But
as
touching
the
will
which
followes
the
examination
of
the
vnderstanding
,
they
cannot
be
said
properly
to
moue
it
,
but
by
accident
.
Indeede
they
moue
somewhat
vnto
deliberation
,
but
that
our
willes
should
be
enclined
to
chuse
any
thing
,
this
proceedeth
immediatly
from
God
.
And
therefore
Salomon
saith
,
that
the
heart
of
man
is
in
the
Lords
hand
,
and
as
he
pleaseth
,
he
will
incline
the
same
.
To
this
agreeth
Augustine
and
sundrie
other
.
Wherfore
I
take
it
a
certain
truth
,
De
Ciuit.
Tom.
5.
lib.
5.
and
in
his
booke
,
De
Gen.
ad
literam
:
about
the
end
of
it
.
that
mens
actions
generally
considered
,
as
they
are
the
actions
of
a
liuing
creature
,
are
in
some
measure
disposed
and
wrought
vpon
by
the
heauenly
Angels
,
and
celestiall
bodies
:
but
yet
so
,
as
that
their
gouernment
is
wholly
at
Gods
wil.
Also
,
that
those
Actions
which
concerne
the
vnderstanding
,
The
error
of
Priscillianus
.
that
mans
actions
are
gouerned
by
the
Starres
,
is
very
foolish
.
Aug.
de
haeres
.
are
in
some
measure
ordered
by
the
Angels
:
but
the
Actions
of
the
will
,
are
wholly
moued
and
gouerned
by
God
:
not
by
compelling
the
will
,
but
only
by
mouing
it
forward
,
as
best
seemeth
good
to
his
heauenly
wisdome
:
which
mouing
,
is
not
an
enforcing
,
but
a
gentle
inclining
.
And
therefore
Augustine
saith
,
that
when
God
doth
moue
the
wils
of
men
,
hee
doth
but
onely
incline
them
from
an
vnwillingnesse
,
to
obey
him
,
vnto
a
willingnesse
to
doe
that
which
doth
please
him
.
Whence
is
confuted
the
vaine
opinions
of
the
Astrologians
,
with
the
fond
dreames
of
destinie
Setters
,
concerning
the
vertue
of
Starres
,
and
the
force
of
the
heauens
ouer
the
willes
and
the
minds
of
men
.
And
thus
much
shall
suffice
for
the
shewing
what
Gods
Prouidence
is
,
and
the
order
which
hee
vseth
in
gouerning
by
the
same
.
THE
THIRD
PART
,
wherein
is
especially
contained
,
Whether
Gods
Prouidence
is
immutable
or
not
;
and
if
it
be
,
whether
it
imposeth
a
necessitie
vpon
all
things
gouerned
by
it
.
That
Gods
Prouidence
is
immutable
.
THe
greatest
difference
between
God
and
his
creatures
,
First
,
that
Gods
Prouidence
is
immutable
.
consisteth
in
this
,
Ipse
quòd
immutabilis
est
,
nos
quòd
mutabiles
sumus
,
In
that
he
is
immutable
,
but
we
subiect
to
alteration
&
changing
.
The
one
proper
to
the
Creator
,
because
he
is
God
,
(
for
to
be
God
and
immutable
,
are
both
one
)
the
other
peculiar
vnto
vs
,
in
that
wee
are
creatures
.
If
any
thing
should
bee
left
vndone
,
or
done
otherwise
,
then
God
in
his
infinite
wisdome
at
first
determined
,
then
must
it
needs
bee
either
for
want
of
wisdome
,
(
for
why
should
it
be
altered
,
but
vpon
better
consideration
?
)
or
else
for
want
of
power
to
bring
it
so
to
passe
,
as
he
had
before
decreed
,
for
(
God
still
holding
his
determination
,
)
how
could
it
bee
otherwise
hindered
?
Now
it
is
the
greatest
iniurie
,
either
to
suspect
God
of
inconsideration
,
who
is
wisdome
it selfe
,
or
of
inabilitie
to
performe
,
to
whom
to
will
and
to
doe
,
are
both
one
.
What
other
thing
is
Prouidence
in
God
,
then
an
euerlasting
decree
of
bringing
all
things
so
to
passe
,
as
before
he
had
determined
?
Therefore
since
this
Prouidence
in
God
is
euerlastingly
the
same
,
that
is
,
immutable
,
as
God
himselfe
is
immutable
,
it
must
needs
follow
,
that
Gods
actuall
Prouidence
,
which
is
the
execution
of
his
Prouidence
within
himselfe
,
is
also
immutable
and
vnchangeable
in
all
things
,
Malach.
3.6
.
Malac.
3.6
.
I
the
Lord
am
not
changed
:
that
is
,
neither
in
regard
of
my
essence
,
which
is
immutable
,
neither
in
respect
of
the
execution
of
my
decree
,
which
at
no
time
is
altered
,
Isai
.
14.
The
Lord
hath
decreed
,
and
who
can
alter
it
?
The
Lords
hand
is
stretched
forth
,
and
who
can
turne
it
backe
?
In
the
former
the
Prophet
hath
relation
to
the
decree
of
God
within
himselfe
:
In
the
latter
,
to
the
execution
of
the
same
,
Isai
.
40.
My
counsell
shall
stand
,
Isai
.
40.
Iames
1.17
.
and
my
will
shall
be
done
.
Iam.
1.17
.
Euery
good
giuing
,
and
euery
perfect
gift
,
is
from
aboue
,
and
commeth
downe
from
the
Father
of
lights
,
in
whom
is
no
variablenesse
,
nor
shadow
of
turning
.
Where
it
is
plainely
taught
,
that
although
there
is
alteration
in
Gods
creatures
,
yet
that
with
God
himselfe
is
no
such
thing
,
Prou.
19.21
.
Prou.
19.21
.
Many
deuises
are
in
mans
heart
,
but
the
counsell
of
the
Lord
shall
stand
.
In
which
words
there
is
an
opposition
betweene
mans
purposes
,
and
Gods
decree
:
God
teacheth
vs
,
that
ours
are
many
and
diuers
.
In
one
and
the
same
thing
,
our
minds
are
diuersly
affected
,
with
sundry
doubtings
troubled
:
sometimes
we
wil
haue
it
done
,
sometimes
not
done
.
If
it
be
not
done
,
the
not
doing
it
,
often
discontenteth
vs
:
If
it
be
done
,
the
maner
of
effecting
it
,
commonly
disliketh
vs
.
Then
in
doing
,
wee
doe
not
,
namelie
,
please
our selues
:
Thus
in
not
doing
,
we
doe
,
namely
,
displease
our selues
.
Our
seeking
to
please
shewes
our
desires
,
but
our
not
being
pleased
,
declares
they
are
variable
.
But
Gods
decrees
are
alwaies
one
.
What
he
hath
determined
,
that
he
will
haue
done
.
As
he
hath
determined
,
so
it
shall
be
done
:
and
when
hee
pleaseth
to
haue
it
done
,
euen
then
it
is
effected
.
Before
it
was
done
,
the
not
being
done
did
not
displease
him
:
now
it
is
done
,
the
being
done
doth
no
whit
dislike
him
:
so
that
the
not
doing
,
doth
not
displease
him
,
nor
the
manner
of
doing
,
at
anie
time
dislike
him
.
And
thus
Gods
pleasing
of
himselfe
at
all
times
,
admits
of
no
discontent
at
any
time
:
his
discontent
in
nothing
,
shewes
his
immutabilitie
in
all
things
.
And
therefore
a
certaine
truth
,
that
Gods
Prouidence
is
alwaies
immutable
.
Obiect
.
But
it
may
be
obiected
,
that
the
Lord
said
vnto
Hezekias
,
Isai
.
38.
Thou
shalt
die
,
and
not
liue
:
and
yet
Hezechias
liued
fifteene
yeeresafter
.
Also
that
Nineueh
should
be
destroyed
within
forty
daies
:
Ionah
3.14
.
and
yet
their
destruction
followed
not
within
the
time
prefixed
.
We
must
alwaies
vnderstand
,
Solution
.
the
denouncing
of
Gods
iudgements
against
sinners
,
not
to
bee
absolute
,
but
with
this
condition
,
vnlesse
we
repent
:
for
God
willeth
both
alike
:
that
is
,
if
wee
turne
vnto
him
,
his
iudgements
shal
not
befall
vs
;
if
wee
persist
in
our
wickednesse
,
they
shall
certainely
bee
accomplished
.
But
admit
that
of
Isaiah
against
Hezechiah
,
Isai
.
38.
Ionah
3.14
.
and
this
of
Ionah
against
Nineueh
,
are
to
be
vnderstood
without
condition
,
can
it
therefore
bee
inferred
that
Gods
decree
,
and
by
consequence
his
Prouidence
,
is
mutable
and
subiect
to
changing
?
Surely
no
:
for
there
is
a
difference
betweene
his
decrees
,
and
his
threatnings
.
The
decree
of
God
,
and
his
heauenly
will
,
not
depending
vpon
second
causes
,
but
vpon
his
infinite
wisdom
,
foreknowledge
,
and
counsell
,
must
needes
bee
immutable
.
But
his
threatnings
which
are
euer
denounced
vpon
the
consideration
of
second
causes
,
namely
our
sinnes
,
are
according
to
their
increase
or
decrease
,
As
well
mercie
,
if
we
repent
,
as
iudgements
if
we
do
not
.
altered
and
changed
,
for
God
willing
the
one
,
willeth
the
other
also
.
More
plainely
thus
:
God
doth
sometimes
denounce
his
iudgements
against
sinners
,
according
as
their
dangerous
estate
doth
require
,
and
not
that
he
hath
so
decreed
them
in
his
euerlasting
counsell
,
and
from
thence
so
willed
them
;
but
because
second
causes
,
namely
,
our
sinnes
,
doe
crie
for
vengeance
against
vs
;
the
which
God
willeth
shall
befall
vs
,
if
wee
persist
in
our
sinnes
,
but
if
by
the
worke
of
his
spirit
wee
forsake
our
wickednes
,
Gods
wil
is
,
his
iudgements
shall
be
turned
to
mercie
.
So
then
his
will
is
not
altered
,
though
his
iudgements
are
not
executed
:
because
with
his
Threatnings
doth
euermore
goe
the
condition
of
repenting
,
alwaies
vnderstood
,
though
not
euer
expressed
.
It
is
true
,
(
the
grieuousnesse
of
Hezechiah
his
disease
being
considered
,
and
secondly
,
that
he
was
not
likely
to
be
cured
by
the
helpe
of
man
)
that
he
could
by
no
ordinarie
meanes
liue
long
:
vpon
which
(
the
Lord
purposing
to
shew
his
mercie
and
power
)
the
Prophet
might
say
vnto
him
:
Thou
shalt
die
and
not
liue
.
And
yet
for
the
declaration
of
Gods
glorie
it
came
to
passe
that
his
life
was
prolonged
.
So
likewise
,
if
wee
consider
the
grieuous
sinnes
of
the
Nineuites
,
crying
for
the
full
viall
of
Gods
wrath
to
be
powred
downe
vpon
them
,
it
must
needs
bee
,
that
the
destruction
of
their
citie
was
euen
at
the
doores
:
but
God
who
is
rich
in
mercie
,
and
faithfull
in
all
his
promises
,
did
vpon
their
true
repentance
,
keepe
backe
his
iudgements
,
and
saued
their
citie
from
subuersion
:
a
worke
not
mutable
,
but
agreeing
with
his
mercie
and
iustice
.
Obiect
.
God
would
at
first
that
legall
ceremonies
should
bee
kept
,
but
afterward
it
was
his
will
that
they
should
be
abolished
,
and
therefore
his
will
is
mutable
.
The
argument
doth
not
hold
,
Solution
.
when
it
is
drawne
from
the
changes
of
things
,
to
the
change
of
the
causes
of
those
things
working
by
free
will
,
(
as
God
euer
doth
)
much
lesse
can
it
bee
a
good
reason
to
prooue
that
his
will
is
mutable
:
for
it
was
Gods
will
,
that
ceremonies
should
be
kept
at
one
time
,
and
abolished
at
another
;
kept
before
Christs
comming
,
abolished
after
.
In
this
therfore
is
Gods
will
one
and
the
same
.
Jn
an
Epistle
to
Marcellus
.
Augustine
maketh
this
plaine
by
an
example
after
this
manner
.
Simile
.
The
husbandmans
workes
(
saith
he
)
are
diuers
:
At
one
time
he
soweth
,
at
another
time
moweth
,
at
another
he
ploweth
his
ground
,
at
another
carieth
forth
his
compasse
;
is
therefore
his
Art
changed
,
or
his
mind
altered
?
surelie
no.
Therfore
to
reason
from
the
change
of
the
effect
,
to
the
change
of
the
cause
,
is
no
argument
to
make
a
man
doubt
of
the
immutabilitie
of
Gods
Prouidence
.
Quest.
Hence
it
may
be
demanded
in
the
second
place
,
whether
Gods
Prouidence
being
immutable
,
doth
impose
a
necessitie
vpon
all
things
,
or
not
?
that
is
,
whether
it
graunts
a
liberty
of
being
,
or
not
being
,
of
falling
out
,
or
not
falling
out
,
according
to
the
wil
of
him
which
worketh
,
and
the
nature
of
the
thing
hee
worketh
by
.
If
the
one
be
graunted
,
then
shall
the
Stoicks
destinie
seeme
to
be
established
:
If
the
other
admitted
,
then
shall
wee
seeme
to
imagine
such
a
decree
in
God
as
is
oppositely
contrary
to
his
word
.
For
that
there
should
be
heresies
,
that
there
should
bee
offences
,
that
Christ
should
be
betraied
by
Iudas
,
condemned
by
Herod
,
crucified
by
the
Scribes
and
Pharisies
,
together
with
all
other
things
which
befell
him
in
his
course
of
finishing
our
redemption
,
although
to
men
,
they
were
contingent
,
such
as
might
fall
out
,
or
not
fal
out
;
yet
with
God
they
were
simplie
necessarie
,
such
as
could
not
but
so
come
to
passe
.
Therfore
the
question
is
thus
answered
.
Ans.
The
Prouidence
of
God
being
the
first
immutable
cause
of
all
things
,
doth
impose
such
a
necessity
vpon
all
second
causes
,
that
their
effects
cannot
be
hindred
,
their
manner
of
working
altred
,
nor
their
time
of
comming
to
passe
any
whit
deferred
:
yet
because
Gods
Prouidence
doth
not
take
away
the
nature
of
second
causes
,
(
of
the
which
,
some
are
ordained
to
worke
certaine
effects
,
Gods
Prouidence
doth
impose
a
necessitie
vpon
al
things
.
others
appointed
to
no
such
certaine
ends
)
but
doth
continually
preserue
them
,
hence
it
is
euident
,
that
in
respect
of
the
first
cause
,
namelie
,
God
,
(
beholding
all
things
clearely
,
and
gouerning
certainely
,
)
all
things
fall
out
by
an
immutable
necessitie
,
not
possible
to
bee
preuented
.
But
in
respect
of
the
nature
of
second
causes
,
working
not
by
compulsion
,
but
according
to
their
owne
nature
,
some
things
may
be
said
to
fall
out
necessarily
,
One
and
the
same
thing
,
may
be
said
to
fal
out
necessarily
,
and
contingently
.
others
contingently
,
hauing
a
libertie
of
falling
out
,
or
not
falling
out
,
yet
so
,
as
that
the
Lord
doth
continually
guide
and
dispose
them
from
their
first
beginning
,
to
their
last
end
,
as
best
may
be
for
the
manifestation
of
his
glorie
,
for
which
they
were
ordained
.
For
the
vnderstanding
of
this
aright
,
What
is
meant
by
necessarie
.
we
must
know
what
is
meant
by
necessarie
,
and
what
by
contingent
.
That
is
said
to
bee
necessarie
,
which
can
consist
no
otherwise
then
it
doth
consist
,
and
which
can
worke
no
otherwise
then
it
doth
worke
.
As
a
man
to
be
endued
with
reason
,
the
Sunne
to
shine
and
such
like
.
From
whence
this
conclusion
followes
:
Euerie
thing
that
is
,
as
long
as
it
is
,
hath
his
being
necessarily
:
because
it
cannot
but
be
,
as
long
as
it
hath
a
being
.
Now
because
all
things
to
come
,
are
present
with
God
,
all
one
with
him
,
as
if
they
were
already
effected
,
therefore
with
God
all
things
fall
out
necessarily
,
so
as
that
they
can
neither
be
hindred
nor
altered
:
whence
it
is
,
that
a
cause
cannot
but
worke
that
which
it
doth
worke
,
and
therefore
,
that
it
worketh
necessarily
:
as
it
cannot
be
but
the
Sunne
as
long
as
it
is
the
Sunne
,
must
needes
shine
:
and
therefore
that
his
shining
is
a
necessarie
worke
which
must
needes
be
performed
.
Now
Necessarie
,
and
Contingent
,
being
directly
contrarie
,
since
we
perceiue
what
is
the
one
,
we
may
easily
conceiue
what
is
the
other
.
We
call
that
thing
contingent
,
What
is
meant
by
contingent
.
which
before
it
had
any
being
,
may
be
said
to
be
hereafter
done
,
or
not
to
be
done
,
to
haue
his
being
,
or
not
to
haue
his
being
:
I
say
before
it
was
done
,
because
being
done
,
it
is
now
no
more
contingent
,
but
necessarie
:
according
to
that
old
saying
,
Omne
quod
est
,
dum
est
,
necessariò
est
:
Euery
thing
that
is
as
long
as
it
is
,
hath
his
being
necessarily
.
For
it
is
impossible
,
that
that
which
is
alreadie
done
,
should
not
be
done
,
or
that
now
hauing
a
being
,
it
should
haue
no
being
.
But
before
it
was
done
,
it
might
haue
bin
said
to
be
contingent
.
An
effect
may
may
be
said
to
be
contingent
in
two
respects
.
So
that
the
effect
of
a
cause
may
be
said
to
bee
contingent
,
when
it
is
in
the
power
of
the
cause
to
worke
that
effect
,
or
not
to
worke
it
.
Secondly
,
when
(
the
natures
of
the
causes
simply
considered
)
their
effects
may
be
said
to
fall
out
,
or
not
to
fall
out
.
Quest.
But
it
may
be
demanded
,
whence
it
doth
arise
that
effects
are
necessarie
:
and
whence
that
they
are
contingent
?
Ans.
Touching
the
first
:
The
necessitie
of
things
proceedeth
either
from
internall
causes
,
Whence
the
necessitie
of
things
ariseth
.
that
is
,
from
the
natures
of
things
,
or
else
from
an
externall
cause
,
(
impossible
to
be
eschewed
)
or
else
from
both
of
these
ioyntly
together
.
A
necessitie
ariseth
from
internall
causes
after
this
manner
:
1.
A
rebus
interuis
.
The
Sunne
is
said
to
shine
necessarily
,
because
it
is
of
such
a
nature
that
it
cannot
but
shine
:
for
it
is
ordained
by
God
to
shine
naturally
.
The
fire
burneth
necessarily
;
because
God
hath
giuen
it
such
a
nature
that
it
must
needes
burne
.
Euery
creature
must
needes
bee
dissolued
,
because
their
natures
consist
of
corruptible
contraries
,
and
therefore
they
cannot
alwaies
liue
.
Now
this
necessitie
ariseth
from
inward
causes
,
whether
it
be
from
the
forme
,
(
as
in
the
Sunne
and
the
fire
)
or
from
that
whereof
they
consist
,
as
in
euery
liuing
creature
.
So
a
man
not
regenerate
doth
necessarily
sinne
:
but
this
necessitie
doth
not
arise
so
much
from
any
externall
cause
,
as
from
his
inward
naturall
corruption
moouing
thereunto
.
Secondly
,
2.
A
rebus
externis
.
a
necessitie
ariseth
sometimes
from
externall
causes
:
So
the
elect
are
said
to
bee
saued
necessarily
:
but
this
proceeds
not
from
any
inward
cause
arising
from
themselues
,
but
from
an
externall
cause
,
namely
God
,
of
the
exceeding
riches
of
his
grace
&
mercie
freely
electing
them
:
vpon
which
,
all
other
blessings
and
graces
bestowed
,
doe
wholly
depend
.
So
likewise
it
was
necessarie
that
Christ
should
die
at
the
age
whereat
hee
did
die
,
neither
could
he
liue
any
longer
.
Whence
ariseth
this
necessitie
?
Not
from
any
inward
cause
in
Christs
nature
:
for
in
that
respect
hee
was
likely
to
liue
long
:
but
hence
it
was
(
as
Peter
teacheth
)
because
God
of
his
determinate
counsel
and
foreknowledge
had
deliuered
him
,
Act.
2.23
.
and
therefore
appointed
the
time
of
his
death
,
and
speciall
maner
of
the
same
.
Of
his
time
,
Christ
saith
on
this
wise
:
My
houre
is
not
yet
come
:
teaching
vs
that
there
was
a
certaine
terme
which
could
not
bee
exceeded
.
Of
the
manner
he
also
saith
:
Behold
,
we
go
to
Ierusalem
,
and
the
Sonne
of
man
shall
be
crucified
.
Thus
the
necessitie
of
things
doth
arise
sometimes
from
causes
externall
.
Thirdly
,
3.
A
causis
internis
,
&
externis
coniunctim
consideratis
.
this
necessitie
doth
arise
,
partly
from
internall
causes
,
and
partly
from
externall
ioyntly
considered
.
As
in
the
Sunne
and
the
fire
(
with
infinite
other
)
though
the
shining
of
the
one
and
heate
of
the
other
are
from
internal
causes
,
namely
,
their
natures
:
yet
both
these
effects
come
to
passe
by
Gods
decree
,
and
actuall
power
of
continuall
working
,
which
are
externall
.
And
so
in
all
other
things
in
particular
.
But
for
the
vnderstanding
of
these
things
aright
,
Causes
are
either
definit
,
or
indefinite
.
wee
must
know
that
causes
are
either
definite
,
or
indefinite
:
and
what
is
meant
by
either
of
them
.
Definite
causes
,
Causes
definite
are
causes
ordained
by
God
to
worke
certaine
effects
necessarily
.
In
this
sense
the
Sunne
is
ordained
to
giue
light
,
not
so
much
by
nature
,
(
as
Philosophers
say
)
but
by
the
will
of
God
(
as
Diuines
say
)
.
Causes
indefinite
.
Causes
indefinit
are
such
as
are
not
ordained
to
worke
certaine
effects
,
but
haue
it
naturally
in
their
power
,
either
to
worke
or
not
to
worke
.
As
for
example
:
It
agreeth
with
the
nature
of
man
to
write
,
yet
that
hee
should
not
write
,
doth
not
disagree
from
his
nature
.
So
that
(
after
that
skill
gotten
)
he
may
be
said
to
write
,
or
not
to
write
naturally
.
Whence
it
is
that
the
Sunne
and
the
Moone
(
with
such
like
)
are
called
necessarie
causes
of
their
effects
:
but
liuing
creatures
(
with
others
seruing
to
their
vse
)
are
not
necessarie
,
but
contingent
.
But
yet
wee
must
vnderstand
,
that
causes
are
thus
distinguished
in
regard
of
their
natures
and
vertue
of
working
,
giuen
them
by
God
in
their
creation
:
for
if
wee
respect
Gods
euerlasting
decree
,
and
his
diuine
gouernment
of
euerie
thing
in
particular
,
then
all
causes
are
ordained
to
their
certaine
effects
,
and
euery
thing
appointed
to
his
certaine
end
.
Iudas
was
not
of
his
owne
nature
ordained
to
betray
Christ
:
for
as
he
was
naturally
man
,
it
lay
in
his
power
to
doe
it
,
or
not
to
doe
it
.
But
if
you
respect
Gods
eternall
will
and
counsell
,
then
is
hee
truly
said
to
be
a
cause
ordained
for
that
purpose
.
And
therefore
that
which
Iudas
did
vnto
Christ
,
was
foretold
long
before
by
the
Prophets
of
the
Almightie
:
as
Peter
(
in
the
Acts
)
plainly
teacheth
.
Cyrus
(
in
his
owne
nature
considered
)
was
not
a
definite
cause
of
deliuering
the
Iewes
:
yet
if
you
respect
Gods
eternall
decree
,
hee
was
ordained
(
as
Isaiah
saith
)
for
that
excellent
end
.
Therefore
in
regard
of
Gods
decree
Cyrus
deliuered
the
Iewes
necessarily
,
and
Iudas
betraied
his
master
necessarily
:
yet
neither
by
compulsion
,
but
willingly
and
freely
.
For
it
is
as
hard
for
the
will
to
bee
forced
,
as
it
is
impossible
that
it
should
will
contraries
at
one
and
the
same
time
.
One
and
the
same
effect
may
be
said
to
be
both
contingent
and
necessarie
.
Hence
it
is
euident
,
that
one
and
the
same
effect
may
bee
both
contingent
and
necessarie
.
Contingent
,
in
respect
of
the
nature
and
inward
causes
:
Why
effects
are
called
necessarie
.
necessarie
,
in
regrad
of
Gods
immutable
decree
,
and
Diuine
Prouidence
.
Which
necessitie
is
in
two
respects
:
first
,
because
the
creature
of
it selfe
,
(
being
so
ordained
by
God
,
)
cannot
but
naturally
yeeld
such
an
effect
.
Secondly
,
because
the
chiefe
efficient
in
al
things
,
hath
determined
in
his
heauenly
counsell
,
that
so
it
shall
worke
.
An
act
not
to
be
reclaimed
.
As
for
example
:
the
Sun
doth
shine
of
a
twofold
necessitie
;
the
one
,
because
the
nature
of
it
is
such
,
that
it
cannot
but
shine
(
vnlesse
Gods
ouer-ruling
power
doth
hinder
it
,
)
the
other
,
because
it
is
Gods
wil
,
that
in
his
ordinary
course
,
it
should
giue
light
vnto
vs
.
There
was
a
twofold
necessitie
that
Christ
should
rise
from
the
dead
,
and
ascend
into
heauen
:
the
one
,
the
will
of
God
,
the
other
,
because
he
was
without
sin
,
and
therefore
could
not
be
swallowed
vp
of
the
graue
,
nor
detained
by
death
.
In
which
respects
,
(
as
Peter
saith
)
it
was
impossible
hee
should
be
ouercome
.
Adams
sinne
was
committed
freely
,
and
by
consequence
was
contingent
:
for
his
nature
was
of
that
sort
,
that
he
could
either
sin
,
or
not
sinne
,
either
will
a
thing
,
or
not
will
it
,
according
as
seemed
good
vnto
him
.
If
therefore
you
shall
meerely
respect
Adams
nature
,
then
his
sinne
was
contingent
:
but
if
Gods
eternal
counsell
,
and
immutable
will
,
then
was
his
sinne
necessarie
,
for
God
had
decreed
,
that
by
his
fall
,
(
as
thorow
a
pinching
narrow
doore
)
we
should
passe
to
receiue
a
certaine
assurance
in
,
O
foolix
culpa
,
quae
talem
&
tantum
habere
meruit
Redemptorem
.
&
through
Christ
Iesus
,
of
a
farre
more
excellent
estate
of
glorie
.
Christ
died
freely
,
Isai
.
53.
He
was
offered
,
because
it
was
his
will
to
be
offered
:
Ioh.
10.11
.
I
haue
power
to
lay
downe
my
life
:
yet
if
you
respect
Gods
decree
,
Christ
died
necessarily
,
both
concerning
the
time
,
and
manner
of
the
same
.
It
must
needs
be
that
Hierusalem
should
be
destroyed
by
the
Romanes
;
yet
not
simplie
in
regard
of
the
citie
,
or
matter
whereof
it
did
consist
,
nor
yet
from
any
necessitie
in
the
persons
of
the
Romans
,
for
they
freely
besieged
it
,
and
willingly
subuerted
it
:
and
therefore
it
may
be
said
,
the
it
lay
in
their
power
to
spare
it
.
But
if
you
respect
Gods
eternal
decree
,
them
they
were
necessary
meanes
of
the
subuersion
thereof
,
because
God
(
for
their
sinnes
)
had
so
ordained
it
,
as
himselfe
had
long
before
declared
.
Wherefore
we
conclude
,
that
although
Gods
Prouidence
doth
impose
a
necessitie
vpon
all
things
,
yet
that
it
doth
not
take
away
their
naturall
working
.
And
therefore
in
respect
of
God
,
all
things
are
done
necessarily
:
but
in
respect
of
second
Causes
,
some
necessarily
,
and
some
contingently
.
Yet
wee
must
obserue
,
that
whereas
some
causes
are
definite
,
some
indefinite
;
some
effects
necessarie
,
some
contingent
,
that
this
wholly
proceeds
from
Gods
Prouidence
:
for
he
ordained
them
such
natures
,
prescribed
them
such
an
order
,
&
appointed
their
manner
and
ends
of
working
.
Therefore
this
necessitie
doth
not
impugne
this
doctrine
of
Gods
Prouidence
,
but
rather
confirmes
the
same
.
This
may
suffice
to
proue
this
necessity
;
yet
for
confirming
thereof
,
I
will
adde
some
reasons
:
Those
things
which
God
hath
foreknowne
,
Reasons
to
proue
that
Gods
Prouidence
imposeth
a
necessitie
vpon
all
things
.
Reas.
1.
by
his
certaine
and
infallible
knowledge
,
those
things
fall
out
necessarily
.
But
all
things
are
thus
foreknowne
:
Therefore
all
things
fall
out
necessarilie
.
That
it
must
needes
bee
,
Si
praescierat
Deus
quod
non
est
,
praescientia
iam
non
est
.
Aug.
de
Praedest
.
lib.
1.15
.
that
those
things
fall
out
necessarily
,
which
God
hath
certainly
foreknowne
,
it
is
euident
,
because
otherwise
his
knowledge
should
bee
deceiued
,
which
is
impossible
.
And
that
there
is
nothing
which
he
hath
not
certainly
foreknowne
,
it
is
likewise
apparent
:
because
he
is
an
Al-seeing
God
,
to
whom
all
times
are
present
:
and
therefore
the
conclusion
is
good
.
Reas.
2
The
second
reason
:
All
things
are
in
all
respects
so
effected
,
as
God
in
his
eternall
decree
and
counsell
hath
determined
:
But
Gods
eternall
decree
and
counsell
,
(
appointing
all
things
)
are
vnchangeable
:
And
therefore
all
things
fall
out
necessarily
.
Of
the
former
part
of
this
argument
,
there
is
no
question
:
because
if
God
should
not
decree
all
things
,
he
should
not
be
most
wise
:
If
not
effect
according
to
his
decree
,
Zanchius
de
Attrib
.
Dei
.
cap.
4.
them
he
should
alter
his
determination
,
or
be
hindred
of
the
same
:
but
neither
of
these
are
possible
,
because
he
is
omnipotent
,
and
his
workes
without
repentance
.
Of
the
consequence
,
there
can
be
no
doubt
,
(
as
hath
been
prooued
at
large
)
.
And
therefore
the
conclusion
directlie
followes
.
A
third
reason
:
Where
all
things
are
excellentlie
disposed
and
ordered
,
Reas.
3
there
all
things
fall
out
necessarily
.
But
such
is
Gods
disposing
and
ordering
of
all
things
:
Therefore
all
things
fall
out
necessarilie
.
That
all
things
fall
out
necessarilie
,
where
there
is
a
perfect
gouernment
,
it
is
plaine
by
reason
,
which
teacheth
,
that
if
things
should
come
to
passe
by
chance
,
as
hauing
a
libertie
of
falling
out
,
or
of
not
falling
out
,
then
this
order
could
not
bee
preserued
,
because
(
being
not
thus
disposed
)
,
they
would
as
often
fall
out
preposterouslie
,
as
directly
.
The
consequence
is
euident
:
Psalm.
104.22
.
Thou
Lord
hast
founded
all
things
in
great
wisdome
.
Now
it
is
the
propertie
of
wisdome
,
to
gouerne
all
things
in
a
good
order
,
and
to
direct
them
to
a
certaine
ende
,
which
being
performed
by
God
,
in
which
respect
he
cannot
bee
the
author
of
confusion
,
as
Paul
teacheth
:
1.
Cor.
14.33
.
it
must
needes
be
an
euident
truth
,
That
all
things
fall
out
necessarilie
.
Reas.
4
A
fourth
reason
:
If
there
is
an
excellent
order
where
there
seemeth
greatest
disorder
,
and
an
absolute
necessitie
in
things
seeming
most
contingent
:
Then
all
things
fall
out
necessarilie
:
But
both
these
are
true
:
For
the
first
,
There
is
an
excellent
order
,
where
there
seemeth
greatest
disorder
.
view
the
historie
of
Ioseph
:
Contrarie
to
iustice
,
the
righteous
is
punished
by
the
wicked
:
contrarie
to
nature
,
the
death
of
a
brother
conspired
by
his
other
brethren
:
contrarie
both
to
the
Law
of
God
and
nature
,
children
doe
agree
to
dishonor
God
,
and
grieue
the
aged
head
and
relenting
heart
of
their
father
:
herein
are
the
rules
of
humanitie
neglected
,
the
Law
of
nature
violated
,
the
commandements
of
God
reiected
,
then
which
,
what
more
odious
to
men
,
what
more
punished
by
God
?
And
therfore
in
this
there
seemes
more
then
disorder
.
Genes.
37.
Yet
consider
the
historie
,
and
you
shall
find
an
excellent
order
in
regard
of
God
,
though
the
fact
most
vile
and
wicked
in
respect
of
Iosephs
brethren
:
First
,
God
cast
Ioseph
into
two
dreames
,
and
gaue
him
the
knowledge
of
reuealing
their
meaning
.
From
the
certaine
declaration
of
them
,
ariseth
an
hatred
in
his
brethren
towards
him
:
this
malice
begetteth
a
determination
of
killing
him
:
this
determination
is
preuented
by
an
aduice
of
casting
him
into
a
pit
:
this
purpose
of
his
perishing
in
the
pit
,
is
likewise
preuented
by
the
comming
of
the
Ismaelites
at
that
verie
instant
:
their
comming
giueth
opportunitie
of
selling
him
:
from
his
being
sold
vnto
them
,
ariseth
his
passage
into
Egypt
,
and
a
second
selling
him
to
Pharaohs
chiefe
Steward
:
Genes.
39.1
.
from
his
buying
him
,
ariseth
a
blessing
vpon
his
household
:
from
this
blessing
,
a
committing
of
all
gouernment
into
his
hand
:
from
this
Authoritie
,
an
often
recourse
into
his
mistresse
her
presence
:
from
this
recourse
,
her
beholding
him
:
from
her
wanton
gazing
on
his
beautie
,
a
wicked
lust
:
from
this
lust
,
an
impudent
petition
of
sleeping
with
him
:
from
this
petition
,
his
deniall
:
from
his
deniall
,
her
false
accusation
:
from
this
accusation
,
his
being
cast
into
prison
:
this
imprisonment
is
a
meanes
of
reuealing
his
gift
of
expounding
dreames
:
which
brings
him
to
the
Kings
presence
,
procures
his
fauour
,
and
makes
poore
Ioseph
ruler
ouer
his
whole
Kingdome
.
Now
to
the
intent
that
we
may
see
that
this
is
no
disorder
in
Gods
gouernment
,
but
that
of
his
infinit
mercie
and
compassion
vnto
his
Church
,
hee
effected
the
same
;
the
famine
being
great
and
generall
,
Genes.
41.57
.
God
did
put
it
into
Iacobs
mind
to
send
his
sonnes
into
Egypt
for
corne
:
where
all
things
being
at
Iosephs
disposing
,
Genes.
37.5
.
(
whereof
good
Iacob
and
his
sonnes
neuer
dreamed
)
according
to
Gods
purpose
reuealed
in
Iosephs
dreame
of
the
sheaues
,
they
doe
homage
vnto
him
,
Genes.
42.6
.
are
kindly
vsed
by
him
,
who
was
most
vilely
intreated
of
them
(
a
president
of
our
wicked
vsing
of
Christ
,
and
of
his
gratious
dealing
with
vs
)
and
lastly
receiue
corne
sufficient
for
their
releefe
,
with
other
preferment
at
his
hands
.
Therefore
,
though
in
regard
of
the
purposes
of
Iosephs
brethren
,
this
may
seeme
disordered
:
yet
in
regard
of
the
end
purposed
by
God
in
exceeding
mercie
,
and
directed
by
his
wonderful
wisdom
,
al
came
to
passe
excellentlie
well
:
because
God
sent
Ioseph
before
hand
into
Egypt
for
the
preseruation
of
his
Church
.
Genes.
45.5
.
And
therefore
where
things
seeme
vnto
vs
most
disordered
,
there
God
gouerneth
excellently
well
.
Touching
the
second
,
namely
,
That
there
is
a
necessitie
in
things
seeming
meere
contingent
.
that
those
things
are
necessarie
which
seeme
most
contingent
,
it
is
in
like
maner
euident
.
What
seemeth
to
haue
lesse
necessitie
of
falling
out
,
then
that
Ioseph
should
bee
sold
into
Egypt
,
and
made
chiefe
Gouernour
vnder
the
King
?
that
he
should
be
a
meanes
of
relieuing
his
kinred
,
and
through
his
fauour
to
bee
kindly
entertained
?
What
more
strange
then
that
Abrahams
seede
should
bee
there
encreased
as
the
starres
of
heauen
?
that
this
seede
of
Abraham
after
the
death
of
Pharaoh
the
first
,
should
bee
kept
in
bondage
the
terme
of
an
hundred
and
fortie
yeeres
,
yet
afterward
(
the
Egyptians
being
spoyled
)
to
returne
to
the
promised
land
,
there
to
serue
the
Lord
their
God
?
These
things
in
respect
of
vs
,
may
seeme
contingent
,
but
with
God
they
were
absolutely
necessarie
.
And
therefore
they
were
foretold
by
the
Lord
himselfe
vnto
Abraham
:
Gen.
15.14.15
.
according
to
which
prediction
they
came
to
passe
in
all
respects
.
What
seemes
more
contingent
,
then
that
Christ
should
bee
carried
into
Egypt
by
reason
of
Herods
persecution
,
that
hee
should
be
called
from
thence
by
the
mouth
of
an
Angell
,
that
hee
should
be
betraied
by
one
of
his
Disciples
,
that
hee
should
be
sold
for
thirtie
peeces
of
siluer
,
that
Peter
before
the
third
crowing
of
the
cocke
should
denie
his
Master
,
that
the
souldiers
should
cast
lots
for
his
vesture
,
that
hee
should
bee
arraigned
,
condemned
,
crucified
,
dead
,
buried
,
rise
againe
,
and
ascend
into
glorie
?
yet
all
these
were
foretold
in
Gods
word
,
and
came
to
passe
(
as
Peter
saith
)
by
the
determinate
counsell
of
God
.
Act.
2.23
.
And
therefore
were
simply
necessarie
.
Lastly
,
euen
lotterie
,
where
chance
seemes
to
haue
greatest
stroke
,
and
reason
and
aduice
least
to
preuaile
,
and
therefore
is
called
of
the
Poets
,
Blinde
lotterie
,
and
vnlooked
chance
,
euen
this
is
ruled
by
Gods
Prouidence
:
Prouerbs
16.
The
lot
is
cast
into
the
lap
,
but
the
euent
proceedes
from
the
Lord
.
Ionas
by
casting
of
lots
was
found
out
to
be
the
partie
for
whose
sake
God
sent
the
storme
vpon
the
Seas
:
which
could
not
be
done
by
chance
,
nor
yet
vndone
,
because
(
being
thereby
cast
into
the
Sea
,
swallowed
of
a
Whale
,
and
remained
in
his
bellie
three
daies
&
three
nights
,
but
afterward
cast
vpon
the
land
again
)
he
was
therein
a
figure
of
Christs
lying
in
the
earth
,
and
of
the
time
it
should
containe
him
.
In
the
election
of
a
new
Apostle
,
the
Lot
fell
vnto
Matthias
,
but
not
as
hauing
a
libertie
of
falling
vpon
the
other
,
for
it
was
to
shew
that
hee
which
knew
al
things
(
as
the
text
saith
)
had
chosen
him
.
Act.
1.24
.
Therefore
if
these
things
seeming
meere
contingent
,
fall
out
necessarilie
in
respect
of
GOD
,
though
vnto
vs
(
to
whom
future
euents
are
vnknowne
)
farre
otherwise
,
how
can
wee
denie
the
same
necessitie
in
all
other
things
,
to
which
the
like
libertie
is
not
granted
?
Further
,
it
is
to
be
obserued
,
that
although
causes
in
their
own
natures
not
definite
,
may
encline
vnto
either
part
,
(
as
the
will
to
chuse
or
refuse
)
yet
these
by
Gods
decree
,
encline
to
one
part
only
:
According
to
that
of
Salomon
;
Mans
heart
is
in
the
hand
of
the
Lord
,
as
the
riuers
of
waters
,
and
whither
he
pleaseth
hee
turneth
the
same
:
yet
so
,
as
that
which
we
doe
,
that
wee
thinke
for
that
instant
best
to
bee
done
.
But
you
must
vnderstand
me
of
things
propounded
to
our
choice
,
whereof
there
is
in
vs
a
libertie
of
chusing
or
refusing
either
.
In
which
case
,
euery
of
vs
may
say
by
experience
,
that
we
are
moued
to
incline
rather
to
the
one
,
then
to
the
other
.
Otherwise
wee
cannot
be
said
to
make
a
choice
of
any
.
Now
this
inclining
of
the
will
comes
from
God
:
Psalm.
105.
Prou.
16.1
.
&
20.24
.
hee
worketh
in
vs
both
the
will
and
the
deede
,
according
to
his
good
pleasure
,
Philipp.
2.13
.
The
Lord
,
August
.
de
Gratia
&
Arbitrio
.
Tom.
7.
cap.
21.
saith
Augustine
,
doth
incline
the
willes
of
men
whither
it
pleaseth
him
,
but
yet
so
,
as
that
he
doth
not
disturbe
their
natures
,
neither
violently
worke
vpon
them
,
but
doth
it
by
a
pleasing
inclining
and
gentle
mouing
them
forward
.
According
as
Boaethius
in
his
Topicks
,
Vid.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
vpon
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
taken
by
him
for
destinie
,
or
Prouidence
indifferently
)
very
well
noteth
.
Thus
wee
see
that
men
will
freely
,
yet
necessarily
:
freely
,
because
they
are
only
inclined
and
moued
;
neuer
forced
nor
compelled
:
necessarily
,
because
GOD
doth
moue
them
to
one
part
only
,
according
to
his
act
of
decreeing
,
which
cannot
be
altered
.
Obiect
.
If
such
things
as
are
of
their
own
natures
appointed
to
no
certaine
ends
,
but
may
fall
out
this
way
or
that
way
,
in
regard
of
themselues
,
are
so
gouerned
by
God
,
as
that
they
can
fall
out
no
otherwise
,
and
therefore
are
necessarie
;
then
we
cannot
call
this
cause
definite
,
that
indefinite
;
this
effect
necessarie
,
that
contingent
:
but
must
needs
agree
with
the
Stoicks
,
that
there
is
no
libertie
of
working
granted
vnto
them
.
Euery
thing
doth
take
his
name
from
his
owne
nature
,
Solution
.
the
matter
whereof
it
consists
,
and
the
manner
of
subsisting
;
and
not
from
the
externall
cause
of
the
same
.
Adam
was
not
called
God
from
the
externall
cause
of
his
being
,
from
whom
hee
receiued
the
breath
of
life
;
but
hee
was
called
Adam
of
the
earth
,
being
the
matter
whereof
hee
was
framed
.
Wee
doe
not
call
such
things
as
we
doe
against
Gods
law
,
good
works
,
from
the
externall
cause
,
farthest
remoued
from
their
working
,
but
wee
call
them
transgressions
of
Gods
law
,
sins
,
and
such
like
,
from
a
defect
within
our
selues
,
and
from
our
own
corrupted
natures
;
Euen
so
,
when
wee
consider
the
natures
of
causes
within
themselues
,
we
call
some
definite
,
some
indefinite
,
some
effects
necessarie
,
some
contingent
.
Yea
in
this
sense
we
say
that
our
willes
haue
some
freedome
.
But
if
wee
looke
vnto
Gods
certaine
foreknowledge
,
his
immutable
will
,
and
act
of
gouerning
,
then
hath
his
infallible
knowledge
taken
away
chance
,
his
heauenly
will
,
limited
our
willes
,
and
his
act
of
gouerning
imposed
a
necessitie
that
cannot
be
eschewed
.
And
thus
much
touching
the
immutability
of
Gods
Prouidence
,
and
the
necessitie
it
imposeth
on
all
things
.
THE
FOVRTH
PART
,
wherein
is
especially
contained
;
That
although
God
doth
gouern
all
things
,
and
that
so
,
as
his
gouernment
can
neither
be
altered
nor
hindered
,
yet
that
he
cannot
be
the
author
of
sin
,
although
he
is
the
principall
cause
of
euery
action
,
with
the
which
the
sinne
concurreth
.
SVndry
are
the
opinions
concerning
this
point
.
Diuers
opinions
thouching
the
author
of
sinne
.
The
Libertines
affirme
,
that
God
so
willeth
sinne
,
as
that
he
is
the
cause
thereof
.
The
opinion
of
the
Libertines
.
And
therefore
that
sinnes
should
not
be
reprooued
,
because
they
are
the
workes
of
God
.
For
(
say
they
)
it
is
not
man
which
sinneth
,
but
the
Lord
by
man
.
If
you
contradict
them
,
their
answere
is
,
You
are
not
regenerate
by
Gods
Spirit
,
and
therefore
cannot
iudge
aright
of
his
workes
.
But
this
opinion
tendeth
wholly
to
the
libertie
of
the
flesh
,
and
therefore
is
diuellish
and
damnable
.
The
Manichees
haue
thought
,
The
opinion
of
the
Manichees
that
God
cannot
so
suffer
sinne
,
as
that
he
should
any
way
wil
it
,
and
therefore
concluded
,
that
there
are
two
onely
Authors
of
all
things
:
the
one
the
chiefest
Good
,
the
principall
Efficient
of
all
goodnes
:
the
other
,
the
chiefest
Euill
,
the
sole
Effecter
of
all
wickednes
;
as
well
the
sinne
,
as
the
punishment
for
the
same
.
And
so
they
will
haue
sinnes
to
be
committed
,
whether
the
Author
of
all
goodnes
will
or
not
.
Others
there
are
,
which
neither
consenting
to
these
,
nor
agreeing
with
the
former
,
would
haue
God
to
will
sin
,
and
that
he
is
the
cause
thereof
;
yet
that
no
fault
can
be
imputed
vnto
him
,
but
vnto
men
,
who
commit
it
.
Their
reason
is
,
Gods
will
is
a
rule
of
equitie
,
and
therefore
whatsoeuer
hee
willeth
,
the
same
is
iust
and
right
.
Thus
you
see
the
diuersitie
of
iudgements
:
whence
ariseth
the
necessitie
of
handling
this
doctrine
.
In
the
entreating
whereof
,
it
is
necessarie
to
touch
these
three
points
:
How
farre
foorth
God
doth
will
sinne
.
That
he
can
in
no
respect
be
Author
of
any
thing
as
it
is
simplie
sinne
.
That
the
diuell
is
the
setter
,
and
wee
the
effecters
of
it
.
For
the
vnderdanding
,
How
God
doth
will
sinne
.
how
far
forth
God
doth
will
sinne
,
we
must
obserue
that
there
is
a
double
euill
:
The
one
the
euil
of
the
offence
,
1.
Malum
culpae
.
which
is
the
sinne
:
the
other
the
euill
of
the
punishment
,
which
is
the
reward
of
sin
:
2.
Malum
poenae
.
called
euill
,
in
respect
it
is
hurtfull
to
him
which
suffers
it
.
The
Euill
of
the
offence
,
Sinne
is
to
be
considered
three
waies
.
which
is
the
sinne
,
is
to
be
considered
three
waies
.
The
first
,
as
it
is
simplie
contrarie
to
Gods
law
,
in
which
respect
onely
it
is
called
a
sinne
.
The
second
,
as
it
is
a
punishment
of
sins
before
committed
:
for
God
doth
vsually
punish
one
sinne
with
another
,
Rom.
1.21
.
Because
when
the
Gentiles
knew
God
,
they
glorified
him
not
as
God
,
neither
were
thankefull
,
but
became
vaine
in
their
thoughts
,
and
their
foolish
hearts
were
full
of
darknesse
,
therefore
the
Lord
gaue
them
vp
vnto
their
hearts
lusts
,
and
vnto
vncleannesse
.
Thirdly
,
as
it
is
a
cause
of
sinnes
afterward
committed
.
Such
was
the
ignorance
of
the
Gentiles
,
Ephes.
4.18
.
Such
the
blindnesse
,
and
hardnesse
of
hearts
in
the
Iewes
,
whereof
Isai
.
chap.
6.
and
Paul
,
Rom.
12.
For
these
sinnes
of
theirs
,
were
punishments
of
their
former
sins
:
secondly
,
sinnes
of
them selues
:
thirdly
,
causes
of
their
infinite
other
sinnes
,
as
Augustine
in
his
Treatise
against
Iulian
teacheth
excellently
well
.
Lib.
5.
cap.
3.
Thus
we
see
that
God
may
will
a
sin
,
as
it
is
a
punishment
,
and
yet
not
be
the
Author
of
sinne
,
as
it
is
simplie
sinne
.
Note
further
,
Three
things
concurring
in
sinne
.
that
three
things
concorre
in
sins
:
The
first
,
the
deed
,
or
action
:
and
that
is
either
inward
or
outward
:
inward
are
those
,
which
are
either
of
the
mind
,
Actions
,
inward
,
or
outward
.
as
euill
thoughts
,
or
of
the
heart
,
as
wicked
affections
;
or
of
the
will
,
as
an
euill
choice
,
and
an
agreement
to
that
which
is
wicked
.
Outward
are
those
,
which
are
actions
of
the
senses
,
wrought
by
the
externall
instruments
of
the
bodie
.
Secondly
,
the
breach
of
Gods
law
going
with
this
action
,
which
is
an
absence
of
the
purity
commanded
,
and
a
presence
of
a
defect
,
and
corruption
forbidden
;
noted
by
the
Heathen
man
,
Tull.
in
his
Parad
.
when
he
saith
,
Peccare
,
est
transilire
lineas
praefixas
,
&
à
scopo
aberrare
,
to
sin
,
is
to
passe
the
bounds
prescribed
,
and
to
wander
from
the
marke
;
expressed
by
the
Grecians
,
when
they
call
it
,
What
sinne
is
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
defined
by
the
holy
Ghost
,
to
be
the
Transgression
of
the
law
,
1
Ioh.
3.4
.
Thirdly
,
there
is
in
euery
sin
a
guilt
,
and
an
obligation
,
wherin
we
stand
most
firmely
bound
vnto
God
,
to
vndergo
the
punishment
,
which
our
breach
of
his
law
hath
deserued
.
This
guilt
hath
his
ground
in
sinne
:
Rom.
6.23
.
Death
is
the
reward
of
sinne
:
this
death
is
from
Gods
Iustice
,
which
willes
that
euery
one
shall
haue
his
due
:
this
death
is
our
due
,
because
the
soule
that
sinnes
,
(
by
Gods
law
,
)
shall
die
the
death
:
this
law
is
giuen
in
equitie
,
for
he
hath
the
right
of
commanding
,
we
of
obeying
,
he
our
Creator
,
we
his
creatures
,
and
therefore
by
the
law
of
equitie
and
right
of
creation
,
haue
entred
a
statute
both
of
soules
and
bodies
,
to
be
obedient
vnto
him
.
Now
all
are
guiltie
,
in
as
much
s
all
haue
sinned
:
and
this
guilt
is
the
bond
,
whereby
in
iustice
we
are
tied
through
the
committing
of
our
sinnes
,
to
vndergo
the
punishment
they
haue
deserued
.
And
so
is
the
third
things
considered
in
sinne
.
Concerning
the
first
of
these
three
,
God
is
the
Author
of
the
first
thing
considered
in
sinne
,
viz.
the
Action
.
which
is
the
Action
:
It
is
true
that
God
is
the
principall
Efficient
,
and
Author
thereof
:
for
in
him
we
liue
,
we
mooue
,
and
haue
our
being
.
Touching
the
third
thing
confidered
in
sinne
,
namelie
the
guilt
,
God
is
author
of
the
third
,
namely
,
the
Guilt
.
whereby
we
stand
bound
to
vndergoe
the
punishment
our
sinnes
haue
deserued
,
there
is
no
question
,
but
that
God
doth
in
like
manner
will
the
same
.
But
the
second
,
namelie
the
transgressing
of
Gods
Law
,
which
expelles
the
puritie
in
the
action
,
and
makes
it
wicked
,
breedes
a
doubt
,
whether
God
doth
wil
it
or
not
.
For
the
satisfying
whereof
,
I
will
first
shew
,
what
it
is
to
wil.
Secondlie
,
how
farre
forth
God
doth
will
the
same
.
To
will
is
taken
two
waies
:
To
will
,
taken
two
waies
:
1.
Properly
.
properlie
,
or
improperly
:
properly
,
when
wee
will
a
thing
in
respect
of
it selfe
,
because
we
iudge
it
good
indeede
,
or
at
least
,
in
appearance
seemes
to
be
so
.
Improperly
,
when
we
will
a
thing
,
2.
improperly
.
in
respect
of
another
thing
,
that
is
,
because
of
some
good
that
will
ensue
the
same
and
not
in
respect
the
thing
we
desire
,
is
of
the
one
nature
good
.
In
which
sense
,
men
doe
often
wish
a
naturall
euill
.
A
man
often
desireth
the
cutting
offan
infected
member
:
Simile
.
he
doth
not
properly
will
the
want
of
that
member
(
for
euery
creature
aimes
at
his
perfection
,
)
but
the
good
he
hopes
will
follow
the
same
,
namelie
,
the
health
of
his
bodie
.
So
that
there
is
an
improper
willling
of
the
one
,
because
we
whollie
desire
the
other
.
So
that
the
cutting
away
of
that
member
,
may
rather
be
called
a
voluntarie
permission
,
then
an
effectuall
willing
,
because
the
will
according
to
the
owne
nature
willeth
that
which
is
good
either
in
truth
,
or
at
least
in
appearance
:
and
if
at
any
time
it
is
carried
to
the
contrarie
,
this
commeth
from
a
certaine
disturbing
of
the
mind
,
whereunto
none
can
say
that
God
is
subiect
.
Further
,
those
things
which
we
properlie
will
,
those
we
like
,
loue
,
and
take
pleasure
in
;
but
a
knowne
euill
is
neuer
thus
affected
,
and
therefore
at
no
time
we
properly
desire
the
same
.
Since
this
then
is
thus
with
men
,
much
more
is
it
so
with
God
:
Whence
it
necessarily
followes
,
that
hee
doth
willinglie
suffer
sinne
,
and
that
he
doth
will
that
which
followes
the
same
,
namelie
,
his
owne
glorie
,
but
is
no
cause
of
sinne
,
as
it
is
simplie
a
transgression
of
his
law
,
as
shal
be
more
at
large
declared
.
But
care
is
to
be
had
,
lest
in
going
about
to
set
downe
the
meane
,
we
fall
into
the
extreame
,
or
labouring
to
eschew
some
danger
,
wee
slip
into
a
greater
.
He
that
shall
say
God
doth
will
sinne
,
as
it
is
a
transgression
of
his
law
,
shall
not
goe
vnpunished
:
neither
may
he
which
affirmeth
that
sinne
is
committed
against
his
will
,
or
without
his
knowledge
,
goe
vnreprooued
;
the
former
is
to
rob
God
of
his
goodnes
,
the
latter
of
his
infinite
power
and
knowledge
.
In
shewing
how
far
forth
God
doth
will
sinne
,
seuen
things
to
be
obserued
.
Therefore
that
we
may
escape
the
danger
,
keepe
the
meane
,
and
obtaine
our
desires
,
these
things
are
to
be
obserued
.
That
God
doth
will
his
owne
glorie
principally
as
the
sole
end
,
wherefore
all
other
things
are
effected
.
Secondly
,
that
he
willeth
the
euill
of
the
punishment
:
and
that
so
as
he
is
the
sole
effecter
and
inflicter
thereof
.
Thirdly
,
that
hee
willeth
sinne
as
it
is
a
punishment
of
sinnes
,
before
committed
.
Fourthly
,
that
he
doth
will
sinne
as
it
is
an
action
either
inward
or
outward
.
Fiftlie
,
that
he
doth
will
sinne
as
it
is
a
guilt
or
obligation
,
wherein
we
stand
bound
vnto
God
to
vndergoe
the
punishments
which
our
sinnes
haue
deserued
.
Sixtly
,
that
God
doth
not
will
sinne
,
as
it
is
a
transgression
of
his
Law
,
but
doth
onelie
willinglie
permit
it
.
Lastly
,
that
there
is
a
difference
between
his
willing
of
that
which
is
good
and
that
which
is
euill
.
Before
we
enter
the
seuerall
handling
of
these
,
it
is
to
be
marked
,
that
to
will
and
to
doe
with
God
are
all
one
.
Hee
doth
not
any
thing
,
which
hee
willeth
not
,
neither
willeth
any
thing
,
which
by
the
vertue
of
his
willing
it
,
is
not
presently
effected
.
Therfore
in
shewing
how
farre
forth
God
willeth
these
things
,
is
also
declared
how
farre
forth
hee
is
the
Author
and
Effecter
of
them
.
To
which
in
order
.
That
God
willeth
his
owne
glory
principally
,
Position
1
as
the
sole
end
wherefore
hee
willeth
all
other
things
.
IF
a
knowne
good
thing
,
(
as
reason
teacheth
)
is
properly
the
obiect
of
the
will
,
then
doth
God
will
his
owne
glorie
especially
,
because
it
is
most
excellent
in
his
sight
.
This
end
was
propounded
in
his
admirable
frame
of
the
world
,
and
especially
in
the
creation
of
his
Angels
in
heauen
,
and
men
vpon
earth
.
1.
Cor.
10.22
.
Deut.
6.5
.
Exod.
2.3
.
Isai.
48.11
.
Prou.
16.4
.
To
this
tended
his
precepts
,
his
mightie
power
,
and
charge
of
sanctifying
his
name
:
to
this
end
,
is
the
execution
of
his
iustice
vpon
the
wicked
both
in
this
life
,
and
in
the
life
to
come
:
to
this
tendeth
the
shutting
vp
of
all
vnder
sinne
,
the
sending
of
his
Sonne
,
the
redemption
of
his
Church
,
their
saluation
in
heauen
,
with
all
other
mercies
forth
of
the
exceeding
riches
of
his
grace
for
the
accomplishing
thereof
,
bestowed
vpon
them
.
Yea
in
a
word
,
(
for
this
is
a
knowne
and
confessed
truth
)
to
this
tended
the
Law
and
the
Prophets
,
Christ
and
his
Gospell
,
the
Apostles
and
Ministers
of
our
Lord
and
Sauiour
with
all
Gods
works
of
wisdome
,
power
,
iustice
and
mercie
.
Therefote
I
conclude
this
with
Paul
:
1.
Cor.
10.22
.
Do
all
things
to
his
glory
:
Rom.
11.33
.
To
him
bee
glorie
for
euer
,
Amen
.
That
God
so
willeth
the
euill
of
the
punishment
,
Position
2
as
that
he
is
the
principall
cause
and
inflicter
thereof
.
THere
is
no
euill
in
the
citie
which
the
Lord
hath
not
done
;
The
error
of
the
Coluthiani
,
teaching
the
contrary
,
(
Aug.
de
haeres
.
)
is
here
condemned
.
Amos
3.6
.
Punishment
is
a
good
thing
,
because
it
is
the
execution
of
iustice
which
sets
forth
Gods
glorie
,
and
therefore
befitting
him
who
is
goodnes
it selfe
.
Hence
it
is
that
Adams
high
presuming
hand
,
was
punished
by
God
himselfe
.
Hence
it
is
,
that
he
prouided
a
Law
for
his
Successors
and
promised
punishment
by
his
owne
person
vpon
the
violaters
thereof
.
1.
Sam.
2.31.32
And
therefore
the
man
of
God
denounced
Elies
punishment
in
the
name
of
his
master
.
Therefore
the
Lord
taketh
this
authoritie
to
himselfe
with
an
abridgement
of
the
like
vnto
others
:
not
onelie
saying
,
I
,
but
,
I
and
none
others
,
forming
the
light
and
creating
darkenes
,
making
peace
and
creating
euill
.
Surely
hee
is
the
inflicter
of
punishment
in
whom
is
the
right
and
power
of
punishing
:
but
these
two
belong
both
vnto
God
.
And
therefore
he
alone
the
inflicter
of
the
same
.
That
the
right
belongs
vnto
God
it
is
plaine
,
because
he
alone
giues
the
law
,
and
takes
an
account
of
the
breach
thereof
:
that
this
power
is
proper
vnto
him
,
it
is
in
like
manner
euident
,
because
experience
teacheth
,
that
man
by
strength
or
policie
,
doth
often
escape
from
man
.
But
if
hee
be
neuer
so
strong
,
he
cannot
resist
the
Al-omnipotent
.
If
hee
goe
downe
into
the
sea
,
or
flie
to
the
vttermost
parts
of
the
earth
,
euen
there
will
the
Al-seeing
God
finde
him
out
,
and
his
power
sease
vpon
him
.
If
hauing
this
right
and
power
,
he
should
not
punish
accordinglie
,
there
should
be
a
disorder
,
and
continuall
neglect
of
his
glorie
,
because
of
an
vsurpation
and
challenging
of
that
by
the
creature
,
which
so
wonderfullie
sets
forth
the
glorie
and
iustice
of
the
Creator
.
Therefore
without
doubt
God
is
sole
inflicter
of
punishment
.
But
it
is
obiected
:
Obiect
.
The
Magistrates
of
the
earth
doe
punish
,
and
to
this
end
God
hath
put
the
sword
of
authoritie
into
their
hands
,
and
therefore
not
God
alone
.
God
doth
punish
somtimes
by
himselfe
,
Solution
.
sometimes
by
others
,
yet
alwaies
it
is
he
which
punisheth
.
He
exalts
men
to
that
honour
,
giues
knowledge
to
iudge
,
wisedome
to
distribute
,
power
to
execute
.
The
chaire
of
Authoritie
is
his
,
the
sword
is
his
,
and
hee
giues
strength
to
vse
them
:
And
therefore
we
cannot
properly
say
that
Magistrates
doe
punish
,
but
God
by
the.
In
this
respect
they
are
called
his
Vicegerents
,
Kings
,
yea
Gods
vpon
earth
:
to
this
end
that
wee
might
know
that
hee
which
is
the
King
of
all
Kings
,
and
God
of
all
Gods
,
hath
giuen
them
this
honour
,
and
that
he
will
both
rule
and
punish
the
world
by
them
,
&
also
giue
them
some
names
of
exceeding
dignitie
and
honor
,
wherby
wee
might
see
it
,
and
acknowledge
his
Maiestie
in
them
.
Yet
all
this
while
,
the
names
,
the
authority
,
the
power
and
wisedome
being
giuen
,
and
vpholden
by
God
,
and
that
so
,
as
that
we
cannot
say
that
they
execute
punishment
,
but
God
by
them
:
(
without
question
)
men
are
but
second
meanes
,
and
the
Angels
ordained
ministers
,
God
only
is
principall
efficient
in
executing
iustice
and
iudgement
.
And
therefore
both
the
good
and
bad
Angel
is
still
at
his
command
:
the
one
must
into
the
King
of
Ashurs
armie
when
he
is
commanded
:
the
other
may
not
touch
his
seruant
till
leaue
be
granted
.
Iob
1
And
thus
much
to
the
obiection
.
It
is
further
to
be
obserued
in
the
execution
of
punishment
,
that
God
doth
not
will
it
as
it
is
simply
a
destruction
of
his
creatures
,
but
as
it
is
an
execution
of
iustice
and
declaration
of
his
glorie
:
for
being
a
perfect
goodnesse
,
he
would
neuer
inflict
a
naturall
euill
,
vnlesse
it
had
respect
to
a
morall
good
.
And
thus
it
appeares
that
God
is
the
author
of
all
punishment
,
and
wherefore
hee
inflicteth
the
same
.
Hence
is
confuted
the
vaine
imaginations
of
such
as
would
haue
two
Gods
;
The
opinion
of
the
Manichees
confuted
.
the
one
sole
efficient
of
al
goodnesse
,
the
other
of
all
euill
,
as
well
the
sinne
as
the
punishment
,
and
the
punishment
as
the
sinne
it selfe
.
But
sinne
is
no
other
thing
then
a
priuation
and
absence
of
the
good
,
neither
(
being
considered
only
in
it selfe
)
hath
any
being
in
the
nature
of
things
.
For
what
is
a
disease
?
want
of
health
.
What
is
hunger
?
a
want
of
being
satisfied
.
What
is
barrennesse
?
an
absence
of
fruitfulnes
:
So
what
is
sinne
?
An
absence
of
that
vprightnes
and
equitie
which
ought
to
be
in
euery
action
.
Now
this
priuation
or
absence
cannot
arise
whence
they
would
haue
it
,
for
it
must
needes
bee
in
some
subiect
:
the
disease
hangs
not
in
the
ayre
,
but
in
the
bodie
of
a
liuing
creature
,
capable
of
health
.
Blindnes
,
which
is
an
absence
of
sight
,
must
needs
be
in
eyes
capable
of
seeing
.
Now
the
subiect
of
any
priuation
is
good
,
because
it
hath
his
being
and
is
vpholden
by
God
:
neither
indeed
(
as
Philosophers
teach
)
can
euill
be
in
any
other
as
his
subiect
,
then
that
which
is
good
.
And
therefore
nothing
so
euill
(
be
it
substance
or
action
)
which
is
not
good
:
One
and
the
same
thing
,
good
and
euill
,
in
of
〈◊〉
spects
.
euill
in
regard
of
the
priuation
and
absence
of
the
good
:
good
,
in
regard
of
the
subiect
wherein
it
is
.
Therefore
,
since
euery
euill
is
in
some
subiect
,
and
euery
subiect
hath
his
being
and
is
vpholden
by
God
,
therefore
the
opinion
of
the
Manachies
(
proued
by
meere
reason
)
is
fond
and
foolish
.
The
third
point
followeth
.
That
God
willeth
sin
as
it
is
a
punishment
of
sinnes
before
committed
.
Position
3
IT
is
vsuall
with
God
(
and
this
is
a
most
grieuous
kinde
of
punishment
)
to
punish
one
sinne
with
another
.
Such
was
the
hardning
of
the
heart
of
Pharaoh
,
and
the
blinding
of
the
eyes
of
the
Iewes
:
which
were
not
effected
by
God
as
they
were
simply
sinnes
,
but
(
as
Tertullian
saith
against
Marcion
)
as
they
were
punishments
of
their
former
iniquities
.
Lib.
2.
pag.
180.
God
sent
the
diuell
to
deceiue
Achab
with
a
lie
,
put
the
spirit
of
error
into
the
lying
Prophets
:
their
lying
was
a
sinne
,
but
God
willed
it
as
punishment
,
and
not
as
it
was
meerely
a
sinne
of
it selfe
.
The
like
appeares
,
2.
Thess.
2.10.11
.
Rom.
1.
Isai
.
19.
Isai.
29.
Because
the
Thessalonians
receiued
not
the
loue
of
the
truth
,
that
they
might
be
saued
,
therfore
God
sent
them
strong
delusions
,
that
they
should
beleeue
lies
.
Tim.
7.
lib.
5.
cap.
3.
Augustine
against
Iulian
,
sheweth
that
a
desire
to
sinne
,
is
a
sinne
,
a
punishment
,
and
a
cause
of
sin
:
but
yet
in
respect
of
God
a
punishment
onely
.
This
shall
suffice
touching
this
point
.
If
any
one
list
to
heare
more
,
I
referre
him
to
that
of
Tertullian
,
before
alleaged
:
Contra
Marcion
.
lib.
2.
p.
180.
That
God
doth
will
sinne
as
it
is
an
action
in
ward
or
outward
.
Position
4
ALthough
sin
cannot
in
very
deede
be
separated
from
the
action
with
the
which
it
goeth
,
because
euery
priuation
is
in
some
subiect
,
yet
in
minde
there
may
bee
a
distinction
,
and
in
the
vnderstanding
a
separation
of
the
one
from
the
other
.
Wherein
wee
conceiue
the
one
to
be
good
,
the
other
euill
:
the
euill
proceeding
from
our
owne
corruption
,
How
sinne
is
distinguished
from
the
action
with
the
which
it
goeth
.
the
good
from
God
alone
,
whether
it
be
substance
or
action
.
Rom.
11.36
.
Of
him
,
and
in
him
,
and
for
him
are
all
things
:
when
hee
saith
,
all
things
,
hee
comprehendeth
substances
and
actions
ioyntly
together
.
For
since
in
God
wee
liue
,
we
moue
,
and
haue
our
being
,
Act.
17.28
.
there
is
no
question
,
but
by
the
vertue
of
the
same
power
,
all
substances
are
maintained
,
and
actions
effected
.
Tyrants
persecuted
the
children
of
Israel
:
their
malice
proceeded
from
themselues
,
but
their
strength
to
effect
came
of
the
Lord
,
Tom.
7.
de
Gratia
&
libero
Arbit
.
c.
20.
Isai.
7.17
.
For
,
as
Augustine
saith
,
God
doth
worke
in
the
heart
of
man
,
and
doth
moue
the
motions
of
the
will
,
that
by
them
hee
may
bring
to
passe
,
whatsoeuer
he
hath
decreed
:
according
to
that
of
Salomon
,
Prou.
21.1
.
The
kings
heart
is
in
the
Lords
hand
,
as
the
riuers
of
waters
;
hee
turneth
it
whither
soeuer
it
pleaseth
him
.
all
Gods
creatures
are
his
instruments
of
glorie
:
wee
cannot
properly
say
that
an
instrument
worketh
,
but
the
vser
of
the
same
.
The
axe
is
not
the
squarer
of
the
timber
,
but
the
Carpenter
with
the
axe
:
so
man
doth
not
worke
of
himselfe
,
but
God
by
man
.
Thus
much
wee
acknowledge
in
the
Confession
of
our
faith
,
saying
,
I
beleeue
in
God
the
Father
Almightie
,
maker
of
heauen
and
earth
.
When
we
call
him
Almightie
,
wee
acknowledge
an
effectuall
power
,
working
all
in
all
,
according
to
the
good
pleasure
of
his
will
:
and
when
we
confesse
him
Greator
of
heauen
and
earth
,
we
likewise
acknowledge
that
he
is
the
Maintainer
,
Mouer
,
and
Effecter
of
all
things
.
And
thus
is
God
the
effecter
of
actions
,
though
not
of
the
sinnes
which
vsually
goe
with
them
.
The
fifth
point
followeth
.
That
God
doth
will
sinne
as
it
is
a
guilt
,
Position
5
or
obligation
,
wherin
we
stand
bound
vnto
him
,
to
vndergoe
the
punishment
our
sinnes
haue
deserued
.
AVgustine
against
Iulian
,
Tom.
7.
lib.
6.
cap.
8.
disputing
of
the
guilt
of
original
sin
,
saith
,
that
it
is
an
obligation
,
wherin
euery
one
that
is
in
the
flesh
,
borne
carnally
of
the
flesh
,
is
bound
vnto
God
,
to
vndergo
the
reward
of
sin
,
namely
,
eternall
destruction
.
This
obligation
hath
his
seat
in
the
lawes
of
God
:
made
in
his
iust
iudgment
,
his
will
setting
downe
the
matter
,
and
his
iustice
ruling
the
forme
,
and
therefore
must
needs
be
good
:
and
being
good
,
that
the
Lord
doth
will
the
same
.
For
since
it
is
proper
vnto
God
,
to
loue
iustice
,
and
hate
iniquitie
(
as
the
Psalmist
saith
)
it
must
needs
bee
,
that
God
willeth
our
being
tied
to
vndergo
the
punishment
our
sinnes
haue
deserued
,
because
therein
is
his
Iustice
exalted
,
Gods
promises
conditionall
:
namely
,
if
we
by
true
faith
take
hold
,
vpon
them
.
Ioh.
3.16
.
1.
Ioh.
4.9
.
and
our
iniquities
beaten
downe
.
Now
this
bond
is
cancelled
by
our
gratious
Redeemer
,
the
benefit
whereof
redoundeth
only
to
such
,
as
by
a
sledfast
faith
exercised
in
the
workes
of
true
godlines
,
take
hold
vpon
him
:
I
meane
such
as
are
growne
to
the
yeares
of
discretion
,
and
therefore
capable
of
instruction
,
of
whom
a
holy
life
is
necessarily
required
;
not
infants
,
who
by
Gods
order
of
creation
,
cannot
performe
the
same
,
yet
by
reason
of
the
promise
,
are
within
the
Couenant
,
&
by
a
powerfull
and
admirable
worke
of
his
Spirit
,
(
as
Peter
Martyr
saith
)
are
conuerted
vnto
him
.
Obiect
.
If
any
obiect
the
conuersion
of
a
sinner
at
the
last
gaspe
,
as
the
thiefe
on
the
crosse
:
I
answere
,
Ans.
the
instance
is
of
one
,
that
none
should
dispaire
:
&
but
of
one
,
that
none
should
presume
.
Late
repentance
is
better
then
none
:
yet
remember
a
good
lesson
,
Vix
benè
moritur
,
qui
malè
vixit
.
That
man
doth
seldome
die
well
,
that
euer
liued
ill
.
Thus
much
by
the
way
,
Prou.
1
though
it
seemes
from
the
purpose
.
And
thus
much
of
this
guilt
,
because
I
haue
spoken
before
of
the
same
.
The
sixth
point
followeth
.
Position
6
That
God
doth
not
will
sin
,
as
it
is
simplie
a
transgression
of
his
law
,
but
doth
only
willingly
permit
it
.
FOr
the
understanding
of
this
,
A
permission
is
taken
three
waies
.
we
must
know
,
that
to
permit
,
or
to
suffer
,
is
taken
three
waies
.
The
first
,
when
of
two
good
things
,
wee
must
against
our
willes
yeeld
vnto
the
worst
.
As
for
example
:
A
man
rather
desireth
his
sonne
should
applie
his
studies
,
and
so
proue
learned
,
then
that
hee
should
be
a
souldier
,
delight
in
warrefare
,
or
that
baser
Arts
should
be
effected
by
him
;
yet
because
he
is
not
fit
for
that
thou
desirest
,
when
he
entreateth
thee
that
he
may
be
a
souldier
,
or
to
follow
some
occupation
,
thou
dost
yeeld
vnto
him
;
which
kind
of
yeelding
is
called
a
suffering
against
our
willes
.
According
to
that
old
saying
:
When
we
cannot
that
which
we
would
,
then
wee
must
that
which
wee
can
.
But
God
willeth
not
after
this
maner
,
for
he
is
omnipotent
,
and
by
consequence
his
will
can
neither
be
forced
,
nor
restrained
.
Secondly
,
to
permit
,
is
often
taken
for
a
suffering
of
the
one
of
two
euils
,
that
a
greater
euill
should
not
ensue
.
After
this
manner
do
Princes
oftentimes
in
wisdome
suffer
a
traitour
to
rest
in
his
conspiracy
,
that
it
may
be
the
more
euidently
proued
against
him
,
and
that
other
his
complices
may
more
apparently
be
knowne
.
As
also
,
when
they
suffer
the
wickednesse
of
some
to
goe
vnpunished
,
lest
by
cutting
them
off
,
the
land
should
bee
weakened
,
or
by
some
sinister
meanes
the
countrey
brought
to
ruine
.
In
which
cases
,
Princes
do
not
approue
of
the
wickednes
of
their
subiects
,
but
in
great
wisdome
do
suffer
them
a
while
,
that
by
apparent
iustice
they
might
suppresse
them
,
or
by
vertuous
lenitie
,
at
length
conforme
them
.
The
third
way
of
suffering
,
is
when
we
do
not
preuent
the
euill
which
we
could
hinder
,
but
do
at
our
pleasure
suffer
the
same
.
As
when
by
our
skill
in
aduising
,
we
could
free
a
ship
from
being
swallowed
vp
of
the
seas
;
by
our
strength
,
we
could
pluck
our
neighbour
or
his
cattell
forth
of
the
ditch
;
by
our
abundance
we
could
relieue
the
distressed
,
cloath
the
naked
,
feed
the
hungrie
,
and
such
like
;
yet
in
these
cases
it
is
our
purpose
to
yeeld
no
helpe
at
all
,
and
therefore
do
willingly
suffer
them
to
perish
.
After
this
manner
doth
God
permit
sinne
:
and
is
excellent
good
in
him
,
because
he
is
aboue
the
law
,
&
yet
doth
it
to
an
excellent
end
,
mixed
with
no
maner
of
ataxie
or
disorder
at
al
:
but
is
euill
in
vs
,
in
regard
we
are
vnder
a
law
,
which
commands
we
should
do
vnto
others
,
as
we
would
others
should
do
vnto
vs
.
God
seeth
that
man
being
naturally
euill
,
cannot
but
sinne
,
vnlesse
he
be
preuented
with
the
special
assistance
of
his
holy
Spirit
;
he
cannot
but
fall
,
Psalm
.
23
vnlesse
the
staffe
of
his
Spirit
doth
hold
him
vp
.
God
knoweth
this
,
and
can
by
his
al-sufficient
grace
stay
him
vp
;
yet
it
pleaseth
him
sometimes
to
suffer
him
to
sinne
,
and
to
permit
him
(
being
of
himselfe
not
able
to
stand
)
sometimes
to
fall
,
but
this
is
vpon
great
consideration
and
in
wonderfull
wisdome
:
namely
,
A
threefold
cause
of
Gods
suffering
of
sin
:
1.
The
declaration
of
his
iust
iudgement
:
either
for
the
declaration
of
his
iust
iudgement
,
by
punishing
his
sinnes
,
or
for
the
manifestation
of
the
riches
of
his
grace
,
2.
The
manifestation
of
his
exceeding
mercie
:
by
pardoning
his
iniquities
,
Rom.
9.22
.
Neither
doth
God
permit
sinnes
(
as
certaine
men
imagine
)
vnwillingly
,
or
at
least
no
way
willing
them
:
for
this
doth
not
agree
with
his
omnipotencie
:
3.
That
we
might
know
our
owne
weaknesse
,
and
wholly
relie
on
his
grace
.
but
he
doth
so
suffer
them
as
that
he
doth
will
the
suffering
of
them
:
the
which
is
added
,
lest
men
should
thinke
that
God
suffered
any
thing
,
the
which
he
did
not
will
,
which
is
impossible
,
because
omnipotent
.
Neither
doth
God
willingly
permit
sinne
in
such
sort
as
that
he
doth
like
of
it
in
that
respect
that
it
is
simplie
sinne
,
(
for
his
lawes
are
to
preuent
it
,
and
his
iustice
takes
hold
vpon
it
)
much
lesse
then
doth
he
put
it
into
their
minds
,
or
is
in
the
least
measure
,
Author
of
the
same
:
so
that
it
followes
,
that
his
permission
is
voluntarie
,
and
we
sole
effecters
of
our
owne
miserie
:
Psalm.
81.13
.
I
gaue
them
ouer
(
saith
the
Lord
)
vnto
the
lusts
of
their
hearts
,
and
they
walked
in
their
owne
waies
:
Act.
14.16
.
God
suffered
the
Gentiles
(
saith
the
text
)
to
walke
in
their
owne
waies
.
That
this
permission
was
in
al
respects
voluntary
,
Matth.
10.29
.
it
is
plaine
,
in
that
a
sparrow
shall
not
fall
on
the
top
of
the
house
without
the
will
of
our
heauenly
father
:
much
lesse
then
shall
greater
matters
be
effected
without
his
voluntarie
permission
,
as
that
Tyrants
should
persecute
his
chosen
,
of
which
kind
offsinnes
Christ
in
that
place
speaketh
.
Therefore
since
no
one
hath
resisted
the
will
of
God
at
any
time
,
Rom.
9.19
.
Tom.
3.
de
Trinit.
lib.
3.
cap.
4.
wee
may
safelie
conclude
with
Augustine
,
that
the
same
is
the
principall
cause
of
euery
thing
,
as
well
of
the
substance
as
of
the
seuerall
motions
,
nothing
being
done
,
which
hath
not
either
his
commandement
,
or
permission
,
forth
of
the
court
of
the
great
Emperour
of
heauen
and
earth
,
from
the
riches
of
his
grace
and
mercie
in
bestowing
of
rewards
,
or
from
the
rule
of
his
iustice
in
inflicting
punishment
:
to
which
opinion
of
Saint
Augustines
,
the
learned
of
this
age
doe
easilie
agree
.
That
there
is
a
difference
betweene
Gods
willing
of
that
which
is
good
,
Position
7
and
that
which
is
euill
.
GOd
is
properlie
said
to
will
those
things
which
are
good
,
because
he
doth
both
approoue
,
and
also
loue
them
in
that
respect
that
they
are
good
,
and
so
doth
effect
them
immediatelie
himselfe
,
or
mediatelie
by
others
:
But
he
doth
condemne
&
hate
those
which
are
euill
,
much
lesse
doth
hee
approoue
and
loue
them
,
yet
he
doth
willinglie
suffer
them
,
and
that
in
wonderfull
wisdome
,
and
for
excellent
ends
.
So
that
the
difference
betweene
the
one
and
the
other
is
,
in
that
the
good
is
powerfully
effected
,
the
euill
willinglie
permitted
.
The
first
thus
wrought
,
because
of
it selfe
it
tends
to
the
end
ordained
:
and
secondly
,
is
the
sole
things
whereunto
Gods
will
is
carried
.
The
second
thus
permitted
,
because
the
exceeding
riches
of
his
grace
may
the
more
redound
to
some
,
and
the
strictnesse
of
his
iust
iudgement
more
declared
vpon
others
:
both
iointlie
tending
to
his
owne
glory
and
good
of
his
Church
,
Note
three
wonderfull
things
in
Gods
effecting
of
this
:
1.
His
infinite
wisdome
.
2.
Power
.
3.
Goodnesse
.
in
that
his
power
,
knowledge
,
and
will
concurre
,
to
make
sinnne
being
simplie
euil
,
to
tend
vnto
another
end
,
then
the
nature
therof
will
admit
,
or
was
in
the
purposes
of
such
as
did
commit
it
,
once
imagined
.
And
thus
much
briefely
,
for
the
difference
betweene
Gods
willing
of
that
which
is
good
,
and
that
which
is
euill
.
Thus
hauing
touched
these
seuerall
positions
,
wherein
is
especially
shewed
,
first
,
the
proper
obiect
of
Gods
wil
,
and
secondly
,
in
what
sense
hee
willeth
sin
:
now
it
remaines
to
prooue
the
consequence
of
all
,
namelie
,
that
God
is
principall
Efficient
of
all
goodnesse
,
but
neuer
Author
of
sinne
,
as
it
is
simplie
considered
.
That
God
can
by
no
meanes
be
the
Author
of
sinne
,
as
it
is
simplie
a
transgression
of
his
law
.
THe
truth
of
this
position
appeares
,
Two
waies
of
prouing
that
God
cannot
be
Author
of
sin
:
1.
By
his
Word
.
2.
By
meere
reason
.
first
,
from
Gods
word
,
secondlie
,
from
meere
reason
.
From
his
word
afthis
manner
:
Psalm.
5.4
.
Thou
art
not
a
God
(
saith
Dauid
)
that
louest
wickednesse
:
neither
shall
any
euill
dwell
with
thee
.
As
though
he
should
say
;
Thou
God
shall
free
mee
from
Saul
and
his
conspirators
,
because
thou
art
a
God
which
neither
willest
,
nor
any
way
approuest
of
wicked
dealing
:
Habac.
1.15
.
Thou
art
of
pure
eies
,
and
canst
not
see
euill
:
Thou
canst
not
behold
wickednesse
.
In
which
place
the
Prophet
doth
teach
that
the
nature
of
God
is
such
,
that
hee
cannot
abide
(
in
contented
manner
,
)
to
looke
vpon
sinne
,
or
behold
iniquitie
in
another
,
much
lesse
doth
he
will
it
himselfe
.
But
we
will
reduce
the
Arguments
after
this
manner
.
This
is
impossible
that
there
should
proceede
any
euill
,
from
a
cause
which
is
simplie
,
and
absolutely
good
:
But
God
is
a
cause
in
all
respects
simplie
and
absolutely
good
:
And
therefore
no
euill
can
proceede
from
him
.
That
it
is
impossible
that
there
should
proceed
euill
from
a
cause
which
is
simplie
,
The
proposition
proued
.
and
absolutelie
good
,
who
so
wilfull
,
that
will
not
conceiue
it
,
who
so
blind
,
that
cannot
see
it
?
How
can
that
be
absolutelie
good
,
from
whence
proceedes
some
euill
?
Wherein
should
an
absolute
good
cause
,
differ
from
an
euill
cause
,
if
euill
did
proceede
as
well
from
the
one
as
the
other
?
Whence
is
it
called
absolutely
good
,
if
it
be
mixed
with
euill
?
Is
it
because
there
is
more
goodnesse
in
it
,
then
euill
?
then
is
it
no
more
absolutely
good
,
but
partly
good
and
partlie
euill
.
Can
a
compound
be
a
simple
,
or
a
colour
obscured
with
darke
,
perfectlie
white
?
No
more
can
a
cause
partlie
euill
,
bee
said
to
bee
absolutely
good
.
Therefore
being
prooued
that
GOD
is
a
cause
absolutely
good
,
it
must
needes
bee
that
no
euill
can
proceede
from
him
.
Therefore
in
the
next
place
to
the
proouing
of
this
truth
vnto
vs
.
We
call
that
sincere
friendship
,
The
assumption
proued
.
which
is
neither
mixed
with
the
gall
of
harred
,
nor
coloured
with
the
glosse
of
dissimulation
.
We
hold
that
true
faith
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sincere
,
and
without
dissimulation
,
and
therfore
shall
neuer
faile
.
These
,
though
neuer
so
perfect
,
yet
haue
their
imperfections
,
and
what
goodnes
is
in
them
,
or
in
vs
from
them
,
proceeds
from
another
:
but
God
is
goodnesse
absolutely
perfect
,
his
perfection
is
of
himselfe
,
his
goodnesse
his
essence
,
and
his
essence
goodnesse
it self
,
from
whence
the
goodnesse
of
all
other
things
proceedes
:
he
of
himselfe
,
euery
thing
from
him
;
he
infinite
,
without
time
or
measure
,
we
in
part
&
for
the
time
appointed
by
him
.
Thus
is
God
such
a
goodnesse
as
is
perfectly
absolute
,
and
absolutely
perfect
in
all
things
.
Therefore
when
Moses
desired
of
the
Lord
to
shew
him
his
glorie
,
Exod.
33.18.19
.
the
answere
was
,
I
will
make
all
my
goodnesse
goe
before
thee
:
that
is
,
I
will
shew
vnto
thee
a
certaine
semblance
of
that
my
goodnesse
which
is
infinite
:
I
will
manifest
my selfe
gratious
and
good
,
so
that
,
so
farre
foorth
as
the
shallownes
of
thy
vnderstanding
will
attaine
vnto
,
thou
shalt
perceiue
the
same
.
Gods
goodnesse
,
and
himselfe
are
all
one
:
It
is
no
idle
qualitie
,
whereby
hee
is
good
onely
vnto
himselfe
,
but
his
goodnesse
is
such
as
doth
continually
by
sundrie
and
infinite
meanes
,
communicate
it selfe
vnto
others
.
Vpon
this
ground
Dauid
excites
vnto
thankfulnes
,
Psal.
117.22
.
saying
,
Praise
ye
the
Lord
all
ye
nations
.
All
yee
people
praise
him
:
for
his
louing
kindnes
is
great
toward
vs
,
the
truth
of
the
Lord
endureth
for
euer
:
that
is
,
the
testimonies
of
his
fatherly
grace
and
goodnesse
neuer
haue
end
.
Where
the
heauenvly
Prophet
describeth
no
idle
goodnesse
,
but
such
a
one
as
is
euer
taking
pitie
,
euer
working
for
the
best
,
euer
doing
good
:
and
therefore
hauing
his
minde
busied
with
this
consideration
,
and
his
heart
full
fraught
with
the
sense
of
what
his
minde
did
meditate
,
he
breakes
foorth
into
a
most
thankfull
admiration
,
The
earth
,
O
Lord
,
is
full
of
thy
goodnesse
.
So
that
God
is
not
such
a
goodnesse
as
sometimes
ceaseth
,
but
euer
worketh
that
which
is
good
,
and
is
neuer
wearied
in
his
weldoing
.
But
what
needes
long
proose
?
since
God
and
his
goodnesse
are
all
one
,
it
must
needes
be
that
himselfe
being
infinite
,
his
goodnesse
is
infinite
,
and
therefore
extends
vnto
all
;
and
so
impossible
is
it
that
himselfe
should
not
be
himselfe
,
as
it
is
possible
for
euil
to
proceed
from
his
goodnesse
which
is
himselfe
:
for
such
as
is
the
fountaine
,
such
are
the
streames
that
flow
from
it
.
God
hath
left
a
certaine
impression
of
this
his
goodnesse
in
his
workes
of
creation
.
And
therefore
Moses
saith
,
that
all
things
which
God
had
made
were
very
good
.
If
the
goodnesse
of
the
creatures
was
such
,
how
great
is
the
goodnesse
of
the
Creator
?
The
blasphemy
of
Marcion
confuted
.
Most
blasphemously
therefore
did
Marcion
affirme
,
that
God
which
created
heauen
and
earth
was
not
a
good
God
.
If
he
is
not
good
,
how
should
he
create
so
many
good
things
?
Nay
,
if
his
goodnesse
was
not
infinite
,
how
could
the
earth
,
which
our
sinnes
had
caused
to
bring
foorth
nothing
but
brambles
,
yeeld
so
many
diuers
and
excellent
fruites
?
This
wonderfull
goodnesse
of
God
,
is
most
euidently
seene
in
his
worke
of
maintaining
,
gouerning
,
and
blessing
all
things
,
which
we
call
his
diuine
Prouidence
.
Is
not
he
good
which
maintaineth
,
gouerneth
and
blesseth
the
world
with
euery
particular
therein
contained
?
Is
not
hee
good
,
which
giues
life
,
motion
and
being
?
Hee
which
beautifies
the
heauens
with
the
starres
,
the
day
with
the
Sunne
,
the
night
with
the
Moone
;
he
,
whose
Spirit
,
by
the
vertue
of
the
Sun
,
the
operation
of
the
Moone
,
the
influence
of
the
starres
,
the
motions
of
the
heauens
,
giues
life
vnto
al
things
?
Who
made
Marcion
of
such
corruptible
matter
to
be
an
excellent
creature
?
who
gaue
him
a
diuine
minde
,
an
understanding
soule
,
with
other
admirable
gifts
of
nature
?
O
blind
and
vnnaturall
man
,
that
could
not
see
,
or
durst
denie
him
to
be
good
,
of
whom
hee
himselfe
had
receiued
so
many
good
things
!
this
goodnes
of
God
is
so
much
more
manifest
,
in
that
he
neuer
ceaseth
to
do
good
vnto
his
enemies
;
of
which
sort
was
Marcion
and
others
as
yet
(
I
feare
mee
)
innumerable
,
who
resisting
this
goodnesse
of
God
by
their
open
wickednesse
,
recompence
his
long
suffering
with
carnall
securitie
,
turne
his
blessings
into
wantonnes
,
and
harden
their
hearts
at
his
deferring
of
iudgements
:
which
men
neuer
thinke
that
his
mercies
are
to
worke
a
louing
obedience
,
his
iudgements
to
cause
a
godly
feare
,
and
that
his
long
patience
expects
a
repentant
reformation
.
God
could
destroy
these
men
in
a
moment
,
Deferendo
,
non
auferendo
:
modò
non
poeniteant
.
yet
he
doth
not
:
he
could
inflict
present
punishment
for
their
sinnes
,
yet
he
deferres
it
:
hee
could
shew
the
tokens
of
his
furie
and
wrath
,
as
vpon
Sodome
and
Gomorrha
:
but
his
mercie
breeds
delaies
.
Why
so
?
because
it
reioyceth
against
iudgement
,
testifying
his
goodnesse
exceeds
our
iniquities
.
This
is
that
goodnesse
which
Christ
perswades
to
imitate
as
neere
as
wee
may
,
saying
,
Be
ye
perfect
as
your
heauenly
Father
is
perfect
;
who
suffers
the
Sunne
to
shine
,
and
the
raine
to
fall
both
on
the
good
and
the
bad
.
But
this
goodnesse
of
God
is
seene
in
nothing
so
much
,
Ephes.
2.4.5
.
as
in
the
manifestation
thereof
to
his
Church
.
Therein
consists
infinite
and
perfect
goodnesse
:
hence
it
is
that
hee
calles
it
home
when
it
wandred
,
gathers
it
when
it
was
dispersed
,
awakes
it
when
it
was
in
the
slumber
of
sinne
,
Rom.
5.
reuiues
it
being
dead
in
transgressions
,
yea
redeemes
it
being
vtterly
lost
,
1.
Pet.
1.
not
with
corruptible
things
as
filuer
,
gold
,
and
such
like
,
but
with
the
most
pure
and
precious
blood
of
his
deare
and
onely
begotten
Sonne
.
And
now
thus
called
home
,
keepes
it
to
the
Shepheard
of
the
flocke
and
Bishop
of
their
soules
;
thus
gathered
,
preserues
it
louingly
vnder
the
wings
of
his
mercie
;
thus
a
wakened
,
still
sounds
by
the
trumpet
of
his
word
that
it
should
not
be
lulled
asleep
in
the
cradle
of
security
;
Rom.
10.
thus
reuiued
,
giues
still
life
vnto
it
by
the
power
of
his
Spirit
:
and
thus
of
the
exceeding
riches
of
his
grace
and
mercie
hath
deliuered
vs
from
the
captiuitie
of
error
,
sinne
,
Satan
,
corruption
and
eternall
destruction
;
and
so
by
the
same
word
and
Spirit
,
Rom.
8.
conducts
vs
thorough
the
boisterous
seas
of
this
troublesome
world
,
vntill
hee
hath
brought
vs
to
his
hauen
of
euerlasting
rest
and
blessednesse
.
O
the
wonderfull
and
incomprehensible
goodnes
of
this
our
most
gratious
God
and
mercifull
Father
!
The
Arguments
drawne
from
reason
,
Arguments
drawne
from
reason
,
to
proue
God
such
an
absolute
Goodnes
,
from
whom
proceeds
no
euil
.
whereby
those
which
are
vnreasonable
,
may
be
farther
conuinced
,
are
very
many
.
The
Philosophers
defining
that
which
we
call
,
Good
,
say
,
Bonum
est
quod
omnia
expetunt
:
That
is
good
,
which
all
doe
desire
.
But
all
desire
God
,
Reas.
1
and
are
by
a
certain
affection
carried
vnto
him
;
as
vnto
one
in
whom
all
perfection
doth
consist
,
and
from
whom
all
goodnesse
proceedes
,
(
for
euery
one
desires
his
perfection
,
and
longeth
in
a
certain
manner
after
the
chiefe
good
,
which
all
conclude
to
bee
in
God
,
though
some
hauing
their
vnderstandings
darkened
;
and
the
vaile
of
ignorance
as
yet
before
their
eyes
,
framed
vnto
themselues
an
vnknowne
God
,
and
so
could
not
attain
the
goodnes
they
hoped
for
from
him
)
&
therfore
God
is
an
absolute
goodns
.
Reas.
2
Their
second
reason
is
taken
from
the
nature
of
that
which
is
good
,
after
this
manner
:
The
propertie
of
that
which
is
good
,
is
to
extend
and
communicate
it selfe
.
And
by
how
much
the
better
it
is
,
so
much
the
more
doth
it
participate
vnto
others
:
for
thereby
do
men
know
and
say
that
it
is
good
.
The
Sunne
is
therefore
more
excellent
then
the
rest
of
the
starres
,
because
it
is
more
beneficiall
in
extending
his
light
and
vertue
.
The
like
wee
may
see
in
other
Gods
creatures
,
and
especially
in
man
:
the
more
hee
loueth
,
the
more
he
exerciseth
the
duties
which
loue
requireth
:
the
more
righteous
hee
is
,
the
more
hee
executeth
iustice
and
iudgement
:
the
wiser
hee
is
,
the
better
hee
disposeth
of
seuerall
matters
:
the
more
mercifull
he
is
,
the
more
he
visits
the
sicke
,
feeds
the
hungrie
,
cloathes
the
naked
,
relieues
the
oppressed
,
and
shewes
compassion
with
cheerfulnes
,
and
so
in
other
things
particularly
:
to
which
tendeth
that
heauenly
saying
of
Christ
:
It
is
a
better
thing
to
giue
then
to
receiue
.
Now
if
the
goodnesse
of
creatures
is
so
much
the
better
,
by
how
much
the
more
they
communicate
vnto
others
,
then
the
Creator
himselfe
who
communicates
all
vnto
all
,
must
needs
be
goodnesse
it selfe
:
that
is
,
one
from
whom
proceedeth
no
iniquitie
.
Reas.
3
Their
third
reason
is
taken
from
Gods
absolute
perfection
.
There
is
nothing
wanting
in
him
,
nothing
to
bee
more
desired
:
therefore
hee
is
perfect
goodnesse
.
Wee
say
that
vertue
makes
the
owner
good
,
and
his
works
good
:
for
the
vertue
of
euery
thing
,
is
the
perfection
of
that
thing
:
Therefore
since
God
is
absolutelie
perfect
,
it
must
needs
follow
,
that
hee
is
also
perfectlie
good
.
Neither
is
hee
so
fitly
said
to
bee
good
,
as
he
is
properly
said
to
be
goodnesse
it selfe
:
that
is
,
of
himselfe
good
,
and
of
his
owne
essence
perfect
goodnes
:
for
he
receiues
not
his
perfection
from
anie
other
:
neither
is
it
added
to
his
diuine
essence
as
an
accident
,
for
then
it
should
follow
,
that
hee
should
be
good
by
the
participation
of
another
goodnesse
,
which
is
impossible
.
First
,
because
,
if
Gods
essence
and
goodnesse
bee
two
distinct
things
,
then
he
should
not
bee
simple
,
but
subiect
to
composition
.
Secondlie
,
if
he
was
not
of
himselfe
perfectlie
and
essentiallie
good
,
then
hee
should
be
good
by
the
participation
of
another
goodnesse
,
which
is
good
of
it selfe
:
and
therefore
should
not
be
eternall
,
because
hee
should
haue
another
goodnesse
before
him
.
For
that
thing
which
is
good
of
it selfe
,
is
in
nature
and
order
before
that
which
it
doth
participate
his
goodnesse
vnto
.
But
God
is
a
most
simple
and
eternall
goodnesse
,
absolutelie
perfect
,
and
therefore
of
himselfe
essentially
good
:
so
that
this
absolute
perfection
is
proper
to
the
Deitie
only
,
in
regard
of
which
,
al
other
things
are
meerely
imperfect
.
The
water
made
warme
by
the
fire
,
is
imperfectly
warme
,
because
it
receiues
heate
from
another
:
so
the
goodnesse
of
all
other
creatures
is
imperfect
,
because
whatsoeuer
sparke
of
goodnes
they
haue
,
they
receiue
it
from
God
.
So
that
the
most
righteous
,
is
imperfectlie
iust
,
the
most
prudent
,
imperfectly
wise
,
because
both
the
righteousnesse
of
the
one
,
and
wisdome
of
the
other
,
are
iointlie
receiued
from
God
,
who
is
wisdome
and
holinesse
it selfe
.
Yea
,
what
is
the
righteousnesse
of
the
most
holie
,
and
wisedome
of
the
most
wise
,
being
compared
with
God
?
Surelie
filthie
pollution
,
and
palpable
follie
in
his
sight
.
As
impossible
therefore
as
it
is
for
God
not
to
be
God
,
or
being
God
to
lose
the
properties
belonging
to
the
Godhead
;
so
impossible
is
it
for
God
being
of
himselfe
,
an
essentiall
,
absolute
and
perfect
Goodnes
,
to
doe
any
thing
which
should
not
bee
good
,
that
is
,
simplie
a
sinne
and
transgression
of
his
law
.
Hony
,
in
that
respect
that
it
is
honie
,
hath
neither
sowernesse
nor
bitternesse
in
it
:
The
Sunne
of
the
owne
nature
is
light
,
and
therefore
cannot
admit
of
darkenesse
:
The
good
tree
by
his
natural
vertue
,
yeelds
forth
good
fruits
,
and
the
bad
,
those
which
are
euill
.
If
these
creatures
by
the
ordinance
of
God
,
cannot
in
their
natures
admit
of
contraries
,
how
much
lesse
can
the
Creator
,
that
most
perfect
sweetenesse
,
most
glorious
light
,
most
blessed
tree
of
life
,
admit
of
the
gall
of
sinne
,
effect
the
works
of
darkenesse
,
or
yeeld
the
bitter
fruits
of
lust
and
concupiscence
?
Therefore
as
Iohn
saith
:
1.
Ioh.
1.4
.
God
is
light
,
and
in
him
is
no
darkenesse
:
so
wee
conclude
,
God
is
a
perfect
goodnesse
,
and
in
him
is
no
iniquitie
.
Reas.
4
Fourthly
,
euery
Agent
worketh
an
effect
like
vnto
himselfe
,
much
lesse
,
contrarie
to
himselfe
.
Psalm.
1.
The
godly
man
sits
not
in
the
chaire
of
the
scorners
,
nor
walkes
in
the
waies
of
the
wicked
,
but
his
delight
in
the
law
of
the
Lord
,
and
therein
doth
exercise
himselfe
day
and
night
:
The
wicked
on
the
contrarie
,
reiect
Gods
lawes
,
and
effect
the
works
of
darknesse
,
and
herein
they
take
pleasure
and
delight
,
as
the
fish
to
bathe
in
the
sea
:
If
these
are
carried
this
way
,
or
that
way
,
according
to
their
seuerall
conditions
,
how
can
God
bee
mooued
to
any
other
then
to
good
,
being
a
most
perfect
essentiall
goodnesse
?
Reas.
5
Fiftlie
,
he
which
knoweth
euil
,
as
it
is
euil
,
&
doth
no
way
conceiue
of
it
to
be
good
,
that
man
doth
not
at
any
time
will
that
euill
:
for
the
wil
is
naturallie
caried
to
that
which
is
good
,
and
when
it
wils
the
contrarie
,
it
is
from
the
corruption
of
the
naturall
instinct
of
willing
,
and
because
man
is
deceiued
,
through
his
corrupted
nature
,
and
by
the
false
shew
set
thereon
by
Satan
,
to
take
that
for
good
which
indeede
is
euill
.
Yea
to
those
whose
consciences
tell
them
they
refuse
the
good
,
and
chuse
the
euil
,
euen
to
them
,
doth
the
good
for
that
instant
seeme
lesse
beneficiall
,
and
the
euill
more
commodious
&
pleasing
.
But
God
being
an
absolute
pure
goodnesse
,
can
will
nothing
corruptlie
:
he
knoweth
euill
in
al
respects
,
it
cannot
deceiue
him
:
he
is
not
deluded
with
a
false
shew
,
to
whom
all
things
are
apparent
:
the
outward
painting
hides
not
the
inward
corruption
from
him
,
to
whom
all
things
are
naked
:
the
nature
of
his
owne
effects
cannot
deceiue
him
,
to
whom
the
verie
secrets
of
all
mens
hearts
are
euident
:
Satan
may
leade
the
blind
awrie
,
but
hee
cannot
seduce
the
Al-seeing
:
though
his
first
assault
ouercame
Adam
and
Eue
,
yet
many
attempts
could
not
preuaile
against
Christ
.
Therefore
if
good
be
the
proper
obiect
of
the
will
in
the
corrupted
creature
,
how
much
more
doth
the
pure
Creator
,
the
Al-seeing
God
,
will
only
that
which
is
good
?
Reas.
6
Sixtlie
,
those
things
which
God
willeth
,
those
he
both
liketh
and
loueth
:
for
it
is
the
propertie
of
the
will
to
bee
caried
with
a
certaine
affection
vnto
that
which
it
doth
will
.
But
God
doth
no
way
affect
sinne
,
but
both
hateth
and
condemneth
it
:
Psal.
44.
Thou
Lord
hast
hated
iniquitie
,
and
loued
righteousnesse
.
And
Zacharie
,
after
he
had
perswaded
the
people
to
eschue
sin
,
addes
the
reason
wherfore
they
should
obey
,
namely
.
For
these
are
the
things
which
the
Lord
of
Armies
hath
hated
.
And
therefore
the
will
being
carried
with
a
certen
affection
to
the
thing
willed
,
how
can
God
,
hating
sinne
and
iniquitie
,
meerely
will
the
same
?
Reas.
7
Seuenthly
,
if
God
was
the
effecter
of
sinne
in
his
owne
person
,
or
did
worke
it
by
others
,
then
hee
would
not
vse
meanes
for
the
preuenting
thereof
,
for
therein
he
should
crosse
his
own
works
.
But
hitherto
tend
all
his
works
of
creation
,
the
whole
Law
and
the
Gospell
,
namely
,
vnto
obedience
vnto
God
,
and
auoiding
of
sinne
:
and
for
this
purpose
,
(
as
Iohn
saith
)
that
he
might
take
away
the
sinnes
of
the
world
,
and
destroy
the
workes
of
the
diuell
,
Ioh.
1.30
.
1.
Ioh.
3.6
.
he
gaue
the
greatest
price
,
euen
his
only
begotten
Son
,
that
which
was
most
neere
and
deare
vnto
him
.
Now
what
wisdome
can
we
hold
it
,
to
labour
continually
to
preuent
that
which
wee
purpose
continually
to
effect
:
and
why
should
wee
doe
that
,
for
which
wee
would
giue
the
greatest
price
to
haue
it
abolished
?
Since
wee
hold
this
to
bee
follie
in
our selues
,
how
dare
wee
impute
it
to
God
,
being
wisedome
it selfe
?
Reas.
8
Eighty
,
euery
sinne
is
committed
,
either
by
leauing
that
vndone
,
which
ought
to
bee
done
:
or
by
doing
that
which
ought
not
to
be
done
.
Sinnes
are
either
of
omnissiō
,
or
commission
.
But
God
is
tied
to
neither
of
these
:
and
therfore
can
faile
in
neither
.
If
hee
should
bee
bound
to
any
thing
,
how
should
hee
be
ruler
of
all
things
?
for
to
be
bound
to
a
thing
,
and
yet
to
haue
authoritie
ouer
that
thing
,
agrees
not
with
reason
.
Now
since
all
of
vs
acknowledge
God
to
bee
Almightie
,
which
is
to
rule
al
,
and
haue
authoritie
ouer
all
,
we
must
needs
confesse
he
is
not
tied
to
any
law
,
and
therfore
cannot
offend
against
the
law
.
Reas.
9
Ninthly
,
euery
sinne
is
properly
a
sin
from
the
next
cause
of
the
same
,
and
not
from
another
cause
further
remoued
.
A
tree
blowne
down
by
the
winde
,
is
called
a
windfall
,
as
attributing
the
cause
of
the
fall
vnto
the
winds
,
and
not
vnto
the
heauens
,
which
drew
vp
the
vapors
,
whereby
the
winds
were
caused
.
When
a
man
is
scald
with
hot
water
,
it
is
called
a
scalding
,
as
attributing
the
cause
to
the
water
,
and
not
a
burning
,
as
hauing
relation
to
the
fire
,
by
whose
vertue
the
water
was
heated
.
As
these
effects
are
properlie
imputed
to
their
next
causes
,
so
is
sinne
vnto
vs
,
and
not
vnto
God
,
being
the
cause
farthest
remooued
in
our
actions
,
whereunto
our
sinnes
are
ioyned
.
Though
the
diuell
was
the
setter
,
deciuer
,
and
instigator
in
the
sinne
of
eating
the
forbidden
fruit
,
yet
the
transgression
was
properlie
Adams
,
else
how
could
Gods
iustice
haue
taken
hold
vpon
him
,
and
his
whole
posteritie
for
the
same
?
Reas.
10
Tenthly
,
what
God
punisheth
in
all
,
that
he
cannot
in
iustice
effect
in
any
:
Either
in
the
person
of
Christ
,
or
on
these
which
commit
it
.
But
God
punisheth
sinne
in
all
:
And
therefore
being
Iustice
,
cannot
effect
it
in
any
.
Reas.
11
The
eleuenth
reason
:
If
God
bee
the
author
of
sinne
,
it
must
needs
be
as
hee
doth
either
foreknow
it
,
decree
it
,
or
will
it
.
But
God
cannot
be
the
author
of
sin
any
of
these
waies
.
And
therefore
not
at
all
.
The
former
part
of
the
Argument
is
euident
.
It
remaines
to
proceed
to
the
proofe
of
the
latter
part
.
Touching
the
first
,
namely
,
that
Gods
foreknowledge
cannot
be
the
cause
of
sinne
:
God
is
said
either
to
know
things
,
or
to
foreknow
them
.
we
must
note
,
that
God
is
said
either
to
know
things
,
or
to
foreknow
them
:
betweene
his
knowledge
&
foreknowledge
,
there
is
this
difference
.
The
difference
betweene
Gods
knowledge
,
and
foreknowledge
.
Knowledge
is
general
of
all
things
both
done
,
and
to
be
done
;
but
his
foreknowledge
is
restrained
to
things
that
are
to
be
done
hereafter
.
Secondly
,
Gods
knowledge
extends
to
that
within
himselfe
,
as
well
as
to
that
without
himselfe
;
but
his
foreknowledge
is
onely
of
outward
things
,
and
cannot
be
said
to
be
of
any
thing
within
himselfe
:
because
whatsoeuer
is
in
God
,
is
his
essence
,
which
being
from
euerlasting
,
in
reason
he
cannot
be
said
to
foreknow
the
same
.
We
must
further
obserue
,
Knowledge
is
either
contemplatiue
,
or
actiue
.
that
this
his
knowledge
is
to
be
considered
two
waies
.
The
one
absolutely
and
simplie
,
as
it
is
only
in
himselfe
;
the
other
secundùm
quid
,
respectiuely
,
as
when
an
Artificer
maketh
that
,
whose
maner
&
forme
he
doth
foreknow
.
The
former
is
a
contemplatiue
knowledge
,
that
is
,
a
knowledge
without
practise
or
effecting
the
thing
foreknowne
.
The
latter
is
an
actiue
knowledge
,
that
is
,
a
knowledge
ioyned
with
practise
,
or
a
working
the
thing
foreknowne
.
Contemplatiue
knowledge
no
cause
of
sinne
.
Out
of
which
diuision
,
this
Argument
ariseth
:
If
Gods
knowledge
is
the
cause
of
sinne
,
it
is
either
as
it
is
contemplatiue
,
or
actiue
:
But
it
is
not
a
cause
of
sinne
either
of
these
waies
:
And
therefore
not
at
all
.
That
Gods
bare
foreknowing
a
thing
will
come
to
passe
,
Gods
foreknowledge
cannot
be
a
cause
of
sin
.
cannot
be
the
cause
of
the
thing
foreknowne
;
it
appeares
:
first
,
by
the
naturall
signification
of
Theorica
,
contemplatiue
,
which
is
a
meere
conceiuing
and
vnderstanding
of
a
thing
,
without
any
working
vpon
that
thing
,
for
then
it
should
cease
to
bee
contemplatiue
,
and
should
become
actiue
.
Secondly
,
the
vnderstanding
,
as
it
is
in
it selfe
considered
,
cannot
properly
be
said
to
work
any
thing
,
for
it
is
proper
to
the
vnderstanding
to
concciue
of
those
things
which
are
without
,
and
it
is
peculiar
to
the
will
,
to
bee
moued
from
the
vnderstanding
,
to
the
working
of
those
things
,
which
the
vnderstanding
conceiueth
.
Now
knowledge
doth
belong
to
the
vnderstanding
,
and
not
to
the
will
;
therefore
of
it selfe
cannot
worke
any
thing
outwardlie
:
and
if
it
worke
nothing
,
it
cannot
be
the
cause
of
any
thing
,
Causa
enim
est
cuius
vires
est
:
For
that
is
the
cause
of
a
thing
,
by
whose
force
or
vertue
that
thing
is
effected
.
The
Physition
knowes
his
patient
will
die
shortly
:
Simile
.
The
Carpenter
knowes
his
neighbours
house
will
fall
quicklie
:
the
Mariner
knowes
a
leake
not
stopt
in
a
passengers
ship
,
will
drowne
him
presentlie
.
Is
therfore
the
Physition
the
cause
of
his
patients
death
:
the
Carpenter
the
cause
of
the
fall
of
his
Neighbours
house
;
or
the
Marriner
the
cause
of
the
sinking
of
the
Passengers
ship
?
Surely
no
:
Therefore
wee
conclude
that
Gods
foreknowing
of
sins
,
cannot
be
a
cause
of
them
.
Secondly
,
Gods
actiue
knowledge
cannot
be
a
cause
of
sinne
.
actiue
knowledge
cannot
be
a
cause
of
sinne
:
for
it
is
not
simple
,
but
is
ioyned
with
the
will
:
neither
doth
knowledge
work
vpon
outward
things
,
but
the
will
onlie
.
Simile
.
A
Shipwright
from
his
knowledge
prescribes
the
forme
of
a
ship
,
and
directs
the
way
of
making
it
:
but
his
will
going
with
his
knowledge
is
actiue
,
and
only
worketh
in
the
same
:
because
it
is
from
his
will
that
he
worketh
himselfe
,
and
from
thence
also
that
hee
commandeth
others
;
for
a
man
doth
not
make
a
ship
,
because
hee
knowes
the
way
of
framing
it
,
but
because
he
desires
and
willes
a
ship
,
therefore
he
labours
to
haue
it
.
Indeed
with
God
there
is
neither
time
past
nor
to
come
,
yet
by
that
order
which
we
see
he
hath
set
downe
in
the
course
of
things
,
which
is
vsually
called
a
naturall
order
,
we
may
say
,
that
knowledge
goeth
before
the
wil
,
and
the
wil
before
the
effecting
of
the
worke
;
for
we
worke
nothing
but
that
which
we
first
will
,
neither
will
wee
any
thing
properlie
,
but
that
which
our
vnderstanding
doth
first
conceiue
,
and
our
iudgement
approoue
.
Now
I
hold
it
lawfull
by
the
consideration
of
this
naturall
course
infused
into
the
creatures
,
Though
not
strictly
in
all
,
yet
in
this
we
now
entreats
of
.
to
ascend
vnto
the
knowledge
of
the
diuine
order
of
working
in
the
Creator
,
and
so
in
humilitie
to
reason
from
things
naturall
to
supernaturall
.
And
this
seemes
Paul
to
warrant
,
when
hee
saith
:
Rom.
1.20
.
The
inuisible
things
of
God
,
that
is
,
his
eternall
power
and
his
Godhead
,
are
seene
by
the
creation
of
the
world
:
the
heauens
declaring
the
glorie
of
God
,
and
the
earth
shewing
his
handiworke
.
Therfore
it
is
certaine
that
Gods
knowledge
is
not
a
cause
of
any
thing
,
but
that
his
knowledge
and
wil
conioyned
,
effect
all
things
.
Wherefore
wee
conclude
this
truth
with
Augustine
:
Lib.
7.
de
Anima
.
Deus
nos
peccatores
pranoscit
,
non
facit
:
God
foreknowes
we
will
sinne
,
but
makes
vs
not
sinne
:
according
to
that
of
Hierome
:
Non
ideò
peccauit
Adamus
quia
Deus
hoc
futurum
nouerat
,
sedpraesciuit
Deus
,
Dial.
3.
aduersus
Pelag.
quasi
deus
,
quidille
erat
propria
voluntate
facturus
:
Adam
did
not
therefore
sin
because
Godknew
hee
would
sinne
:
but
God
,
as
he
was
God
,
did
know
what
Adam
of
his
owne
will
and
accord
was
about
to
do
.
And
thus
much
for
the
proouing
that
Gods
knowledge
cannot
properly
bee
the
cause
of
any
thing
.
I
come
to
the
second
.
Before
I
enter
the
prouing
that
Gods
decree
cannot
be
the
cause
of
sinne
,
Gods
decree
is
not
a
cause
of
sinne
.
we
must
obserue
that
it
is
to
be
considered
two
waies
:
Gods
decree
considered
two
waies
.
First
,
as
it
is
in
himselfe
before
all
beginnings
,
not
manifested
vnto
any
:
secondly
,
as
it
is
put
in
execution
,
and
so
made
apparent
to
others
.
The
former
is
called
an
Act
of
decreeing
within
himselfe
,
the
latter
,
the
execution
of
this
decree
effected
without
himselfe
.
Ephes.
1.4
.
The
first
is
that
whereby
God
hath
necessarilie
,
yet
freelie
from
all
eternitie
decreed
all
things
:
the
second
is
an
Action
of
God
,
by
which
al
things
in
their
appointed
time
are
so
accomplished
,
as
in
his
heauenly
wisdome
,
they
were
foreknowne
and
in
his
eternall
counsell
decreed
.
Now
Gods
decree
considered
either
of
these
waies
,
cannot
be
an
absolute
cause
of
any
action
,
but
only
so
far
forth
as
God
hath
willed
that
action
.
True
it
is
,
that
God
willeth
not
any
thing
but
that
which
in
great
wisdome
he
had
decreed
:
yet
he
cannot
so
properlie
be
said
to
be
the
cause
of
any
thing
in
that
he
decreed
it
,
as
in
that
respect
that
he
willed
it
,
because
his
will
effecteth
what
his
decree
appointeth
:
whence
this
argument
ariseth
:
If
Gods
will
is
not
a
cause
of
any
sinne
,
then
much
lesse
his
decree
:
But
Gods
will
is
not
at
any
time
a
cause
of
sinne
:
And
therefore
not
his
decree
.
Of
the
proposition
there
is
no
question
.
Gods
will
is
not
a
cause
of
sinne
.
It
resteth
to
prooue
the
assumption
:
being
the
third
and
last
part
of
the
disiunction
.
The
will
of
God
,
Rom.
8.19
.
Ephes.
1.
Gods
will
is
either
efficient
,
commanding
,
or
permissiue
.
being
that
whereby
he
most
freely
and
powerfully
willeth
all
things
,
and
that
with
one
and
the
same
Act
of
willing
,
is
distinguished
into
efficient
,
commanding
,
and
permissiue
.
1.
Efficient
.
His
efficient
will
is
that
whereby
hee
either
worketh
absolutelie
of
himselfe
without
the
meanes
of
any
other
;
or
if
by
others
,
yet
so
as
that
they
doe
not
properlie
worke
,
but
God
in
and
by
them
.
2.
Commanding
.
His
commanding
will
is
that
,
whereby
he
worketh
by
commanding
and
setting
of
others
to
worke
.
3.
Permissiue
.
His
permissiue
will
is
that
whereby
he
doth
willinglie
suffer
sin
to
bee
committed
for
the
manifestation
of
his
iustice
and
glorie
.
The
two
former
waies
doe
so
comprehend
Gods
working
,
as
that
(
the
thing
being
effected
according
to
the
manner
and
end
prescribed
,
)
he
is
made
the
principall
cause
and
author
thereof
.
But
his
latter
way
of
willing
,
namely
,
his
voluntarie
suffering
,
can
by
no
meanes
make
him
the
cause
of
the
euill
he
doth
so
permit
.
But
all
is
reduced
after
this
manner
:
If
Gods
will
is
the
cause
of
any
sinne
,
then
it
is
either
as
he
doth
effect
it
himselfe
,
command
others
to
commit
it
,
or
because
he
doth
willinglie
suffer
it
:
But
Gods
will
is
not
a
cause
of
sinne
any
of
these
waies
:
And
therefore
not
at
all
.
Touching
the
former
two
,
because
from
a
cause
simplie
good
cannot
proceede
any
euill
,
neither
can
he
which
is
Iustice
it selfe
,
punish
that
in
another
which
hee
commandeth
that
partie
to
commit
;
by
reason
of
these
and
many
moe
alreadie
alleaged
,
there
is
no
doubt
to
be
made
of
them
.
The
question
is
about
the
third
,
namely
Gods
voluntary
suffering
of
sin
,
which
although
I
haue
prooued
that
it
cannot
be
a
cause
of
the
thing
so
suffered
;
yet
because
the
aduersaries
of
this
truth
doe
draw
most
of
their
arguments
from
hence
,
Satan
cunningly
raising
many
doubts
of
his
goodnes
,
who
indeed
is
an
infinit
goodnesse
in
,
and
of
himselfe
,
and
is
also
infinitelie
good
and
gratious
vnto
others
,
I
will
by
way
of
confirming
the
latter
part
of
this
Argument
,
stand
somewhat
more
vpon
opening
this
truth
vnto
vs
.
What
Gods
permissiue
will
is
,
I
haue
shewed
immediatelie
before
.
The
fountaine
from
which
it
proceeds
is
his
foreknowledge
,
as
that
from
which
all
his
actions
,
(
quoad
extra
,
as
Diuines
call
them
)
which
are
effected
without
him
,
haue
their
beginning
:
and
is
thus
distinguished
,
either
it
is
absolute
and
simple
,
Permission
is
either
simple
or
respectiue
.
as
the
suffering
of
Adam
to
eate
the
forbidden
fruit
,
or
it
is
respectiue
and
hath
regard
and
consideration
to
the
parties
suffered
.
God
determining
thereby
to
keepe
his
law
of
iustice
vnspotted
,
and
yet
to
giue
a
generall
rule
to
all
Magistrates
how
to
vse
a
wise
moderation
.
As
when
God
permitted
the
Israelites
to
sell
their
children
into
bondage
,
and
Moses
for
the
hardnesse
of
the
peoples
hearts
granted
a
bill
of
diuorcement
,
Matth.
19.8
.
though
from
the
beginning
it
was
not
so
.
Touching
this
permission
thus
considered
,
Jn
God
permitting
of
sin
,
foure
things
to
be
obserued
.
these
things
are
to
be
obserued
:
First
,
that
Gods
suffering
of
sinne
is
voluntarie
:
for
being
almightie
,
he
cannot
be
constrained
to
any
thing
.
Secondly
,
that
this
suffering
,
is
for
a
set
purpose
and
end
agreeing
with
his
iustice
and
glorie
:
as
that
the
exceeding
riches
of
his
grace
and
mercie
might
more
appeare
in
sauing
the
elect
,
and
his
iustice
and
power
be
more
euident
in
condemning
the
wicked
.
Thirdly
,
that
this
permission
is
not
idle
,
proceeding
either
of
negligence
,
inabilitie
,
or
ignorance
,
(
common
causes
of
mans
permitting
)
but
is
from
the
determinate
counsell
of
God
,
knowing
,
and
decreeing
a
voluntarie
suffering
.
Lastly
,
that
this
permission
is
with
a
limitation
of
the
natures
of
sins
,
of
their
number
,
with
the
times
,
places
and
persons
committing
them
.
So
that
men
are
often
restrained
in
their
wicked
purposes
,
neither
can
the
diuell
preuaile
alwaies
in
what
he
most
desireth
,
no
not
with
the
most
wicked
,
much
lesse
with
the
vnregenerate
in
the
secret
counsell
of
God
elected
to
eternall
glorie
,
though
not
as
yet
called
home
to
Christ
Iesus
the
Shepheard
of
the
flocke
and
Bishop
of
our
soules
.
For
if
Gods
diuine
power
and
rich
grace
,
should
not
concurre
in
this
,
then
(
alas
)
men
should
neuer
cease
sinning
,
yea
then
their
least
transgressions
should
be
peccata
clamantia
,
crying
sinnes
,
sinnes
of
presumption
,
blasphemies
&
sins
against
the
holy
Ghost
;
that
so
the
committers
might
perish
finally
.
Whereto
then
should
serue
the
gratious
promises
of
God
in
Christ
Iesus
vpon
true
repentance
by
a
liuely
faith
apprehended
?
Alas
to
no
end
:
Ephes.
2.2.3
.
for
without
the
barres
of
Gods
grace
and
mightie
power
,
wee
inclining
,
the
world
alluring
,
and
Satan
continually
tempting
;
how
should
we
eschew
that
great
&
seareful
sinne
,
for
which
the
grace
of
repentance
is
neuer
granted
?
If
this
was
not
true
euen
in
the
wicked
,
most
lamentable
miserie
should
befall
all
true
hearted
Christians
.
We
haue
experience
of
the
truth
of
this
doctrine
in
the
most
grieuous
persecutions
of
the
Church
of
Christ
,
and
especially
in
that
most
fearfull
conspiracie
and
infernall
treason
,
deuised
,
plotted
,
and
prosecuted
by
that
Antichristian
sect
and
diuell
incarriate
Papists
,
against
the
Church
of
Christ
,
his
chiefe
Anointed
,
and
all
other
the
most
religious
,
wise
,
and
honourable
Peeres
of
this
Common-wealth
,
whom
,
had
not
the
hand
of
the
Lord
(
of
his
especiall
grace
to
the
Nursefathers
of
his
Church
)
miraculously
deliuered
,
they
,
(
cursed
be
the
soules
that
shall
once
intend
it
)
as
innocent
lambes
had
been
deliuered
to
the
bloodie
slaughter-house
of
diuellish
Tyrants
,
the
walles
of
our
Hierusalem
had
been
broken
downe
,
the
honour
of
our
Sion
laid
in
the
dust
,
yea
,
the
many
Pillars
and
sole
Maintainers
of
our
welfare
being
taken
away
,
(
farre
be
it
from
vs
O
Lord
:
for
this
is
most
fearefull
to
thinke
of
,
how
fearfull
then
O
Lord
to
endure
it
?
)
we
thewhole
bodies
of
his
Highnes
dominions
had
come
to
a
most
lamentable
subuersion
and
ouerthrow
.
A
comfortable
instance
of
Gods
reslrayuing
the
sinnes
of
the
wicked
.
But
(
to
the
euerlasting
praise
of
our
most
gratious
God
bee
it
spoken
)
they
haue
digged
a
pit
,
and
haue
fallen
into
the
middest
of
it
themselues
:
the
Lord
of
the
riches
of
his
mercie
hath
broken
their
nets
,
&
our
soules
are
deliuered
from
the
bloodie
hands
of
these
infernall
,
insatiate
fowlers
.
O
that
men
would
therefore
praise
the
Lord
for
his
goodnesse
,
Psalm.
107.
and
declare
the
wonders
hee
hath
wrought
for
the
children
of
men
!
Surely
the
policie
of
man
preuented
it
not
:
they
stood
affected
to
vs
,
(
and
holding
the
grounds
of
their
profession
will
alwaies
so
stand
)
euen
as
Satan
vnto
Iob
,
Iob
1.
desiring
(
if
the
Lord
would
permit
)
to
plague
both
soules
and
bodies
:
yet
as
the
Lord
said
,
he
would
not
suffer
Abimelech
to
sinne
against
him
,
Genes.
10.6
.
by
comming
neere
vertuous
Sarah
;
so
let
vs
al
with
one
hart
&
voice
confesse
,
that
our
mercifull
God
would
not
suffer
these
diuellish
Papists
to
proceed
to
the
height
of
their
hortible
sinnes
,
by
comming
neerer
his
Anointed
,
and
honorable
chosen
ones
,
to
extinguish
the
blessed
light
of
Christs
Gospel
,
and
that
admired
happines
,
which
by
their
most
religious
,
iust
,
wise
,
and
careful
gouernment
,
we
haue
enioyed
amongst
vs
.
Further
,
In
euery
permission
,
two
Agents
.
it
is
to
bee
obserued
,
that
in
euery
permission
there
are
two
Agents
:
the
person
permitting
,
and
the
person
permitted
.
The
former
hath
power
to
hinder
,
&
when
he
pleaseth
doth
vse
the
same
.
The
latter
hath
an
abilitie
of
working
,
and
when
hee
is
permitted
,
doth
put
the
same
in
execution
.
In
both
of
these
there
is
a
voluntarie
action
,
as
wel
in
the
suffered
,
as
in
the
suffer
:
but
herein
is
the
difference
,
the
action
of
his
will
which
suffereth
is
only
inward
,
and
worketh
nothing
in
him
whom
it
suffereth
:
the
partie
suffered
worketh
of
his
owne
proper
will
,
his
end
of
working
being
not
preuented
,
nor
his
meanes
of
accomplishing
hindred
by
the
other
:
so
that
although
in
both
of
these
there
is
a
voluntarie
action
,
yet
one
of
them
onely
is
author
of
the
fact
:
And
by
consequence
,
God
onely
suffering
,
and
we
wholly
executing
,
hee
is
most
pure
and
holy
,
and
we
only
guiltie
of
our
sinnes
committed
.
For
although
,
as
Augustine
saith
,
Nothing
is
done
in
the
world
which
the
Lord
would
not
to
be
done
,
Enchir.
cap.
95.
Vel
ipse
faciendo
,
vel
voluntariè
sinendo
,
either
by
doing
it
himselfe
,
or
by
a
willing
suffering
of
it
to
be
done
,
yet
he
is
altogether
free
from
the
guilt
of
the
transgression
,
though
for
the
manifestation
of
his
iuflice
and
glorie
,
he
doth
suffer
the
same
.
Simile
.
Admit
there
is
a
gappe
open
into
my
neighbours
Orchyard
,
I
see
it
,
(
yet
not
bound
to
stop
it
)
leaue
it
open
;
if
afterward
another
mans
cartell
go
in
and
spoile
the
fruits
,
shall
I
bee
liable
to
the
trespasse
?
surely
noe
.
The
Lord
sees
there
is
a
gap
broken
into
his
vineyard
,
by
our
fall
in
Adam
:
The
heresie
of
the
Secentians
Aug.
de
hares
.
and
of
Florinus
and
Blastus
,
(
Euseb.
lib.
5.
cap.
13.
&
28.
)
teaching
the
contrarie
,
is
verie
damnable
.
he
sees
wee
will
play
the
wilde
bores
,
breake
downe
his
vines
,
spoile
his
Church
,
persecute
his
holy
ones
,
and
so
both
injury
him
and
his
:
If
therefore
he
makes
not
a
stay
by
his
holy
Spirit
,
changeth
not
our
minds
,
alters
not
our
affections
,
nor
preuents
our
purposes
,
and
thereupon
we
worke
all
this
villany
against
his
Diuine
Maiestie
;
is
he
therefore
a
trespasser
in
his
owne
wrong
?
It
cannot
be
:
for
hee
doth
not
the
hurt
in
his
owne
person
,
nor
is
any
way
tied
to
preuent
it
in
others
:
which
being
granted
,
hee
can
no
waies
bee
blamed
for
what
we
commit
.
Quest.
1
But
some
not
contented
with
this
,
demaund
why
God
doth
suffer
the
sin
,
which
he
could
so
easily
hinder
?
Ans.
Paul
answeres
:
In
that
he
suffers
with
long
patience
the
vessels
of
wrath
prepared
to
destruction
,
Rom.
9.22.23
it
is
to
shew
his
wrath
,
De
pradest
.
l.
1.
and
make
his
power
knowne
ouer
the
wicked
;
and
that
he
might
declare
the
riches
of
his
glorie
vpon
the
vessels
of
mercie
.
In
which
(
as
Augustine
saith
)
the
Lord
doth
well
,
for
he
doth
not
suffer
sinne
,
but
by
his
iust
iudgement
,
and
whatsoeuer
is
iust
is
good
.
For
although
sinnes
are
not
good
,
in
that
respect
that
they
are
simplie
sinnes
:
yet
it
is
good
that
there
should
be
sinnes
,
otherwise
God
(
to
whom
it
is
as
easie
to
hinder
euill
from
being
done
,
as
when
it
is
done
,
to
cause
good
to
arise
from
the
same
)
would
neuer
haue
suffered
it
to
be
committed
:
Fulgentius
.
for
how
can
we
imagine
that
he
who
is
goodnesse
it selfe
,
and
also
Al-omnipotent
,
Ierem.
23.
wuld
suffer
any
euill
to
be
done
,
vnlesse
by
that
euill
hee
effected
some
good
?
Clemens
Alexandrinus
.
the
sins
of
the
reprobate
declare
his
iust
iustice
and
iudgement
,
vpon
the
vessels
of
reprobation
;
the
fallings
of
the
godly
,
his
exceeding
riches
of
grace
vpon
the
vessels
of
mercie
.
Rom.
9.17.32.33
.
And
thus
in
the
depth
of
his
wisdome
hee
hath
shut
vp
all
vnder
sinne
,
Gal.
3.22
.
Rom.
11.31
.
that
his
iustice
and
mercie
might
appeare
vnto
all
men
.
Secondly
,
note
,
that
before
this
suffering
of
sinne
,
there
doth
euer
go
an
offering
of
mercie
,
to
preuent
the
sinne
:
so
that
if
we
are
not
staid
from
our
iniquities
,
the
cause
is
not
the
want
of
Gods
mercy
,
in
not
offering
grace
,
but
in
the
hardnes
of
our
hearts
,
in
not
receiuing
it
when
it
is
offered
.
And
therefore
saith
Augustine
,
Augustine
.
Non
ideò
non
habet
homo
gratiam
,
quia
Deus
non
dat
,
sed
quia
homo
non
accipit
:
Men
want
the
grace
of
God
to
keepe
them
from
sinne
,
not
because
God
doth
not
offer
it
,
but
because
when
it
is
offered
,
they
haue
not
harts
to
receiue
it
.
Christ
is
the
way
to
the
wanderer
,
but
he
seeketh
by-pathes
,
&
will
not
follow
him
:
A
light
to
them
in
darknesse
,
but
they
winke
with
their
eyes
and
will
not
behold
him
:
An
inuiter
to
his
blessed
Supper
,
Luk.
14.24
.
Ioh.
6.35
.
but
men
wil
not
taste
it
:
He
knocks
at
the
doores
of
our
hearts
,
but
we
will
not
let
him
enter
:
He
brings
the
bread
of
life
,
but
we
will
needs
starue
in
our
sinnes
:
Prou.
1.
He
makes
proclamation
that
all
may
freely
haue
it
,
yet
men
must
bee
drawne
or
none
will
receiue
it
:
Per
totum
vbique
iacet
agrotus
:
Aug.
in
Matth.
9.11
.
Euery
soule
is
sicke
of
sinne
,
ideoque
magnus
de
coelo
venit
Medicus
,
and
therefore
that
great
and
gratious
Physition
is
come
from
heauen
to
cure
vs
:
hee
seekes
vnto
vs
,
knockes
at
our
doores
and
offers
his
heauenly
potions
,
imò
pharmaca
benedicta
,
immensique
valoris
,
yea
blessed
potions
,
and
of
an
exceeding
great
value
:
Simile
.
but
such
are
our
waiward
natures
,
such
our
affections
meere
repugnant
to
that
which
is
good
,
that
we
will
not
be
healed
.
So
that
,
meritò
perit
aegrotus
qui
medicum
vlerò
venientem
respuit
,
the
sicke
patient
doth
deseruedly
perish
,
which
peruersly
refuseth
the
good
Physition
when
hee
willingly
offers
his
helpe
vnto
him
.
Musculus
.
The
lame
in
the
ditch
doth
wilfully
perish
,
whilest
hee
reiects
his
neighbours
hand
when
it
is
offered
vnto
him
:
so
if
men
darkened
in
their
vnderstandings
,
and
hauing
the
vaile
of
ignorance
as
yet
before
their
eyes
,
doe
tread
the
paths
of
sinne
till
they
stumble
at
the
threshold
of
hell
,
and
so
fall
into
the
pit
of
eternall
destruction
;
the
cause
is
not
the
want
of
Gods
gracy
that
would
not
enlighten
them
,
but
their
wilfull
blindnes
that
would
not
be
enlightned
.
Ioh.
3.19
.
For
herein
is
their
condemnation
,
in
that
(
as
S.
Iohn
saith
)
that
light
is
come
into
the
world
:
but
men
loue
darknes
more
then
light
,
because
their
deeds
are
enill
.
Quest.
2
Others
demaund
,
why
God
gaue
m
a
nature
mutable
and
subiect
to
sinning
.
Ans.
To
these
lunius
answers
,
that
it
may
as
well
be
demanded
,
why
hee
made
him
not
God
;
because
immutabilitie
is
proper
to
the
Deitie
onely
:
neither
is
it
(
in
the
iudgement
of
the
learned
)
as
praise
worthie
to
haue
a
nature
not
subiect
to
temptation
,
as
hauing
a
nature
subiect
vnto
it
,
to
resist
the
same
when
we
are
tempted
.
Thus
it
is
euident
that
God
can
by
no
meanes
be
the
Author
of
sinne
,
Delapsu
Adami
.
neither
because
hee
foreknowes
it
,
Si
diabolus
seductionis
potestatem
non
accepisset
,
home
probationis
mercedem
non
accepisset
.
Chrysost.
Oper.
impers.
homil.
55.
decrees
it
,
willingly
suffers
it
,
or
made
man
by
nature
subiect
to
commit
it
.
It
rests
in
the
next
place
to
shew
,
first
,
that
Satan
and
our selues
are
the
causes
of
the
sins
we
commit
.
Secondly
,
that
although
in
euery
of
our
actions
there
are
three
caudes
,
and
that
euery
of
these
worke
that
which
is
good
,
yet
notwithstanding
the
action
may
bee
euill
,
and
that
this
euill
proceedes
from
our selues
.
Thirdly
,
that
two
things
must
be
obserued
to
make
our
actions
pleasing
to
God
,
and
that
a
failing
in
either
makes
them
abominable
.
That
Satan
and
our selues
are
the
sole
causes
of
the
sinnes
we
commit
.
FIrst
,
touching
Satan
,
that
he
is
primitiuus
peccator
,
Ioh.
6.
the
first
and
originall
offender
,
from
whom
sinne
flowing
as
out
of
a
maine
sea
,
conueieth
it selfe
into
the
whole
posteritie
of
all
mankind
,
the
Scriptures
are
very
copious
in
prouing
the
same
.
Ioh.
8.44
.
When
the
diuell
speaketh
a
lie
(
saith
Iohn
)
then
speaketh
he
of
his
own
,
for
he
is
a
lier
and
the
father
thereof
.
1.
Ioh.
3.8
.
So
that
hee
which
committeth
sinne
,
is
of
the
diuell
,
because
the
diuell
sinneth
from
the
beginning
.
To
this
end
therfore
is
the
Sonne
of
man
made
manifest
,
that
hee
might
dissolue
the
workes
of
the
diuell
.
Secondly
,
man
is
the
cause
of
sinne
:
for
after
that
it
was
conucied
from
Satan
into
Adam
,
Maxey
in
his
golden
chaine
.
in
him
it
ariseth
as
out
of
a
spring
,
from
this
spring
it
is
reserued
in
nature
as
in
a
conduit
,
Rom.
5.12
.
from
nature
conueied
to
concupiscence
as
by
a
pipe
,
which
working
in
our
corrupted
natures
,
causeth
sinne
and
iniquitie
to
bee
effected
:
so
that
now
,
because
euery
action
hath
his
qualitie
from
the
roote
of
the
affection
,
and
from
the
intention
of
the
next
author
,
therefore
is
sinne
properly
attributed
vnto
our selues
,
as
the
causes
thereof
.
And
therefore
the
Lord
for
the
disobedience
of
his
people
Israel
in
not
hearkening
vnto
him
,
saith
that
hee
gaue
them
vp
vnto
their
owne
hearts
lusts
,
Psalm.
81.
Genes.
6.5
.
and
they
walked
in
their
own
waies
.
And
what
are
these
waies
of
men
?
Surely
to
haue
all
the
thoughts
of
their
hearts
set
vpon
wickednes
at
all
times
:
Genes.
8.21
.
To
be
inclined
to
euil
from
our
youth
:
Iob
15.16
.
To
drink
in
iniquitie
as
it
were
water
:
To
loue
darknesse
more
then
light
:
Tit.
3.3
.
To
bee
vnwise
,
disobedient
,
deceiued
,
seruing
the
lusts
and
diuers
pleasures
,
1.
Cor.
6.11
.
liuing
in
malitiousnesse
and
enuie
,
hatefull
,
and
hating
one
another
.
Rom.
3.4
.
Rom.
8.7
.
So
that
the
wisedome
of
our
flesh
is
emnitie
to
God
:
for
it
is
not
subiect
to
the
law
of
God
,
neither
indeede
can
be
.
Hence
it
is
that
euerie
man
is
tempted
to
euill
of
his
own
concupiscence
:
Iam.
1.14
.
that
Pharaoh
hardens
his
owne
heart
:
Genes.
8.16
.
that
Israel
,
and
not
the
Lord
,
Ierem.
5.3
.
Hos.
13.9
.
make
their
faces
harder
than
brasse
:
that
what
helpe
they
haue
is
from
the
Lord
,
but
their
destruction
from
themselues
:
for
,
Deus
est
prior
in
amore
;
God
first
offers
grace
,
Matth.
23.37
.
Luk.
13.34
.
he
would
gather
them
vnder
the
wings
of
his
mercie
:
but
in
that
they
are
not
gathered
,
it
is
because
themselues
would
not
.
Therfore
I
conclude
this
truth
with
Paul
,
In
that
men
are
the
children
of
wrath
,
it
is
from
their
corrupted
natures
:
for
in
that
they
transgresse
Gods
lawes
,
they
are
moued
and
ruled
therein
by
the
Prince
of
the
aire
,
Ephes.
2.2.3.4
.
yet
so
as
that
they
follow
the
course
of
the
world
,
and
are
led
by
the
lusts
of
their
owne
flesh
,
which
carrie
them
as
directly
in
the
paths
of
sinne
,
as
it
is
naturall
to
the
birds
to
flie
in
the
aire
,
and
to
the
fishes
to
swimme
in
the
seas
.
And
thus
it
is
manifest
,
that
sinne
is
iustly
attributed
wholly
to
Satan
&
our selues
:
to
him
,
as
the
originall
and
mouer
:
to
vs
,
as
naturally
and
desirously
effecting
,
what
we
are
moued
vnto
:
for
hee
propounds
a
deceiueable
price
,
posteáque
currentibus
velocitatem
addit
,
and
afterward
helpes
vs
forward
in
the
race
of
sinne
,
wherein
we
are
running
as
fast
as
we
may
.
The
second
point
followeth
.
That
although
in
euery
of
our
actions
there
are
three
causes
,
and
that
euerie
of
these
worke
that
which
is
good
,
yet
that
it
is
from
our selues
,
that
our
actions
are
euill
.
THat
it
may
appeare
how
farre
forth
God
worketh
in
euery
of
our
actions
,
and
wherein
the
committing
of
sin
doth
consist
,
I
hold
the
handling
of
this
point
very
needfull
.
Touching
the
first
part
,
Three
causes
of
euery
Action
.
(
which
may
bee
propounded
by
way
of
obiection
against
the
truth
of
the
former
position
)
we
acknowledge
it
a
certaine
truth
,
that
of
euery
of
our
actions
there
are
three
causes
:
the
first
,
God
;
the
second
,
common
nature
;
the
third
,
our
will
.
The
first
cause
is
of
himselfe
:
the
second
and
the
third
proceed
from
the
first
,
God
working
by
them
,
●nd
they
by
a
certain
vertue
&
strength
receiued
from
him
.
The
first
,
being
an
●bsolute
good
cause
,
must
needs
worke
only
the
which
is
good
both
in
heauen
and
earth
.
The
second
(
considered
as
it
proceeds
from
the
first
,
namely
,
God
working
by
it
,
&
it
by
a
vertue
receiued
from
God
)
is
also
good
,
and
so
worketh
naturallie
in
it selfe
,
and
in
the
parties
vnder
the
same
contained
.
The
third
cause
,
namelie
,
our
will
,
considered
as
the
second
,
workes
of
the
one
nature
(
as
I
haue
alreadie
prooued
)
that
which
is
good
:
for
Paul
saith
,
Rom.
2.14
.
The
Gentiles
which
haue
not
the
Law
doe
by
nature
the
things
contained
in
the
Law
.
So
that
it
is
truth
,
that
these
are
the
causes
of
euery
action
,
Obiect
.
and
that
these
causes
worke
that
which
is
good
,
Ephes.
2.3
.
Rom.
3.4
.
and
yet
notwithstanding
that
we
are
by
nature
the
children
of
wrath
,
the
wisdome
of
the
flesh
being
enmitie
to
God
.
Solution
.
Mans
estate
to
be
considered
two
waies
.
Natural
is
twofold
.
For
the
vnderstanding
of
this
,
we
must
know
that
mans
estate
is
to
be
considered
two
waies
.
First
,
as
it
was
in
Paradise
,
pure
and
holie
.
Secondlie
,
as
it
is
since
our
fall
,
wicked
and
sinfull
:
so
that
naturall
,
is
now
twofold
,
vel
innatum
,
vel
agnatum
:
either
borne
in
vs
,
as
naturally
proceeding
from
common
nature
;
Common
nature
good
.
or
else
borne
with
vs
ouer
and
aboue
nature
:
the
first
is
good
,
being
that
which
God
created
.
The
second
euill
,
because
it
is
a
corruption
and
wicked
inclination
added
vnto
nature
by
the
fall
of
Adam
,
The
corruption
of
nature
euill
.
How
corruption
is
become
naturall
.
How
our
actions
are
good
:
How
euill
.
which
by
reason
of
the
generall
infection
of
euery
part
,
and
impossibilitie
to
haue
it
remooued
,
is
now
become
in
vs
as
naturall
as
the
former
.
Yet
those
things
which
are
naturally
in
vs
as
proceeding
from
common
nature
,
are
good
:
but
as
our
actions
are
considered
to
come
from
this
corrupted
nature
,
they
are
euill
.
Common
nature
considered
in
it selfe
as
it
proceeds
from
God
,
doth
only
cause
,
that
from
a
man
should
proceede
a
man
,
from
a
sheepe
,
a
sheepe
,
from
a
Lion
,
a
Lion
,
and
so
in
particular
.
But
if
you
shall
consider
nature
according
to
the
next
meanes
it
worketh
by
,
and
as
it
is
by
that
meanes
stained
and
corrupted
,
then
doth
it
cause
,
that
from
a
leaper
should
proceede
a
leaper
,
from
one
troubled
with
the
palsie
,
one
subiect
to
the
palsie
:
from
a
nature
corrupted
with
sinne
,
a
creature
defiled
with
iniquitie
.
Genes.
2.3
.
Adam
at
first
was
free
from
this
corruption
of
sinne
,
and
had
he
not
tasted
on
the
forbidden
fruit
,
no
doubt
his
posteritie
had
remained
in
the
same
condition
:
but
after
his
disobedience
he
was
infected
with
this
corruption
,
and
so
in
that
respect
that
he
was
the
next
meanes
of
him
which
succeeded
him
,
and
his
son
the
next
meanes
of
him
which
came
from
his
loines
,
and
so
all
considered
as
they
come
from
their
next
parents
,
euen
from
Adam
vnto
themselues
by
an
ordinarie
succession
,
as
Adam
begat
Sheth
,
Sheth
begat
Enoch
,
Enoch
begat
Kenan
,
Kenan
begat
Mahalaleel
:
and
so
in
particular
,
til
thou
commest
to
the
next
cause
of
thy selfe
,
namely
,
thine
owne
parents
,
hence
it
is
thou
art
corrupted
:
for
in
that
respect
thou
wast
begotten
by
a
man
,
thou
also
art
a
man
,
but
in
that
respect
that
man
which
begat
thee
was
corrupted
,
thou
also
art
corrupted
.
Admit
a
leaper
beget
another
leaper
:
Simile
.
the
sonne
is
not
a
leaper
in
respect
his
father
was
a
man
,
but
because
he
was
a
leaprous
man
.
So
mankind
is
not
defiled
with
sinne
,
in
that
respect
we
proceede
from
common
nature
,
or
because
we
are
begotten
by
man
,
in
that
hee
is
a
man
,
but
because
all
from
Adam
to
thy
selfe
are
defiled
with
sinne
,
hence
it
is
,
that
thou
thy self
art
polluted
with
iniquitie
.
So
that
since
the
corruption
of
our
first
parent
Adam
,
we
may
now
crie
out
with
the
Psalmist
:
Psalm.
14.3
.
There
is
none
that
doth
good
,
no
not
one
.
Thus
you
see
,
how
man
may
be
said
to
doe
naturallie
that
which
is
good
;
and
naturallie
that
which
is
euill
:
and
therefore
that
our
actions
in
diuers
respects
may
be
both
good
and
euill
:
good
,
in
that
respect
God
,
common
nature
,
and
the
will
not
disturbed
,
doth
worke
,
in
,
and
vpon
them
:
bad
,
in
that
respect
they
proceed
from
a
nature
corrupted
,
and
from
wils
,
(
not
directed
by
the
good
Spirit
of
God
)
euer
since
the
fall
of
Adam
wonderfully
disturbed
,
which
corruption
and
disturbing
;
since
it
proceeds
not
from
the
three
former
causes
,
but
from
a
defect
of
puritie
,
and
a
priuation
of
good
,
crept
into
Adam
by
his
disobedience
,
and
from
him
deriued
to
his
whole
posteritie
(
for
though
it
is
a
defect
yet
it
is
properly
said
to
bee
in
vs
,
Simile
.
as
blindnesse
is
said
to
be
in
the
eies
,
which
is
no
more
but
a
defect
and
want
of
the
sight
)
hence
it
is
,
that
God
working
in
and
by
these
causes
,
is
yet
notwithstanding
free
from
all
sinne
,
and
we
our selues
the
Authors
of
the
euils
going
with
our
actions
:
I
say
,
going
with
them
,
for
we
must
conceiue
a
difference
betweene
our
actions
and
the
sin
,
which
is
nothing
but
a
priuation
and
want
of
the
good
.
The
actions
are
effected
by
God
,
but
the
euill
going
with
them
,
wrought
by
our selues
:
God
giues
strength
to
worke
,
and
a
facultie
to
wil
;
but
in
that
the
action
is
euil
,
it
is
because
we
worke
indirectly
,
and
will
preposterouslie
.
As
for
an
instance
:
Iudas
betraied
his
Master
:
In
this
action
,
God
gaue
strength
and
a
facultie
of
willing
to
Iudas
as
his
creature
,
yea
&
wrought
in
,
and
by
that
power
,
and
those
faculties
which
hee
had
giuen
him
in
his
creation
;
but
when
Iudas
thus
maintained
,
and
mooued
by
the
hand
of
Gods
power
,
came
to
the
adding
of
his
owne
couetous
desire
,
and
malitious
mind
,
to
this
worke
of
God
,
therein
hee
made
the
action
euill
,
and
himselfe
the
Author
of
it
.
Simile
.
As
for
example
:
the
heauens
giue
moouing
to
the
Planets
by
a
direct
motion
:
but
the
Planets
(
though
thus
mooued
,
)
take
an
indirect
and
ouerthwart
course
:
Whence
is
it
?
not
from
the
motion
of
the
heauens
,
which
is
euer
direct
,
but
from
the
naturall
inclination
of
the
Planets
,
to
bee
cartied
indirectlie
from
a
direct
motion
.
Simile
.
A
man
spurres
forward
a
lame
horse
;
if
in
his
going
he
halteth
,
the
cause
is
not
in
the
man
which
put
him
forward
,
but
in
the
horse
which
wanted
soundnesse
.
Simile
.
The
soule
in
a
lame
man
mooues
a
halting
bodie
:
if
this
partie
halt
,
the
fault
is
not
in
the
soule
(
for
it
only
mooues
such
a
bodie
as
it
is
,
)
but
in
the
partie
halting
,
because
he
was
lame
:
and
therefore
being
mooued
,
could
not
but
halt
.
God
is
this
soule
of
the
world
;
hee
giues
life
and
motion
to
all
:
if
they
halt
in
their
motion
;
(
that
is
,
if
man
mooued
by
his
Creator
,
doth
sinne
against
his
Maker
,
)
it
is
because
hee
doth
(
as
it
were
)
spurre
a
lame
horse
,
and
mooue
an
halting
bodie
:
wherein
there
can
bee
no
fault
in
the
Moouer
,
but
in
the
parties
mooued
.
When
the
Sunne
sendeth
his
beames
vpon
a
dead
corps
,
Simile
.
the
stinch
will
come
the
sooner
,
and
bee
the
stronger
:
the
fault
is
not
in
the
Sunne
,
(
for
then
it
would
yeeld
the
like
effect
in
al
,
whereas
shining
vpon
flowers
it
causeth
them
smell
sweeter
,
)
but
in
the
corruption
of
the
corpes
enclined
vpon
the
shining
of
the
Sunne
,
Simile
.
to
yeeld
such
a
sauour
.
The
Earth
giues
life
and
nourishment
vnto
all
plants
alike
:
yet
some
trees
yeeld
sower
fruits
,
as
well
as
others
pleasant
:
the
fault
then
is
not
in
the
earth
,
but
in
the
stock
which
bore
them
.
Good
wine
put
into
a
tainted
vessell
,
looseth
quicklie
his
naturall
sweetnesse
:
so
good
faculties
put
by
God
into
a
corrupted
soule
,
and
good
motions
into
a
bad
disposed
mind
,
alas
,
how
soone
they
are
peruerted
,
and
become
euill
within
them
!
Simile
.
A
barren
and
drie
soile
makes
seede
which
is
good
when
it
is
sowed
,
to
bee
often
pinkt
when
it
is
reaped
:
other
ground
againe
,
is
often
so
barren
,
that
it
will
yeed
no
fruit
at
all
:
Christ
is
the
good
Sower
,
his
word
the
seede
,
our
hearts
the
ground
,
which
are
either
so
extreme
hard
that
they
will
yeeld
no
fruit
,
(
as
the
hearts
of
the
vnregenerate
)
or
if
watered
by
the
sweete
continued
dewes
of
Gods
holy
spirit
,
the
seede
takes
roote
and
yeelds
forth
some
fruit
,
(
as
in
the
harts
of
the
godly
)
yet
alas
the
kirnels
are
pinkt
,
that
is
,
their
best
actions
mingled
with
many
imperfections
.
The
fault
is
neither
in
the
sower
,
nor
in
the
seede
,
but
in
the
ground
,
that
is
,
the
hearts
of
such
as
should
receiue
it
.
For
,
Vunum
quodque
recipitur
secundum
modum
recipientis
:
Euerie
thing
is
receiued
according
to
the
measure
,
qualitie
,
and
disposition
of
the
thing
receiuing
.
Good
meate
conueied
into
a
bad
stomack
,
Simile
.
turnes
rather
into
choler
,
then
to
wholesome
nourishment
:
but
as
the
cause
is
not
in
the
meate
,
but
in
the
stomacke
that
is
euill
affected
,
so
in
that
life
and
motion
are
abused
,
the
cause
is
not
in
God
which
giueth
both
,
but
in
such
(
as
from
Gods
blessing
enioying
them
)
doe
wickedlie
vse
them
.
Simile
.
The
word
of
God
,
of
the
one
nature
,
is
the
sauour
of
life
vnto
life
,
and
therefore
is
truelie
called
the
glad
tidings
of
saluation
:
but
when
it
is
not
receiued
by
faith
in
those
that
heare
it
,
(
as
it
was
not
by
the
Scribes
and
Pharisies
in
the
daies
of
Christ
,
nor
as
yet
is
by
wicked
liuers
,
in
the
happie
continued
time
of
his
holy
Ministers
,
)
then
it
prooues
the
sauour
of
death
vnto
condemnation
.
Surely
so
the
case
stands
betweene
God
and
vs
:
Actions
in
that
respect
they
are
maintained
,
disposed
,
and
receiue
a
power
of
being
effected
from
God
,
they
are
good
;
but
in
that
they
become
euill
,
and
witnesse
(
with
other
his
good
blessings
)
against
vs
in
the
day
of
his
great
visitation
,
this
is
from
our
owne
corrupted
natures
:
for
in
that
men
turne
from
God
(
as
Augustine
saith
)
it
is
of
themselues
.
De
peccatorum
meritis
.
lib.
2.
cap.
5.
Quest.
But
it
may
be
demanded
:
since
God
is
free
and
our selues
culpable
,
how
then
doth
the
holy
writ
sometimes
attribute
sinne
vnto
God
?
Psalm.
105.
as
the
Lord
turned
the
hearts
of
the
Egyptians
that
they
should
hate
his
people
.
The
Lord
hardned
the
heart
of
Eglon
,
Iudg.
3.
with
many
such
phrases
in
his
holy
word
.
Ans.
For
the
answering
of
this
demaund
,
wee
must
obserue
,
that
hardening
is
sometimes
attributed
to
God
,
sometimes
to
Satan
,
sometimes
to
man
.
To
God
,
in
that
respect
hee
purposing
to
permit
the
sin
,
doth
withhold
his
grace
,
by
which
the
heart
of
man
is
mollified
:
And
therefore
,
Augustine
.
saith
Augustine
,
God
doth
harden
,
Non
malum
obtrudendo
,
sed
gratiam
non
concedendo
,
not
by
causing
vs
to
sinne
;
but
by
not
granting
vs
his
grace
to
preuent
our
sinnes
.
To
Satan
,
in
that
he
is
primitiuus
peccator
,
the
first
offender
,
Iohn
6.
laies
the
deceiueable
baite
of
sinne
,
and
is
euermore
entising
and
perswading
to
take
it
.
To
man
,
in
that
hee
doth
vilely
put
that
in
execution
,
which
the
Prince
of
the
ayre
,
and
the
corruption
of
his
owne
nature
doth
lead
him
vnto
:
and
so
he
is
the
Author
of
the
sinne
,
and
iustly
liable
to
the
punishment
thereof
,
because
euery
action
hath
his
qualitie
from
the
roote
of
the
affection
,
and
from
the
intention
of
the
next
Author
.
Thus
it
is
said
,
Exod.
7.3
.
That
the
Lord
hardned
the
hart
of
Pharaoh
:
yet
in
the
22.
verse
of
the
same
chapter
:
and
chap.
8.16
.
that
Pharaoh
hardened
his
owne
heart
.
But
Paul
saith
,
2.
Cor.
4.
that
the
God
of
this
world
(
that
is
,
Satan
)
doth
blindfold
the
eyes
of
Infidels
.
And
therefore
it
is
said
of
him
,
that
he
filled
the
heart
of
Ananias
,
though
the
Lord
had
as
great
a
stroke
in
that
,
as
in
hardening
the
hart
of
Pharaoh
.
Againe
,
2.
Sam.
24.
I
it
is
said
,
The
Lord
moued
Dauid
to
number
Israel
:
but
1.
Chron.
21.1
.
that
Satan
mooued
Dauid
to
number
the
people
:
yet
it
is
euident
in
the
same
chapter
,
that
Dauid
himselfe
was
the
offender
,
because
hee
sustained
punishment
,
and
vpon
repentance
confessed
his
sin
to
the
Lord
,
saying
in
his
owne
person
,
1.
Chron.
21.8
.
I
haue
done
very
foolishly
,
but
I
beseech
thee
O
Lord
,
remoue
the
iniquitie
of
thy
seruant
.
Which
places
must
needs
bee
vnderstood
in
maner
and
forme
aforesaid
.
And
thus
much
touching
the
former
position
,
and
the
answering
of
this
demaund
arising
from
the
same
.
The
next
point
followeth
.
A
rule
to
know
when
our
actions
are
good
,
and
when
euill
:
and
what
causeth
either
.
TO
the
performance
of
an
action
in
a
direct
and
beseeming
order
,
Jn
euery
well
disposed
action
,
the
knowledge
and
the
will
must
go
together
.
two
things
must
concurre
:
The
knowledge
,
and
the
will
:
knowledge
worketh
nothing
without
the
will
,
nor
the
will
any
thing
aright
without
knowledge
.
Therfore
in
euery
good
action
,
a
direct
will
and
a
good
vnderstanding
(
whereunto
is
adioyned
a
conscionable
practise
)
must
goe
together
:
the
will
working
,
What
is
the
propertie
of
the
will
.
What
of
knowledge
.
knowledge
ordering
,
the
will
causing
,
knowledge
disposing
,
the
will
mouing
vs
to
worke
,
but
knowledge
directing
vs
to
worke
so
as
the
Lord
commandeth
.
Therefore
aboue
all
wee
must
labour
and
seeke
to
God
for
spirituall
wisdome
and
heauenly
vnderstanding
:
for
although
thy
will
which
sets
thee
a
worke
is
naturall
in
thee
,
yet
this
knowledge
which
is
the
directer
of
thy
will
,
is
supernatural
and
comes
from
aboue
.
As
the
Mariner
hoisting
vp
the
sailes
in
a
gale
of
winde
,
Simile
.
shall
soone
dash
the
ship
against
the
rocks
,
runne
her
on
the
sands
,
or
fall
vpon
an
vnhoped
for
shore
,
vnlesse
knowledge
(
by
the
rules
of
the
Carde
and
Compasse
)
directs
the
Rudder
:
Euen
so
,
when
the
sailes
of
our
head-strong
willes
are
hoist
,
and
that
there
wants
a
knowledge
in
the
Carde
and
Compasse
of
Gods
holy
word
,
which
is
a
lanthorne
at
the
sterne
in
the
stromie
nights
,
and
the
fole
directer
thorough
the
seas
of
this
troublesome
world
to
the
hauen
of
eternall
rest
:
alas
,
how
soone
doe
wee
spoile
our selues
against
the
rockes
of
offences
,
runne
with
the
multitude
into
the
sands
of
sinnes
,
and
so
falling
vpon
the
crosse
shore
of
an
vnlooked
for
euent
,
Act.
8.3
.
1.
Cor.
15.9
.
Philip.
3.6
.
Galath.
1.13
.
1.
Tim.
1.13
.
lose
the
hope
of
our
best
actions
.
Thus
was
Paui
led
by
a
violent
will
,
and
a
blinde
zeale
,
and
so
in
that
wherein
he
thought
he
did
God
greatest
seruice
,
he
most
of
all
wronged
his
heauenly
Maiestie
.
Prou.
1.
Therefore
wee
must
aboue
all
follow
the
aduice
of
Salomon
in
seeking
for
knowledge
:
the
chiefest
meanes
of
attaining
thereto
,
being
to
pray
continually
with
Dauid
from
the
ground
of
the
heart
:
Psalm.
119.
O
Lord
teach
me
thy
statutes
.
And
,
O
Lord
open
mine
eyes
that
I
may
see
the
wonderfull
things
contained
in
thy
law
.
Two
things
required
to
make
the
action
good
:
1.
That
the
meanes
.
2.
That
the
end
be
lawfull
and
expedient
.
Now
this
vnderstanding
teacheth
,
that
in
the
performance
of
euery
good
action
there
must
be
this
double
assurance
:
first
,
that
the
end
be
good
,
lawfull
,
&
expedient
.
Secondly
,
that
the
meanes
of
accomplishing
be
squared
by
the
same
rule
.
If
thy
purpose
be
good
,
and
the
meanes
euill
,
thou
sinnest
in
the
manner
of
effecting
.
If
the
meanes
bee
good
,
but
yet
thy
intent
euill
,
thou
sinnest
in
the
end
of
hauing
it
effected
.
It
is
a
good
end
to
purpose
the
hearing
of
Gods
word
,
to
be
therby
taught
our
dutie
:
but
to
steale
a
horse
to
ride
to
heare
it
,
makes
the
action
euill
,
because
thou
sinnest
in
the
meanes
.
The
fasting
,
giuing
almes
,
and
long
supplications
of
the
Scribes
and
Pharisies
,
seemed
to
bee
good
actions
,
(
for
such
duties
are
both
strictly
commanded
,
and
largely
commended
)
:
but
because
they
were
done
of
vaine
ostentation
,
and
to
be
seene
of
men
,
they
failed
in
the
end
,
and
so
made
the
whole
action
euill
.
Therefore
if
thou
wouldest
haue
thy
actions
good
,
both
the
means
of
effecting
,
and
the
end
of
accomplishing
must
be
good
,
lawfull
,
and
expedient
;
euer
remembring
,
Modus
&
finis
constituunt
actionem
.
modum
&
finem
constituere
actionem
;
that
from
the
means
and
end
of
effecting
,
the
action
is
well
or
ill
disposed
:
well
,
if
both
be
lawful
and
expedient
:
euill
,
if
there
bee
but
a
failing
in
either
.
For
whereas
all
circumstances
must
concurre
to
make
the
action
good
;
the
failing
but
in
one
,
doth
make
it
euill
.
Hag.
2.12
,
13
,
14.
Thus
saith
the
Lord
of
hosts
,
Hag.
2.12
,
13
,
14
Aske
now
the
Priests
concerning
the
law
,
and
say
:
If
any
one
beare
holy
flesh
in
the
skirt
of
his
coate
,
and
with
the
skirt
do
touch
the
bread
,
or
the
pottage
,
or
the
wine
or
any
meate
,
shall
it
bee
holy
?
And
the
Priests
answered
&
said
no.
Then
said
Haggai
,
if
a
polluted
person
touch
any
of
these
things
,
shal
it
be
vncleane
?
And
the
Priest
answered
,
and
said
,
it
shall
be
vncleane
.
Thus
you
see
the
truth
of
that
before
deliuered
.
It
tests
then
as
a
good
vse
of
this
doctrine
,
that
we
carrie
a
narrow
examination
ouer
all
our
thoughts
,
words
and
waies
:
the
want
wherof
causeth
(
as
Iames
saith
)
that
not
only
in
many
,
Iames
2.3
.
but
in
most
things
,
we
sin
all
.
Note
lastly
,
that
thou
mayest
sin
,
when
thou
doest
neither
determine
an
end
,
nor
vse
any
meanes
of
effecting
:
for
sins
are
as
well
of
omission
as
commission
:
as
a
man
may
sin
in
the
maner
or
end
of
praying
,
fasting
,
giuing
of
almes
,
and
hearing
Gods
word
:
so
if
thou
wilt
not
performe
them
at
all
,
being
duties
which
God
requires
at
thy
hands
,
thou
shalt
grieuously
sin
also
.
1.
Sam.
2.
Elie
offended
in
omitting
that
he
should
haue
done
:
his
sonnes
by
committing
that
they
should
not
haue
done
.
So
that
it
is
not
enough
,
either
not
to
doe
good
at
all
,
or
if
thou
hast
begun
yet
to
giue
ouer
,
because
thou
wilt
neither
faile
in
the
maner
nor
end
,
but
thou
must
carefully
seeke
into
Gods
word
to
know
what
hee
hath
commanded
,
&
then
with
all
diligence
performe
the
same
:
assuring
thy selfe
,
that
the
neglect
hereof
,
doth
not
onely
depriue
thee
of
a
blessing
at
Gods
hand
(
for
none
receiue
a
reward
but
such
as
labor
in
his
vineyard
,
neither
knoweth
he
any
at
the
day
of
iudgement
,
but
such
as
first
know
him
here
in
his
members
,
and
acknowledge
him
in
their
liues
)
but
further
make
thee
subiect
to
the
deserued
wrath
and
iust
iudgement
of
the
great
,
&
fearfull
master
of
heauen
and
earth
,
in
that
thou
receiuedst
talents
at
his
hands
,
whether
of
knowledge
,
policy
,
strength
,
honor
,
riches
&
such
like
,
but
hadst
not
the
heart
to
imploy
them
to
the
honor
and
praise
of
his
name
,
who
for
that
end
did
giue
them
vnto
thee
.
And
thus
much
for
the
prouing
,
that
Although
God
gouerns
all
things
immutably
,
yet
that
he
cannot
in
that
or
any
other
respect
be
the
author
of
sin
.
As
also
for
the
briefe
handling
of
other
necessarie
points
thereon
depending
.
THE
FIFTH
PART
,
wherein
are
especially
contained
,
Seuerall
answeres
vnto
all
such
obiections
,
Falsa
veritatis
coloretincta
,
tanto
acquiora
sunt
,
quantò
&
esse
falsa
minimè
cognoscuntur
.
as
either
directly
,
or
by
consequence
,
seeme
to
contradict
and
gaine-say
the
doctrine
of
Gods
Prouidence
:
As
also
vnto
such
,
as
vpon
a
grant
thereof
,
or
otherwise
from
any
pretended
shew
of
reason
,
Nullae
sunt
occultiores
insidiae
,
quam
hae
quae
latent
in
similitudine
officij
.
Cicero
.
Cavtio
,
apparens
bonum
interitus
inspicit
,
&
malitiam
ibi
perpendit
.
Quae
decipiunt
nihil
habent
solidi
,
tenue
est
mendacium
,
prolucet
si
inspexeris
:
Seneca
.
are
alledged
to
prooue
God
the
author
of
sinne
.
First
,
an
answere
vnto
all
such
obiections
as
are
made
against
this
maine
and
firme
position
:
viz.
God
gouernes
all
things
by
his
heauenly
Prouidence
.
Opinio
sola
veri
similitudinese
tuetur
.
Bern.
Prudentia
est
in
praecauendis
infidijs
.
August
.
WOe
bee
to
you
rebellious
sonnes
,
because
you
take
counsell
which
is
not
of
me
:
Isai.
30.1
.
Isai.
30.
Obiect
.
If
this
worke
bee
of
men
,
1.
Act.
5.
it
shall
bee
brought
to
nought
,
Act.
5.
Therefore
there
are
some
workes
which
are
not
wrought
by
God
,
and
some
counsels
which
are
not
directed
by
him
.
Solution
.
1
The
counsels
and
workes
of
men
,
are
properly
said
to
be
of
themselues
,
in
regard
of
their
euill
manner
and
end
of
working
:
but
in
regard
they
haue
their
strength
of
working
,
and
faculties
of
deliberating
from
God
alone
,
and
that
he
turnes
their
workes
and
counsels
to
the
glorie
of
his
name
,
and
good
of
his
Church
,
in
this
respect
they
are
gouerned
by
Gods
Prouidence
.
Secondly
,
to
that
of
the
Act.
5.38
.
and
to
these
words
(
are
of
men
:
)
We
answere
that
Gamaliel
meant
by
them
,
that
if
the
doctrine
of
the
Apostles
was
counterfeit
,
it
would
come
to
nought
;
and
not
that
there
were
some
counsels
wherin
God
had
no
stroke
:
neither
if
it
was
his
meaning
,
are
we
to
rely
thereon
,
vnlesse
it
were
agreeing
to
the
Canon
of
Gods
holy
word
.
Obiect
.
2
Where
there
is
no
wisdome
,
there
can
be
no
Prouidence
:
But
(
some
are
so
impudent
to
say
)
there
is
no
wisdome
in
God
:
And
therefore
that
hee
cannot
gouerne
by
a
wise
prouidence
:
That
there
is
no
wisdome
in
God
,
they
would
thus
proue
it
:
Wisdome
(
as
the
Philosopher
saith
)
cannot
consist
without
discoursing
,
Arist.
Ethic.
6.
reasoning
,
&
comparing
one
matter
with
another
:
But
there
is
no
such
thing
in
God
:
Because
it
should
inferre
an
imperfection
:
And
therfore
they
hold
the
Assumption
true
.
God
is
absolute
and
complete
in
all
,
Solution
.
without
the
least
imperfection
:
And
(
to
speake
to
our
capacities
)
vertues
are
another
thing
,
and
after
another
manner
in
God
,
then
in
vs
:
As
they
are
in
him
,
they
are
his
diuine
essence
,
most
perfect
and
simple
:
for
his
wisdome
is
his
essence
,
and
his
essence
goodnesse
and
wisdome
it selfe
.
And
therefore
must
needs
be
most
sufficiently
wise
,
to
gouerne
all
things
.
Neither
can
this
wisdome
,
being
this
eternall
Essence
,
be
attained
in
succession
of
time
,
by
reasoning
,
discoutsing
,
or
comparing
one
matter
with
another
.
For
then
should
that
which
is
without
beginning
,
bee
subiect
vnto
time
.
And
secondly
,
wee
should
attribute
doubting
and
ignorance
vnto
God
,
(
for
in
whom
are
such
imperfections
,
their
reasoning
,
discoursing
,
and
comparing
of
matters
are
necessarie
)
where
as
it
is
impossible
hee
should
haue
any
such
thing
in
him
,
since
hee
is
Wisdome
to
iudge
,
and
an
Al-seeing
God
,
to
whom
the
very
secrets
of
the
hearts
are
manifest
.
Thus
the
holy
Scriptures
doe
attribute
counsell
vnto
God
,
but
without
consultation
:
wisdome
,
but
without
reasoning
:
knowledge
,
but
without
discoursing
:
a
decree
,
but
without
deliberation
;
because
there
is
neither
doubting
nor
ignorance
in
him
.
So
that
the
Philosopher
meaneth
in
men
subiect
to
suchwants
,
such
meanes
are
necessarie
to
the
attaining
of
wisdome
:
but
in
God
,
who
is
wisdome
it selfe
,
from
all
eternities
,
there
is
need
of
no
such
thing
;
and
therfore
can
gouerne
all
things
most
wisely
without
them
.
Obiect
.
3
Where
there
is
a
great
disorder
and
confusion
of
many
things
,
there
al
things
are
not
gouerned
excellently
well
:
But
in
this
inferior
world
,
Qui
importunè
radios
solis
aspicit
,
tenebrescit
,
&
indè
nihil
videre
compellitur
.
Greg.
there
is
a
great
disorder
and
confusion
of
manie
things
:
And
therfore
all
things
in
the
world
are
not
gouerned
excellently
well
.
The
assumption
is
prooued
by
seuerall
instances
(
as
they
take
them
)
maine
and
firme
;
As
:
In
that
Satan
tempted
mankind
,
preuailed
with
him
,
made
him
,
and
his
posteritie
subiect
to
death
and
destruction
:
In
that
the
wicked
are
commonly
in
greatest
honour
and
prosperitie
,
but
the
godlie
euer
and
anon
in
some
aduersitie
or
other
.
Instances
of
disorder
and
confusion
falsely
pretended
.
In
that
the
way
to
destruction
is
broad
,
but
to
heauen
narrow
and
strait
,
so
that
many
are
condemned
,
but
few
saued
.
This
Argument
hath
not
onely
been
auaileable
with
the
Ethincks
,
Solution
.
to
make
them
thinke
there
is
no
Prouidence
,
but
also
hath
mooued
many
other
vnto
Epicurisme
,
and
made
them
scoffers
at
Gods
promises
:
Who
(
as
Peter
saith
)
say
with
themselues
:
Where
is
the
promise
of
his
comming
,
&c
:
yea
,
the
experience
of
some
of
these
instances
,
hath
much
troubled
the
minds
of
the
godly
,
Psal.
73.74.75
Ierem.
13.
as
Dauid
,
Ieremie
,
Iob
and
many
others
,
and
therefore
may
craue
a
larger
answering
.
First
therefore
,
it
is
answered
:
that
there
is
no
confusion
nor
disorder
in
these
things
:
for
the
confusion
is
onlie
in
respect
of
man
,
and
not
of
God
,
or
the
things
gouerned
by
him
,
which
are
euermore
excellently
well
disposed
,
though
(
the
vaile
of
ignorance
being
before
mans
eies
)
we
are
not
able
to
discerne
this
excellent
order
.
The
fleshlie
man
perceiueth
not
those
things
which
are
to
bee
discerned
with
a
spiritual
eie
:
My
waies
(
saith
the
Lord
)
are
not
as
your
waies
,
neither
are
my
thoughts
,
as
your
thoughts
:
so
that
vntill
these
men
goe
with
Dauid
into
the
house
of
God
,
well
may
these
things
seerne
confused
vnto
them
:
but
when
they
are
enlightned
by
his
holy
Spirit
,
they
appeare
otherwise
.
A
man
that
that
is
blinde
,
or
hath
sore
eies
,
thinks
it
is
darke
when
the
Sunne
shineth
,
or
at
least
thinks
her
beclipsed
with
diuers
coloured
mists
,
when
she
is
in
her
perfect
beautie
:
Simile
.
the
cause
is
the
imperfection
in
his
eies
,
and
not
any
obscuritie
or
confusion
in
the
Sunne
:
So
is
it
with
him
that
shall
looke
with
a
fleshly
eie
into
Gods
works
,
be
they
neuer
so
excellently
disposed
,
yet
through
his
inabilities
to
discerne
they
seeme
confused
.
That
which
in
the
night
,
or
a
farre
off
we
iudge
a
tree
,
proues
when
wee
come
neerer
,
or
when
the
day
appeareth
,
a
more
excellent
creature
.
So
in
the
night
time
of
our
ignorance
,
and
when
we
are
strangers
from
Gods
Law
;
we
iudge
preposterouslie
of
his
works
,
but
when
this
mist
is
dispersed
,
or
that
we
come
to
looke
more
neerelie
vpon
them
in
the
glasse
of
his
word
,
they
seeme
so
excellent
that
we
are
constrained
to
say
,
O
Lord
how
wonderfull
art
thou
in
all
thy
waies
,
and
holy
in
all
thy
works
!
In
great
wisdome
hast
thou
made
them
all
.
But
let
vs
come
vnto
the
instances
.
Thou
saiest
,
JJnstance
1.
in
that
Stan
tempted
Adam
,
and
made
him
and
his
posteritie
subiect
to
sinne
.
Ans.
It
is
answered
,
and
alreadie
prooued
,
that
herein
no
fault
can
be
imputed
vnto
God
,
Eccle.
28.
for
Adam
was
created
righteous
,
but
his
own
inuentions
made
him
euill
.
Secondlie
,
if
God
willed
a
declaration
of
his
iust
iudgment
vpon
the
vessels
of
wrath
,
and
the
manifestation
of
the
exceeding
riches
of
his
grace
,
vpon
such
as
are
ordained
vnto
mercie
,
what
right
hath
the
clay
herein
to
reason
against
the
Potter
.
Thirdly
,
Gods
children
haue
now
more
cause
to
reioyce
by
an
infinite
deale
in
regard
of
that
blessednesse
receiued
from
the
last
Adam
,
then
to
be
sorrie
for
their
dignitie
lost
in
the
first
Adam
.
To
which
tendeth
that
of
Paul
concerning
the
sinne
of
our
first
Parents
which
is
spread
ouer
all
,
and
the
righteousnesse
of
Christ
which
is
much
more
aboundant
to
the
saluation
of
the
Elect.
And
therefore
we
may
say
with
Gregorie
,
O
foelix
culpa
,
quae
talem
&
tantum
habere
meruit
Redemptorem
:
O
happie
diseasewhich
could
not
be
cured
but
by
such
a
diuine
and
heauenlie
Physition
!
That
the
wicked
line
in
greatest
honor
,
prosperitie
,
and
abundance
:
Jnstant
.
2.
but
the
god'y
in
pouertie
,
disgrace
,
and
affliction
.
Ans.
HEalth
,
wealth
,
and
honour
,
are
the
hope
of
the
worldlings
labours
,
and
being
obtained
,
are
their
sole
darlings
of
delight
and
pleasure
.
Jn
serm.
But
,
as
Bernard
saith
of
Peter
:
Vt
nouum
itr
,
sic
noui
modi
itineris
:
Triplex
est
vita
,
naturae
,
gratiae
,
gloriae
.
A
new
iorney
must
haue
new
waies
of
iourneying
:
so
wee
say
of
the
godly
,
when
they
begin
to
enter
the
new
life
,
(
that
is
,
the
life
of
grace
)
then
they
must
haue
new
coutses
of
liuing
.
Afflictions
come
by
Gods
decree
.
And
what
are
these
?
That
in
following
Christ
,
wee
should
take
vp
his
crosse
:
that
in
liuing
holily
,
wee
should
suffer
persecution
;
that
in
our
iourney
to
heauen
,
wee
should
passe
thorow
many
tribulations
.
Therefore
saith
Augustine
in
the
person
of
christ
:
August
.
in
persona
Domini
.
Venale
habeo
:
quid
Domine
?
regnum
coelorum
:
quo
emitur
?
paupertate
diuitiae
,
dolore
gaudium
,
labore
requies
,
vilitate
gloria
,
morte
vita
:
I
haue
a
thing
to
sell
,
saith
Christ
:
what
is
it
,
O
Lord
,
saith
Augustine
?
The
kingdome
of
heauen
:
but
wherewith
is
it
bought
?
for
pouertie
true
riches
,
for
griefe
ioy
,
for
labour
rest
,
for
basenesse
glorie
,
for
life
death
.
So
that
pouertie
,
griefe
,
labour
,
basenes
,
and
losse
of
life
,
are
the
new
paths
that
leade
to
new
Hietusalem
,
and
the
narrow
waies
that
tend
to
ample
blessednesse
.
Now
this
being
the
decree
of
God
the
Creator
,
who
is
wisedome
it selfe
,
why
should
it
seeme
preposterous
in
the
eyes
of
the
creature
who
is
but
meere
foolishnes
?
Quid
obsit
vel
prosit
,
medicus
nouit
non
agrotus
:
Augustine
.
Gods
decree
of
afflicting
,
groüded
vpon
great
reason
.
What
is
profitable
or
hurtful
to
vs
that
are
patients
,
that
wise
Physition
knowes
,
not
we
that
are
grieued
.
Secondly
,
this
decree
of
God
is
grounded
vpon
great
reason
:
both
in
respect
of
him
afflicting
,
and
of
vs
afflicted
.
What
sets
foorth
more
the
wisdome
of
God
,
then
his
ministring
seuerall
potions
of
affliction
,
according
to
the
seuerall
conditions
of
his
children
,
as
well
in
preuenting
the
diseases
of
sin
,
whereunto
they
are
subiect
,
as
in
curing
them
,
when
they
are
grieued
with
them
?
What
more
declares
his
mercie
,
then
the
giuing
of
the
staffe
of
his
Spirit
with
the
rodde
of
correction
,
then
the
comforting
vs
in
our
distiesse
,
then
the
putting
our
teares
in
his
bottle
,
then
the
making
our
bed
in
our
sicknesse
,
then
the
pitching
his
Angels
about
s
,
then
the
not
suffering
the
flouds
to
ouerflow
vs
,
though
they
come
neere
vs
;
then
the
causing
that
although
heauines
continue
for
a
while
,
yet
ioy
shall
come
in
the
morning
?
Wherein
is
the
power
of
God
more
euident
,
then
in
giuing
vs
strength
to
vndergoe
so
many
troubles
,
then
in
casting
vs
down
vnto
the
graue
,
and
raising
vs
vp
againe
?
These
things
haue
caused
admiration
in
the
very
enemies
of
God
,
and
that
amidst
their
tyrannies
.
Is
there
not
good
reason
then
,
why
those
things
should
bee
effected
,
whereby
Gods
wisedome
,
mercie
,
and
power
are
made
euident
,
and
not
onely
to
his
children
,
but
euen
to
his
enemies
,
whereby
they
are
left
inexcusable
in
the
day
of
the
Lord
?
if
there
were
no
persecutions
,
how
should
Martyrs
glorifie
God
by
their
sufferings
?
If
no
trials
,
how
should
patience
haue
been
left
for
a
vertue
to
be
imitated
?
If
Satan
had
not
been
let
loose
to
buffet
Iob
,
where
had
been
his
words
of
praise
?
The
Lord
hath
giuen
,
and
the
Lord
hath
taken
away
,
and
blessed
be
the
name
of
the
Lord
.
Secondly
,
the
afflictions
of
the
godly
are
grounded
vpon
good
causes
,
2.
Gods
decree
of
afflictiong
,
is
good
and
iust
in
regard
of
vs
,
as
it
appeares
:
1.
By
our
owne
reason
.
in
regard
of
our selues
:
as
it
appeares
,
first
by
our
owne
reason
:
secondly
,
by
our
owne
practise
:
thirdly
,
by
the
profit
we
reape
from
them
.
In
reason
,
heauen
could
not
be
our
sole
place
of
blisse
,
if
here
we
had
no
sorrow
:
if
here
our
happinesse
,
that
could
not
be
a
place
of
all
ioy
.
2.
By
our
practise
.
The
palme
of
victorie
is
not
due
without
fighting
,
the
price
without
running
,
nor
the
wages
without
labouring
.
This
is
reason
,
and
therefore
thus
wee
practise
:
an
instance
of
one
for
all
.
Julius
sextus
lib.
1.
cap.
11.
Cyrus
King
of
Persir
encouraging
his
souldiers
against
the
Medes
,
brought
them
to
a
great
wood
,
where
hee
set
them
to
labour
al
the
day
long
in
cutting
down
the
same
:
but
the
second
day
prepared
a
daintie
banquet
for
them
,
at
their
eating
whereof
,
hee
passed
thorow
the
seuerall
bands
,
demaunding
which
of
those
two
daies
were
best
:
the
souldiers
answered
,
the
second
,
because
then
was
the
banquet
:
but
how
came
you
by
this
daies
pleasures
,
saith
Cyrus
?
they
answered
:
by
yesterdaies
labours
.
So
(
saith
he
)
by
your
paines
in
fighting
against
the
Medes
,
you
shall
obtaine
the
victorie
,
and
after
enioy
the
banquet
of
the
spoile
:
So
first
we
must
conquer
afflictions
,
and
after
bee
crowned
with
glorie
.
3.
By
the
commodities
.
But
the
excellencie
of
the
crosse
is
seene
in
nothing
more
,
then
in
the
wonderfull
commoditie
it
brings
to
those
which
are
exercised
therein
.
The
bodie
is
a
stinking
house
,
and
infects
the
soule
:
a
bad
seruant
,
and
deceiues
the
master
:
an
vntamed
horse
,
and
hurts
the
rider
:
a
false
friend
,
and
often
preuailes
:
a
bad
counseller
,
and
is
sometimes
heard
.
Hence
it
is
that
Christians
haue
their
spirituall
maladies
:
some
troubled
with
the
burning
feuer
of
malice
,
hating
where
they
should
loue
:
some
with
a
dead
palsie
,
not
feeling
Gods
mercies
:
some
with
a
spirituall
phrensie
,
reioycing
when
they
should
weepe
:
some
with
an
insatiate
thirst
,
euer
seeking
after
pleasures
:
some
crookt-shoulders
,
that
they
cannot
looke
vp
vnto
heauen
:
some
stark
mad
,
counting
godlinesse
losse
,
and
earthlie
treasures
,
of
greatest
value
:
for
these
,
(
whether
crept
into
the
godly
,
and
so
must
be
remoued
,
or
incident
vnto
them
,
and
so
must
be
preuented
)
God
hath
his
seuerall
potions
of
heauenly
physicke
,
which
according
to
our
natures
,
and
grieuousnes
of
our
diseases
,
for
daies
,
moneths
,
or
yeeres
,
Gods
potions
to
cure
our
spirituall
maladies
,
are
,
1.
Diseases
,
imprisanment
,
b
Inishment
,
&c.
Profitable
.
hee
doth
minister
hee
doth
minister
vnto
vs
.
The
first
and
principall
of
these
which
by
the
instance
,
seemes
most
bitter
and
hardest
to
bee
digested
,
are
the
diseases
of
the
bodie
,
imprisonment
,
banishment
,
losse
of
life
and
such
like
:
touching
which
though
we
hold
them
,
being
naturall
euils
,
to
bee
gall
in
the
mouth
,
yet
being
receiued
,
we
shal
find
them
honey
in
the
bellie
.
They
keepe
a
man
in
the
paths
of
Gods
commandements
.
Hebr.
12.11
.
Exod.
1.22
.
2.
Chro.
32.20
.
Greg.
in
moral
.
It
is
good
for
mee
(
saith
Dauid
)
that
I
haue
been
in
trouble
,
that
I
might
learne
to
keepe
thy
commandements
.
Mala
quae
nos
hic
premunt
ad
Deum
ire
compellunt
:
The
afflictions
which
God
laies
on
his
children
,
compell
them
to
goe
vnto
him
.
They
shew
vs
our
sinnes
:
Matth.
7.13
.
Ioh.
12.25
.
Before
I
was
corrected
,
I
went
wrong
(
saith
the
Psalmist
,
)
but
now
I
haue
learned
to
keepe
thy
commandements
.
So
that
,
Cum
non
potest
disciplina
verborum
,
percommodè
vititur
disciplina
verberum
:
Gregor.
in
Moral
.
Philip.
28.
Hebr.
2.9.10
.
When
words
will
not
preuaile
,
then
is
the
rod
very
profitably
vsed
.
By
fanning
,
the
wheate
is
separated
from
the
chaffe
:
by
threshing
,
the
corne
is
reserued
that
the
beast
doth
not
eate
the
straw
and
it
together
,
Chrysost
opere
imperf.
hom.
4.
whereas
otherwise
both
would
be
deuoured
.
So
in
that
satan
that
rauenous
beast
,
2.
Cor.
11.22
.
swallowes
not
vp
the
godly
with
the
wicked
,
it
is
because
God
(
reseruing
them
for
his
garner
of
glorie
)
wils
that
they
should
be
separated
from
the
wicked
by
the
flaile
of
affliction
.
They
humble
the
high
minde
:
moue
to
repentance
for
our
sinnes
:
Luke
24.19
.
and
stirre
vs
vp
to
faithfull
and
earnest
prayer
to
God
for
forgiuenes
of
them
:
and
thus
prepare
vs
for
Christs
comming
,
Act.
14.19
.
and
reserue
vs
till
his
comming
.
To
this
end
(
saith
Moses
)
God
sent
the
fortie
yeres
troubles
to
the
Israelites
:
2.
Thess.
1.5
.
Prou.
17.3
.
1.
Pet.
1
7
9.
Deut.
8.2
.
so
that
the
hardned
heart
by
affictions
is
oftentimes
driuen
to
God
whether
it
will
or
no
:
as
it
appeares
by
the
stiffenecked
Israclites
,
Exod
8.
Pharaoh
,
and
diuers
others
.
And
therefore
the
tenour
of
Salmons
prayer
at
the
dedicating
of
the
Temple
,
is
after
this
manner
:
if
thy
people
in
their
captiuitie
and
distresse
shall
remember
their
sinnes
,
humble
themselues
,
and
by
feruent
prayer
foorth
of
this
place
call
to
thee
,
O
Lord
,
for
mercie
,
then
be
thou
mercifull
vnto
their
sinnes
,
and
hearken
vnto
their
prayers
.
Apopyni
auis
.
Some
birds
are
taught
to
speake
(
as
some
haue
obserued
)
by
beating
them
on
the
head
with
an
iron
rod
:
some
Mariners
will
not
bee
wakened
,
till
the
water
come
into
the
shippe
:
so
some
men
lie
so
sound
asleepe
in
the
cradle
of
securitie
,
Iud.
10.13
.
that
the
coole
water
of
affliction
must
be
powred
vpon
them
before
they
will
waken
.
Some
men
will
neither
praise
God
for
his
blessings
receiued
,
nor
pray
for
moe
vnto
him
;
so
that
the
iron
rodde
must
teach
them
to
praise
him
for
what
they
haue
,
and
neuer
to
cease
praying
for
what
they
want
.
Oculos
quos
culpa
claudit
,
poena
aperit
:
Gregor.
in
Moral
.
The
eyes
which
before
through
corruption
of
nature
were
bent
to
the
earth
,
are
now
by
correction
fixt
on
the
Lord
,
as
the
eyes
of
a
handmaid
vpon
her
mistresse
.
Afflictions
quicken
vp
Gods
graces
within
vs
:
Hieren.
Adiutrix
virtutum
tribulatio
,
saith
Hierome
;
Vertue
is
vpholden
holden
by
afflictions
.
Simile
.
The
fire
flameth
most
when
the
winde
blowes
hardest
vpon
it
:
Siluer
is
best
discerned
in
a
dark
vessell
when
it
is
full
of
water
:
so
the
siluer
graces
of
God
are
most
apparent
,
when
the
water
of
affliction
is
distilled
from
heauen
into
our
earthen
vessels
:
so
the
sparks
of
graces
within
vs
are
neuer
so
neere
the
flaming
,
as
when
aduersitie
blowes
strong
vpon
vs
.
Dauid
was
neuer
carried
away
with
so
feruent
a
zeale
of
Gods
glorie
,
with
such
diuine
meditations
,
with
such
heauenly
praises
,
with
such
feruent
prayers
.
as
when
the
tempestuous
blasts
of
Saul
and
his
Counsellors
blew
strong
and
sharpe
vpon
him
.
Lastly
,
afflictions
shew
vs
to
be
high
in
Gods
fauour
,
they
conforme
vs
to
Christ
,
they
frame
that
golden
ladder
whereby
we
climbe
to
heauen
,
they
assure
vs
sillie
men
and
women
,
that
although
we
lament
,
Prou.
3.12
.
weepe
,
and
mourne
,
the
teares
distill
from
our
eyes
,
suffer
imprisonment
,
hebr.
11.40
.
beare
the
markes
of
Christ
,
liue
in
the
vale
of
many
miseries
,
Hebr.
12.6
.
and
are
continually
tost
in
the
troublesome
seas
of
this
world
by
the
tempestuous
blasts
of
furious
Tyrants
;
yet
we
shall
laugh
,
reioyce
,
and
sing
,
the
teares
shall
be
wipt
from
our
eies
,
Apoc.
3.19
.
our
feete
shall
bee
set
in
a
large
and
ample
roome
,
the
hill
of
Sion
shall
be
our
rest
,
yea
,
because
we
haue
borne
parte
of
the
storme
with
Christ
,
we
shal
arriue
at
the
hauen
of
eternall
rest
and
happinesse
with
him
.
This
is
the
Lambes
marke
,
the
wedding
ring
,
the
seale
of
his
loue
:
This
assures
vs
of
an
infinit
deliuerance
,
this
is
a
signe
we
are
espoused
to
Christ
:
This
seales
it
in
our
hearts
,
that
wee
are
heires
of
a
kingdome
.
Whom
the
Lord
will
strengthen
(
saith
Luther
)
him
hee
first
maketh
weak
:
whom
he
will
quicken
,
him
hee
first
casteth
into
the
iawes
of
death
:
whom
hee
will
exalt
to
heauen
,
him
hee
will
first
(
as
it
were
)
cast
downe
into
hell
.
Si
exceptus
es
à
passione
flagellorum
,
exceptus
és
à
numero
filiorum
,
saith
Augustine
:
If
thou
art
excepted
from
suffering
of
stripes
,
thou
art
also
excepted
from
the
number
of
Gods
children
.
So
that
Luther
and
Augustine
conclude
plainly
,
that
a
poore
estate
,
persecutions
,
stripes
,
and
losse
of
life
,
are
infallible
markes
,
that
wee
are
in
the
way
to
eternall
blessednes
.
Nisi
correctis
,
Daus
haereditatem
dare
disponeret
,
eos
per
mult
as
molestias
erudire
non
curaret
:
Vnlesse
God
did
allot
out
vnto
his
corrected
children
an
euerlasting
inheritance
,
hee
would
not
bee
so
carefull
to
instruct
them
by
so
many
chastisements
.
But
heare
the
truth
of
this
from
him
who
is
truth
it selfe
:
Matth
5.9
.
Blessed
are
ye
(
saith
Christ
)
When
yee
suffer
persecutions
for
righteousnesse
sake
,
for
yours
is
the
kingdome
of
heauen
:
&
therfore
Paul
saith
,
Hebr.
12.10
11.
that
God
doth
chasten
vs
for
our
profit
,
that
wee
might
be
partakers
of
his
holines
.
For
though
at
first
it
is
not
ioyous
,
but
grieuous
,
yet
afterward
it
bringeth
the
quiet
fruite
of
righteousnesse
to
those
that
arethereby
exercised
.
Another
thing
that
often
troubleth
vs
,
Pouertie
must
not
trouble
vs
.
is
the
pouerty
of
the
godlie
.
But
why
should
this
grieue
vs
?
The
commodity
it
brings
,
is
exceeding
great
:
wee
may
say
of
it
,
Plato
de
Iuslitia
.
as
Plato
doth
of
iustice
,
Pauperum
beatitudo
si
inspiceretur
,
miros
spectantibus
incitaret
amores
:
Pouertie
at
the
first
view
seemes
base
,
but
if
we
looked
thorowly
into
it
,
it
would
excite
an
exceeding
loue
in
vs
toward
the
same
:
Gradus
perfectionis
paupertas
,
Matth.
19.
saith
one
vpon
thewords
of
Christ
.
Pouertie
is
a
maine
steppe
to
perfection
.
Men
are
vnwilling
to
goe
a
iournie
which
carrie
a
heanie
burthen
on
their
shoulders
,
Sed
liberiùs
ad
viam
tendit
,
qui
in
via
onere
caret
,
saith
Gregorie
:
Gregor.
in
Moral
.
but
they
goe
willinglie
,
when
the
burden
is
taken
away
.
This
burthen
is
riches
,
and
therefore
saith
Hierome
:
Sihabes
,
vende
omnia
;
Hieronym
.
in
Epist.
Si
non
habes
,
grandi
onere
liberatus
es
:
If
thou
hast
store
of
wealth
,
sell
all
:
If
thou
hast
nothing
,
thou
art
freed
from
a
heauie
burthen
.
This
prouocation
to
a
willing
mind
is
pouertie
,
the
spurre
to
set
on
our
dull
natures
in
our
race
to
heauen
,
is
want
of
riches
:
and
therefore
,
Quimihi
onus
diuitiarum
abstulit
,
me
ad
currendum
citiùs
expediuit
:
Hee
which
tooke
the
burthen
of
riches
from
mee
,
made
mee
to
run
both
more
willing
lie
and
more
swiftly
.
He
which
is
downe
laden
,
seldome
gets
to
the
end
of
a
long
iourny
,
or
if
he
doth
,
yet
exceeding
hardly
.
And
therfore
saith
Christ
,
how
hardly
doe
they
which
are
rich
enter
into
the
kingdom
of
heauen
?
The
more
riches
increase
the
sooner
do
we
waxe
cold
in
our
loue
to
God
,
and
the
more
feruent
in
our
affection
to
them
,
noted
by
Moses
caueat
,
Salomons
prayer
,
Dcut.
6.10.11.12
.
and
Paules
preseruatiue
:
If
riches
increase
set
not
thy
heart
vpon
them
.
Those
which
will
bee
rich
fall
into
manie
snares
,
and
grieuous
lusts
;
which
will
drowne
their
soules
in
perdition
.
Blessed
then
bee
pouerty
,
that
vnites
my
heart
to
God
:
blessed
be
want
,
that
keepes
me
from
these
snares
and
grieuous
lusts
:
blessed
bee
a
poore
estate
,
that
preserues
my
soule
from
the
pit
of
perdition
.
Simile
.
The
fowler
when
he
would
take
the
sillie
bird
in
his
net
,
doth
pitch
his
siale
to
allure
her
.
This
bird
is
the
godly
man
:
this
fowler
Satan
:
this
net
destruction
:
this
stale
,
richer
:
Matth.
4.1
.
Iesus
was
ledaside
(
here
's
the
bird
)
to
bee
tempted
of
Satan
,
(
here
's
the
fowler
)
fall
downe
and
worship
me
,
(
here
's
the
net
)
The
kingdome
of
the
world
and
the
glorie
thereof
will
I
giue
thee
,
(
here
's
the
stale
.
)
But
as
the
bird
is
safe
from
the
fowler
,
so
long
as
she
stoopes
not
to
his
stale
,
but
keepes
in
the
heauens
:
Glossa
in
Prou.
1.
Sic
facilè
laqueos
euadit
in
terris
,
qui
oculos
habet
in
caelis
:
so
men
doe
easilie
escape
the
hands
of
Satan
,
whhich
haue
their
eies
fixt
vpon
God
inheauen
,
and
not
vpon
these
stales
of
riches
and
honor
vpon
the
earth
.
Pouertie
auoides
contention
:
men
will
not
go
to
law
for
it
:
Iob
15.
Qui
nihil
babet
in
mundo
quod
diligat
,
nibil
est
quod
pertimescat
.
Gregor.
it
frees
from
feare
:
the
heeues
will
not
breake
thy
house
for
it
;
the
tempests
will
not
shake
thy
high
buildings
:
but
Lord
what
contentions
,
what
malice
,
what
long
suits
,
what
feare
and
horror
is
among
the
mightie
!
Men
in
abundance
,
want
the
meanes
of
being
stirred
vp
to
God
by
prayer
for
things
necessarie
:
and
thus
they
want
that
which
should
benefit
them
:
O
munera
nondum
intellecta
,
domi
paupertas
,
angustique
lares
!
men
by
abundance
,
become
high
minded
,
strong
to
reuenge
,
forgetfull
of
God
,
stifnecked
,
hard
hearted
,
yea
committers
of
such
sinnes
,
which
the
light
of
nature
and
meere
ciuilitie
doth
detest
and
abhorre
.
Note
Moses
aduice
to
the
Js.
raelites
.
And
thus
they
inioy
the
meanes
of
that
which
brings
destruction
and
miserie
:
yea
,
in
a
word
,
when
men
lie
in
their
beds
of
downe
,
carouse
wine
in
their
full
bowles
,
and
inuent
to
themselues
instruments
of
musike
,
oh
then
,
euen
then
,
(
alas
)
are
they
most
subiect
to
those
great
and
grieuous
sinnes
,
for
which
the
wrath
of
God
is
most
fierce
vpon
the
children
of
disobedience
.
Is
it
not
needfull
then
,
Vt
paupertas
medicina
sanet
,
quos
diuitiarum
cumulus
sic
vulnerat
?
that
that
heauenvly
balme
of
pouertie
should
cure
those
,
whom
the
abundance
of
riches
doth
thus
wound
?
Bern.
in
ferm.
To
conclude
,
let
the
Iew
which
rests
in
earthly
promises
,
seeke
for
riches
,
not
wee
which
are
pilgtims
,
and
looke
for
a
kingdome
:
let
the
Pagan
,
which
liues
without
a
God
,
reioyce
in
worldly
wealth
,
not
we
that
haue
Christ
and
al
heauenly
riches
with
him
:
let
the
riotous
reioyce
in
their
superfluities
,
not
we
which
know
the
miseries
they
bring
with
them
,
&
haue
learned
from
Christ
,
that
the
poore
are
blessed
:
for
howsoeuer
the
world
is
bewitched
with
these
things
,
Bern.
in
Epist.
yet
,
possessa
onerant
,
amata
inquinant
,
amissa
cruciant
:
when
we
haue
them
they
loade
vs
:
when
we
loue
them
,
they
defile
vs
:
when
we
lose
them
,
they
vexe
vs
.
And
therefore
happie
is
hee
which
is
not
troubled
with
them
.
This
being
thus
,
it
agrees
excellentlie
wel
with
Gods
Prouidence
,
that
the
godly
should
liue
in
want
,
and
the
wicked
in
abundance
.
A
third
thing
which
much
troubleth
vs
,
The
small
account
had
of
the
godly
,
must
not
trouble
vs
.
is
,
that
the
godlie
liue
in
disgrace
,
are
reuiled
,
and
often
preuailed
against
,
by
such
as
haue
no
feare
of
God
before
their
eies
.
That
this
is
thus
,
experience
prooues
it
true
:
but
all
this
turnes
to
Gods
glorie
and
the
good
of
his
children
.
The
godly
haue
oftentimes
their
grieuous
fals
;
sometimes
secure
in
their
sins
,
luld
asleepe
in
the
cradle
of
iniquitie
:
is
it
not
good
then
that
God
should
vse
his
trumpet
to
awake
them
?
Shemei
cursed
Dauid
,
called
him
murtherer
,
or
man
of
blood
:
but
Dauid
saies
:
2.
Sam.
16.7
.
It
may
be
the
Lord
will
looke
on
mine
affliction
,
2.
Sam.
16.12
.
or
teares
,
and
doe
me
good
by
his
cursing
this
day
.
And
howsoeuer
Gods
children
are
reuiled
,
yet
surelie
the
blessing
doth
therby
redound
vnto
them
;
in
as
much
as
Christ
hath
said
:
Blessed
are
yee
when
men
reuile
you
,
and
speake
all
manner
of
euill
against
you
for
my
names
sake
falselie
,
&c.
And
howsoeuer
they
are
in
disgrace
with
the
world
,
yet
they
are
verie
gratious
with
God
:
for
if
they
were
of
the
world
,
the
world
would
loue
his
owne
.
but
because
they
are
not
of
the
world
,
but
God
hath
chosen
forth
of
the
world
,
therefore
the
world
hates
them
.
And
howsoeuer
they
are
preuailed
against
,
yet
Gods
honour
is
thereby
exalted
,
and
their
owne
good
procured
.
Iosephs
brethren
preuailed
against
him
:
but
greater
was
Gods
glorie
,
Genes.
45.
greater
his
honor
,
and
greater
the
good
of
the
Church
.
Satan
was
let
loose
to
vexe
Iob
;
and
the
Caldeans
suffered
to
spoile
him
of
his
goods
:
but
thereby
God
was
glorified
by
his
words
of
praise
;
The
Lord
hath
giuen
,
and
the
Lord
hath
taken
away
,
and
blessed
bee
the
name
of
the
Lord
.
Thereby
the
Church
receiued
a
good
:
for
his
patience
is
alleaged
,
and
left
for
an
example
to
all
posterities
:
and
thereby
Iobs
good
was
greatlie
procured
:
for
,
first
,
(
now
God
had
tried
him
&
found
him
faithfull
)
he
is
more
gratious
in
his
sight
,
Iob
42.7.8
.
and
therefore
Eliphaz
the
Temanite
and
his
two
friends
that
before
so
much
condemned
Iob
,
must
now
intreate
him
to
pray
to
God
for
them
,
because
he
is
found
faithfull
,
and
therfore
shall
be
accepted
.
Secondly
,
Iob
in
losing
,
gained
,
for
the
Lord
that
suffered
others
to
take
his
goods
away
,
gaue
him
afterward
twice
as
much
as
he
had
before
.
And
thus
in
all
these
things
there
is
no
confusion
,
Iob
42.10.11.12
.
but
an
excellent
harmonie
,
all
things
considered
.
For
as
the
bodies
,
so
the
soules
of
men
and
women
haue
their
diseases
:
Some
troubled
with
the
burning
feauer
of
malice
,
hating
when
they
should
loue
:
some
with
melancholie
,
mourning
for
the
world
:
Some
with
a
dead
palsie
,
that
they
cannot
tread
the
pathes
that
leade
vnto
Sion
:
Some
with
a
spirituall
slumber
,
that
the
sound
of
the
Gospell
entreth
not
their
eares
:
Some
senseles
,
not
feeling
Gods
mercies
:
Some
phrentick
,
reioicing
when
they
should
weepe
:
Some
haue
their
dropsie
of
thirsting
after
pleasures
:
Some
blind
in
iudgement
,
counting
godlines
losse
,
and
earthly
riches
of
greatest
value
.
So
that
wonderfull
neede
is
there
of
healing
potions
:
and
what
these
shal
be
,
and
when
ministred
,
the
fond
affection
of
the
patient
is
not
to
bee
respected
,
but
the
receits
of
the
wise
Physition
Christ
Iesus
,
willingly
receiued
:
because
,
Quid
obsit
,
vel
prosit
,
Augustine
.
magnus
hic
&
diuinus
Medicus
nonit
,
non
agrotus
:
What
doth
hurt
or
profit
a
man
,
this
great
and
diuine
Physition
knowes
verie
well
,
and
not
he
that
is
grieued
.
The
bodie
is
a
smoaking
house
,
and
must
be
perfumed
:
an
euill
seruant
,
and
must
be
corrected
:
an
vntamed
horse
,
and
must
be
brought
vnder
:
a
false
friend
,
and
must
be
tried
:
a
domesticall
enemie
,
and
must
be
weakened
:
an
euill
counseller
,
and
must
be
disclosed
.
If
God
which
is
wisdome
and
mercie
,
will
do
this
,
can
there
bee
any
disorder
in
his
most
wise
and
mercifull
effecting
it
?
But
to
bring
vnder
the
vaine
reioycing
of
the
wicked
,
and
for
the
setling
of
the
minds
of
the
godly
,
in
a
grounded
assurance
of
Gods
iustice
and
exceeding
rich
mercie
vnto
them
,
howsoeuer
afflictions
befall
them
,
5.
Things
to
he
respected
in
the
persons
of
afflicted
Christians
.
besides
the
forenamed
commodities
which
aduersitie
(
of
what
sort
soeuer
)
bringeth
with
it
,
let
vs
obserue
these
things
in
the
persons
of
the
godly
,
which
do
endure
them
.
First
,
1.
That
they
are
conquerers
in
all
.
that
they
ouercome
all
afflictions
and
miseries
whatsoeuer
.
Many
(
saith
the
Psalmist
)
are
the
troubles
of
the
righteous
,
Psalm.
34.19
.
but
the
Lord
deliuereth
them
forth
of
all
.
And
though
the
flouds
came
neere
his
soule
,
Psalm.
32.8
yet
they
did
not
ouerwhelme
him
.
May
not
euery
one
of
Gods
children
from
the
experience
of
this
truth
,
Nahum
1.7
.
say
of
himselfe
,
as
Dauid
said
of
himselfe
?
Psalm.
71.20
.
How
great
troubles
and
aduersities
hast
thou
shewed
vnto
me
,
but
yet
thou
hast
returned
and
reuiued
me
againe
.
Yea
the
poore
Christian
contemned
in
the
eyes
of
the
world
,
1.
Cor.
10.13
.
cries
vnto
the
Lord
,
and
the
Lord
heares
him
,
Psalm.
46.7
.
and
saues
him
from
all
his
troubles
.
And
how
can
it
be
otherwise
?
Psalm.
59.19
.
The
Lord
is
with
vs
,
and
the
God
of
Iacob
is
our
refuge
,
he
is
our
helper
&
deliuerer
.
Psalm.
40.17
.
Luke
21.18
.
Matt.
10.13
.
Though
we
be
poore
and
needy
,
yet
he
thinketh
on
vs
,
hee
numbreth
our
haires
,
he
puts
our
teares
in
his
bottle
,
we
are
as
deare
vnto
him
as
the
apple
of
his
eye
,
hee
hath
loued
vs
with
an
euerlasting
loue
,
and
therefore
we
are
conquerers
in
all
through
him
that
loued
vs
.
And
though
the
righteous
beare
the
wrath
of
the
Lord
,
because
they
sin
against
him
,
yet
he
will
pleade
their
cause
,
Micah
7.9
.
Edod
.
14.13.14
.
he
will
execute
iudgement
for
them
,
he
will
bring
them
forth
to
the
light
,
and
they
shall
see
his
righteousnes
.
2.
Cor.
4.8.9
.
So
that
although
we
are
afflicted
on
euery
side
,
yet
we
are
not
in
distresse
;
though
we
often
doubt
,
yet
we
neuer
despaire
;
though
wee
are
persecuted
,
yet
wee
are
not
forsaken
;
Rom.
8.36
.
though
we
are
cast
downe
,
Nulla
nocebit
aduersitas
si
nulla
dominetur
iniquitas
.
Gregor.
yet
wee
perish
not
.
Afflictio
arguit
,
non
interficit
:
angit
,
non
frang
it
:
extollit
,
non
deijcit
,
Affliction
corrects
a
man
,
it
doth
not
cause
him
to
perish
:
it
bends
him
,
it
breakes
him
not
in
pieces
:
it
lifts
him
vp
to
heauen
,
it
buries
him
not
in
the
pit
of
forgetfulnes
.
For
as
the
fire
in
the
bush
consumed
it
not
,
Exod.
3.2
.
Simile
.
Gen.
32.
but
made
it
shine
brighter
:
so
the
fire
of
affliction
consumes
not
the
godlie
,
but
makes
them
more
glorious
.
Iacob
stroue
all
night
with
the
Angel
,
but
in
the
morning
got
the
victory
:
so
in
the
night-time
of
our
pilgrimage
,
we
striue
with
many
troubles
,
but
when
the
morning
of
Gods
grace
and
mightie
power
appeareth
,
we
triumph
ouer
them
.
Miea
.
7.8
.
Reioyce
not
therfore
against
the
righteous
,
O
thou
enemie
,
for
though
they
fall
,
yet
they
shall
rise
againe
.
Say
not
wee
haue
deuoured
them
:
for
God
is
on
their
side
,
and
though
heere
they
lament
,
weepe
&
mourne
,
yet
this
finite
sorow
shal
be
turned
into
infinite
ioy
.
And
if
the
godly
amiddest
their
persecutions
,
Ioh.
16.20
.
see
not
meanes
of
victory
,
let
them
pray
vnto
God
,
and
hee
will
performe
it
,
and
giue
them
grace
to
see
it
.
When
the
King
of
Syria
sent
horses
,
chariots
,
and
a
mightie
host
to
compasse
Dothan
in
the
night
,
that
they
might
take
Elisha
for
disclosing
his
minde
to
the
King
of
Israel
,
2.
King
.
6.14.15.16
,
17.
and
that
the
seruant
of
this
man
of
God
,
arising
early
to
go
out
,
espied
them
,
he
cried
,
alas
master
,
how
shall
we
do
?
but
when
Elisha
had
prayed
to
the
Lord
to
open
his
eyes
,
and
the
Lord
had
opened
them
,
then
the
seruant
looked
,
and
behold
the
mountaine
was
full
of
horses
and
chariots
of
fire
to
defend
them
;
and
then
,
(
according
to
Elishaes
aduice
)
no
reason
he
should
feare
,
because
they
were
moe
that
fought
for
them
,
then
those
which
were
against
them
.
Euen
so
,
many
in
their
troubles
,
crie
alas
what
shall
wee
do
;
vntill
by
prayer
their
eyes
are
opened
to
see
Gods
armies
of
deliuerance
about
them
.
Act.
4.30
.
Who
although
a
while
they
seeme
to
haue
their
feet
in
the
stocks
,
fast
bound
with
misery
and
iron
,
yet
the
Angel
of
God
comes
at
the
last
,
&
bids
them
arise
like
strong
men
,
1.
Cor.
10.13
.
&
then
the
chaines
of
their
miseries
fall
presently
from
them
.
Therefore
,
O
verè
tuta
pro
Christo
,
&
cum
Christo
pugna
,
in
qua
(
modò
nè
fugias
)
nec
vulneratus
,
nec
prostratus
,
nec
conculcatus
,
nec
millies
(
si
fieri
possit
)
occisus
,
fraudaberis
à
victoria
:
O
happie
fight
(
saith
Bernard
)
for
Christ
to
fight
vnder
Christ
,
Bern.
in
Epist.
in
which
(
if
wee
valiantly
hold
out
)
though
we
be
wounded
,
beaten
to
the
ground
,
spurned
with
feete
,
slaine
a
thousand
times
(
if
possible
it
could
be
,
)
yet
we
could
not
but
haue
the
victorie
:
because
,
2.
Tim.
2.11
.
Licèt
pugnando
moriamur
,
tamen
mortui
mox
coronabimur
:
though
in
fighting
we
lose
this
miserable
life
,
yet
presently
after
we
shal
be
crowned
with
the
Diadem
of
euerlasting
glorie
.
Secondly
,
2.
The
godlie
haue
true
comfort
in
all
troubles
.
the
godly
haue
exceeding
comfort
in
all
their
troubles
.
And
how
can
it
be
otherwise
?
They
haue
the
Spirit
of
God
dwelling
within
them
:
Ephes.
3.16
.
Rom
8
9.
1.
Ioh.
3.24
.
2.
Cor.
3.16
.
1.
Tim.
1.14
.
Galath.
5.22
.
Virtutas
gaudium
est
fons
gaudij
in
propria
domo
nascens
.
Seneca
.
their
bodies
are
his
temples
:
he
is
in
them
,
and
they
in
him
.
Now
among
infinite
other
blessings
,
whereof
Gods
Spirit
is
an
absolute
cause
,
Paul
accounts
ioy
to
be
one
.
A
man
cannot
want
pleasant
springs
to
refresh
him
,
that
hath
a
fountaine
of
sweet
waters
in
his
own
house
:
no
more
can
the
godlie
,
hauing
,
fontem
gaudij
,
in
propria
domo
nascentem
:
the
fountaine
of
all
comfort
in
the
temples
of
their
bodies
,
want
meanes
to
reioyce
them
.
If
the
Angell
in
the
prison
where
Peter
lay
,
Act.
4.30
.
caused
all
the
house
to
shine
,
what
a
glorious
comfortable
light
shall
that
blessed
Spirit
which
is
the
light
of
the
Angels
themselues
,
Exod.
15.25
.
giue
to
those
in
whom
it
hath
his
residence
?
2.
King
.
2.
This
is
that
blessed
tree
,
that
Al-seasoning
salt
,
that
makes
the
bitter
water
of
afflictions
sweete
and
sauourie
vnto
vs
.
Where
the
rod
of
correction
strikes
,
Psalm.
23.
the
staffe
of
the
Spirit
doth
hold
vp
and
comfort
.
So
that
though
the
godly
sit
in
darknes
(
as
men
forgotten
)
yet
the
Lord
is
a
light
vnto
them
.
Mica
.
7.8
.
Rom.
5.5
.
Thus
Paul
speaking
in
the
persons
of
the
afflicted
,
saith
,
wee
reioyce
in
tribulations
.
And
though
this
is
not
apparent
to
the
fleshlie
eie
,
that
sees
nothing
but
griefe
and
cause
of
lamentation
,
yet
the
godlie
haue
an
vndoubted
feeling
of
the
same
.
Non
enim
pereunt
gaudia
iustorum
,
sed
mutantur
à
corpore
ad
animam
,
à
sensibus
ad
conscientiam
:
For
the
ioyes
of
the
righteous
doe
not
perish
,
but
are
only
remooued
from
the
bodie
to
the
soule
,
from
the
outward
senses
,
to
the
inward
conscience
,
which
is
a
thousand
times
more
excellent
.
And
thus
I
conclude
both
these
with
Dauid
:
The
voyce
of
ioy
and
deliuerance
is
in
the
Tabernacles
of
the
righteous
.
Psalm.
118.15
.
Thirdlie
,
3.
The
godlie
gaine
by
all
afflictions
.
the
godly
gaine
by
all
the
troubles
&
aduersities
that
befall
them
.
They
sow
in
teares
,
but
reape
in
ioy
:
for
mens
cursing
,
they
haue
Gods
blessing
:
for
the
worlds
hatred
,
Gods
loue
:
for
earthlie
riches
,
heauenly
treasures
:
for
fading
ioy
,
enduring
comfort
:
fortyrants
contempt
,
Christs
fauour
;
for
their
opposing
,
Angels
guarding
:
for
friends
forsaking
,
Gods
receiuing
:
for
this
lifes
losing
,
their
soules
sauing
.
Thus
teacheth
Augustine
:
Augustine
.
Percutis
vt
sanes
,
&
occidis
nos
nè
moriamur
:
Thou
dost
wound
vs
to
make
vs
perfectlie
whole
:
and
thou
dost
kill
vs
that
we
should
not
die
finallie
.
Thus
teacheth
Dauid
:
When
my
father
and
mother
forsaketh
mee
,
the
Lord
taketh
me
vp
.
Thus
teacheth
Christ
,
that
he
that
will
saue
his
life
shal
lose
it
:
but
he
that
will
lose
it
for
his
sake
,
shall
saue
it
.
And
thus
is
Christ
to
the
persecuted
Christian
,
both
in
life
and
death
aduantage
.
But
see
more
of
this
in
the
answeres
to
the
particulars
obiected
.
Fourthly
,
4.
The
godlie
are
trulie
rich
.
the
godly
are
wonderfully
rich
,
though
,
(
in
the
iudgement
of
the
world
)
they
are
counted
poore
.
The
Lions
lacke
and
suffer
hunger
,
but
those
which
loue
and
feare
the
Lord
,
want
nothing
that
is
good
.
Is
not
this
then
to
bee
exceeding
rich
?
Aug.
in
Enchir.
Ille
diues
,
qui
omnia
quae
vult
,
habet
,
nec
aliquid
vult
quod
non
decet
:
He
is
rich
which
hath
as
much
as
he
doth
desire
:
and
desires
no
more
,
then
that
which
he
ought
:
for
riches
consist
not
in
the
abundance
,
but
in
the
manner
of
enioying
,
so
that
to
haue
a
little
,
and
yet
to
desire
no
more
,
is
to
be
truelie
rich
:
and
to
haue
much
,
and
yet
still
to
desire
,
is
(
indeede
)
to
bee
poore
:
or
at
least
though
outwardly
rich
,
yet
inwardly
poore
:
because
though
his
barnes
are
full
,
his
mind
is
emptie
:
&
so
they
are
rich
,
but
he
poore
.
But
it
is
far
otherwise
with
the
godlie
:
they
desire
no
more
then
they
haue
,
and
in
the
possessing
of
that
which
they
haue
,
they
are
not
disturbed
.
Gregorie
.
Cui
cum
paupertate
benè
conuenit
,
non
est
pauper
(
saith
Gregorie
)
:
He
that
in
his
pouertie
hath
all
things
going
well
,
that
man
cannot
bee
poore
.
But
the
riches
of
the
godly
,
are
the
ornaments
of
their
soules
,
Venditis
rebus
nostris
,
nullum
magis
charum
accipimus
pretium
,
quàm
nos
metipsos
.
August
.
Augustine
.
&
the
rewards
thereof
:
not
this
worldly
wealth
which
hath
his
ebbe
,
as
well
as
his
flowing
;
and
his
meanes
of
hurting
,
as
well
as
benefitting
:
Vbicunque
caro
inuenit
refectionem
,
inuenit
defectionem
;
wheresoeuer
the
flesh
findes
a
refreshing
,
it
shall
also
finde
a
want
and
wearing
.
In
this
,
the
godly
are
often
poore
in
regard
of
the
quantitie
;
but
in
the
other
,
which
are
true
,
and
tried
riches
,
very
abundant
.
Are
not
they
rich
,
which
haue
the
most
precious
graces
of
Gods
holy
spirit
within
them
?
which
haue
Christ
himselfe
,
who
(
as
Bernard
saith
)
hath
all
riches
in
his
left
hand
,
Bern.
in
serm.
and
all
honour
in
his
right
?
yea
,
who
are
heires
of
a
kingdome
,
in
qualitie
,
rich
,
pure
,
shining
,
cleare
,
gorgeous
,
most
glorious
,
and
fuller
of
all
ioy
and
happines
,
then
tongue
can
declare
,
or
heart
conceiue
:
In
quantitie
,
exceeding
spatious
:
in
substance
not
subiect
to
alteration
,
corruption
,
or
malice
of
traitors
.
Reuel.
21.
To
this
of
the
riches
of
Gods
grace
and
mercie
they
are
freely
chosen
,
and
of
this
,
the
whole
world
combining
themselues
together
,
can
neuer
depriue
them
.
These
are
treasures
not
subiect
to
the
blasts
of
the
aire
,
to
the
malice
of
Tyrants
,
to
the
furie
of
the
enemie
,
to
the
deceit
of
the
flatterer
,
or
to
the
plots
of
the
robber
:
Nec
fraude
surripiuntur
,
nec
vi
eripiuntur
,
they
are
neither
gotten
by
craft
,
nor
taken
away
by
force
;
and
therefore
permanent
and
enduring
.
And
thus
Christ
for
our
sakes
became
poore
,
2.
Cor.
8.9
.
that
we
through
his
pouertie
might
bee
made
rich
.
And
thus
are
the
godlie
euer
rich
when
in
the
sight
of
the
wicked
they
are
counted
poore
.
Lastlie
,
5.
The
godlie
euer
haue
true
honor
and
happinesse
.
howsoeuer
the
godly
are
accounted
wretched
,
yet
they
are
most
blessed
:
howsoeuer
base
and
vile
,
yet
most
excellent
and
honourable
.
Prou.
22.4
.
The
truth
of
this
appeares
,
in
that
the
God
of
Gods
,
and
King
of
Kings
doth
both
largelie
reward
them
,
&
highly
esteeme
them
.
For
passing
by
many
mightie
Princes
,
1.
Thessal.
1.
of
the
exceeding
riches
of
his
grace
hee
elected
them
;
being
defiled
with
that
vglie
leprosie
of
sinne
,
he
hath
clensed
them
with
the
most
precious
blood
of
his
onely
begotten
Sonne
:
being
by
nature
the
children
of
wrath
as
well
as
others
,
he
hath
iustified
them
of
his
free
mercie
,
sanctified
them
by
his
Spirit
,
and
called
them
by
his
word
:
thus
though
once
they
were
dead
,
wandred
and
were
dispersed
,
yet
now
they
are
reuiued
,
called
home
,
and
in
the
superabundance
of
Gods
mercie
gathered
to
Christ
Iesus
the
Sheepheard
of
the
flocke
and
Bishop
of
our
soules
.
In
which
estate
,
they
weare
now
no
more
the
filthie
ragges
of
the
old
man
,
but
by
the
hand
of
a
liuely
faith
,
haue
the
glorious
robe
of
righteousnesse
,
that
is
,
of
the
new
man
Christ
Iesus
,
put
vpon
them
.
This
was
our
estate
in
regard
of
our selues
.
Ephes.
2.3
.
1.
Pet.
2.9
.
Ioh.
1.12
.
Galath.
3.26
.
Hebr.
2.11.12
.
So
that
whereas
once
they
were
enemies
to
God
,
now
they
are
made
friends
vnto
him
:
whereas
once
cursed
,
now
blessed
:
whereas
once
slaues
to
Satan
,
now
sonnes
to
God
:
whereas
companions
and
brethren
of
iniquitie
,
now
brethren
to
Christ
:
wheras
once
wedded
to
our
lusts
,
now
espoused
to
him
:
wheras
once
vassals
of
wrath
,
now
vessels
of
glorie
:
whereas
once
captiues
to
Satan
,
now
free
denizens
of
a
glorious
citie
:
whereas
once
led
by
the
spirit
that
ruleth
in
the
aire
,
now
guided
and
gouerned
by
the
good
spirit
of
God
:
whereas
once
bondslaues
to
Satan
,
now
heires
of
the
kingdome
of
heauen
.
Is
not
this
true
blessednes
,
is
not
this
exceeding
honour
and
dignitie
?
A
faithfull
man
(
saith
Salomon
)
abounds
in
blessings
:
Prou.
28.20
.
Prou.
28.6
.
Prou.
19.1
.
Psalm.
1.1.2.3
.
&c.
and
better
is
the
poore
Christian
that
walketh
in
his
vprightnesse
,
then
he
that
peruerteth
his
waies
,
though
he
be
(
worldly
)
rich
.
Hunc
habe
beatum
(
saith
Seneca
)
non
quem
vulgus
vocat
,
Sencca
.
sed
cui
omne
bonum
in
animo
est
:
Account
that
man
blessed
who
hath
all
his
riches
in
his
mind
,
not
him
whom
the
blind
worldlings
esteem
blessed
:
Macrob.
because
solae
virtutes
faciunt
beatum
:
the
vertues
of
the
mind
make
a
man
happie
.
The
world
hauing
their
iudgements
corrupted
,
and
eies
blindfolded
,
are
misled
in
censuring
,
and
deceiued
in
beholding
the
state
of
Christs
Church
:
and
no
meruaile
,
Omne
decus
filiae
Sion
ad
intus
:
The
beautie
of
the
daughter
of
Sion
is
within
her
:
which
in
as
much
as
they
want
the
spirituall
eie
,
it
is
impossible
by
them
to
be
discerned
.
They
prie
into
the
imperfections
and
outward
blacknesse
of
the
Church
,
but
they
behold
her
not
in
Christ
,
and
so
see
not
her
perfection
and
glory
.
Being
for
her
prittie
trimnenesse
compared
to
a
Roe
:
for
her
louelines
,
to
a
doue
:
for
her
fruitfulnesse
,
to
a
vine
:
for
her
holinesse
,
to
a
Priesthood
:
for
her
royaltie
,
to
a
Queene
:
for
her
safetie
,
to
mount
Sion
:
for
her
brightnesse
,
to
the
morning
:
for
her
glorie
,
to
the
Sunne
:
for
her
beautie
,
to
the
fairest
of
women
:
for
her
glittering
,
to
an
Iuorie
tower
:
for
qualities
,
called
by
Christ
himselfe
sweete
,
comelie
,
perfect
,
and
most
blessed
.
Now
the
Church
of
God
consisting
of
the
number
of
the
righteous
:
Lord
,
what
do
they
count
blessednesse
if
these
whom
thou
hast
thus
blessed
are
not
truelie
blessed
?
If
these
whom
thou
thus
honourest
are
not
right
honourable
?
whose
soules
are
inricht
with
thy
graces
,
whose
bodies
are
kept
by
thy
Prouidence
,
and
guarded
by
thy
Angels
;
whose
death
is
life
,
Hebr.
6.7.8
.
1.
Cor.
3.22
.
Hebr.
1.13
.
whose
end
is
glory
,
and
ioy
without
end
;
whose
authority
is
to
rule
all
Gods
creatures
,
and
this
rule
ended
,
to
haue
a
greater
giuen
them
,
euen
to
be
Iudges
with
Christ
of
the
most
mightie
tyrants
,
and
wicked
Princes
vpon
earth
:
Loe
,
this
is
the
portion
of
the
righteous
,
this
the
inheritance
of
the
God
of
Iacob
:
and
therefore
they
are
truly
blessed
,
therefore
right
honorable
,
therefore
most
excellent
.
But
on
the
contrarie
,
the
wicked
want
true
comfort
euen
when
prosperitie
smiles
,
The
tontrarie
to
the
fiue
former
,
observed
in
the
wicked
.
much
more
when
aduersitie
frownes
vpon
them
.
And
how
can
it
be
otherwise
,
since
they
want
the
Spirit
of
God
which
is
the
sole
fountaine
of
all
comfort
?
Secondly
,
they
are
swallowed
vp
of
the
miseries
that
doe
befall
them
.
Hence
it
is
that
Dauid
saith
,
though
their
seate
be
vpon
an
high
hill
,
yet
it
is
slipperie
,
&
therfore
they
fall
,
&
in
their
falling
come
to
a
perpetuall
destruction
.
As
Pharaoh
and
his
hoste
were
swallowed
vp
of
the
seas
;
so
they
are
detained
of
death
,
kept
vnder
of
the
graue
,
and
hell
hath
dominion
ouer
them
.
Thirdly
,
they
lose
by
all
:
view
their
exchange
:
for
laughing
,
they
haue
mourning
:
Luk.
6.
Prou.
14.
for
a
little
ioy
,
endlesse
sorrow
:
for
the
loue
of
the
world
,
the
hatred
of
God
:
for
the
sauing
of
this
life
,
Triplex
vox
creaturae
:
1.
Possideto
.
2.
Gratias
habeto
.
3.
Rationem
reddito
.
the
losing
of
their
soules
:
for
earthly
pleasures
,
they
lose
heauenly
ioyes
:
to
liue
at
ease
in
this
life
,
brings
endlesse
torments
in
the
life
to
come
.
Yea
in
the
enioying
of
what
they
most
desire
,
they
frame
an
inditement
against
their
own
soules
,
and
hatch
vp
a
deuouring
serpent
in
their
owne
bosomes
:
noted
by
S.
Iames
.
when
he
saith
,
Iames
5.2.3
.
The
rust
of
their
siluer
and
gold
,
and
moths
of
their
garments
,
shall
witnesse
against
them
in
the
day
of
the
Lord
,
and
eate
and
consume
their
flesh
,
Am
bros
.
as
it
were
fire
:
Habet
enim
ecclesia
pecuniam
,
non
vt
sornet
,
sed
vt
eroget
:
For
whatsoeuer
man
enioyes
from
God
,
hee
is
not
to
reserue
it
to
himselfe
,
but
to
vse
it
to
the
glotie
of
the
giuer
,
&
to
the
vse
of
the
distressed
.
Fourthly
,
howsoeuer
the
wicked
seeme
rich
,
yet
(
in
very
deede
)
they
are
exceeding
poore
.
First
,
because
they
want
Christ
Iesus
,
his
Spirit
,
and
the
graces
thereof
,
which
being
the
only
and
true
riches
,
are
reiected
by
them
.
Secondly
,
Pecunia
aqua
salsa
est
.
sitim
prouocans
non
sedans
:
Riches
are
as
the
salt
sea
,
not
quenching
,
but
prouoking
a
thirsting
after
them
.
Now
so
much
as
a
man
desires
,
so
much
he
wants
:
and
he
which
continually
wants
,
how
can
he
be
rich
?
Thirdly
,
looke
vnto
those
things
which
the
world
esteemes
chiefe
riches
;
haue
they
not
their
wings
and
doe
often
flie
from
vs
,
so
that
euen
in
the
possessing
,
there
is
danger
of
losing
,
and
when
wee
think
our selues
most
sure
of
them
,
they
are
readie
to
be
gone
from
vs
?
This
day
the
rich
man
saith
,
Take
thy
ease
,
Luke
12.20
.
and
repaste
at
full
:
but
the
next
night
came
a
finall
separation
.
So
that
it
seemes
they
are
seruants
lent
,
not
hired
,
for
so
much
as
a
yeere
,
a
moneth
,
or
a
day
:
and
therefore
(
at
the
pleasure
of
him
that
lent
them
whether
in
whole
or
part
)
must
be
gone
againe
.
Si
quid
arrisisset
prosperum
,
taedebat
apprehendere
,
quia
penè
prius
quàm
teneretur
,
auolabat
:
Therfore
(
saith
Augustine
)
if
that
which
is
pleasing
to
the
outward
man
did
smile
vpon
me
,
August
.
lib.
Confes
.
it
was
a
griefe
vnto
me
to
lay
hold
vpon
it
,
because
it
was
(
in
a
maner
)
gone
againe
,
before
it
could
be
gotten
.
Sola
virtus
altissimis
de
fixa
radicibus
.
Tull.
Seueca
.
Vertue
hath
his
sure
habitation
(
saith
Tully
)
Quae
verò
extrinsecus
sunt
,
ad
alium
protinus
transferri
possunt
:
But
those
things
which
are
without
vs
,
may
presently
become
another
mans
.
Per
Deum
,
dicimus
aliena
esse
,
Aug.
lib.
Solll
.
quae
aliquandò
nostra
:
&
nostra
esse
quae
aliquandò
aliena
putauimus
:
At
Gods
pleasure
,
both
that
which
we
counted
ours
is
presently
made
anothers
:
and
that
which
we
thought
other
mens
,
Quod
efficit
tale
,
illnd
magis
tale
.
is
made
ours
.
Againe
,
there
is
great
want
in
riches
themselues
,
and
therfore
cannot
make
others
truly
rich
,
because
nothing
can
giue
more
to
another
,
then
it
hath
it selfe
.
Totas
diuitias
pluribus
habere
non
licet
,
Seneca
.
nec
ad
quemlibet
veniunt
,
sine
caeterorum
paupertate
:
Many
men
cannot
haue
the
whole
number
of
riches
:
neither
can
one
be
enriched
by
their
comming
,
but
another
must
be
impouerished
by
their
going
.
Agustine
.
I
conclude
then
with
Augustine
:
Homo
absque
virtute
est
regio
paupertatis
:
A
man
in
abundance
without
vertue
,
is
a
region
of
pouertie
,
poore
,
and
barren
,
in
which
,
though
the
wicked
are
mightie
trees
,
Peccatum
est
pabulum
diaboli
.
Lactan.
yet
they
are
not
rich
trees
,
in
as
much
as
they
beare
not
fruit
delighting
the
King
Christ
Iesus
,
(
and
therefore
not
precious
)
but
onely
mast
,
wherewith
the
infernall
swine
are
fed
and
nourished
.
For
that
which
is
highly
esteemed
among
men
,
Luke
16.15
.
is
abomination
in
the
sight
of
God
.
Lastly
,
the
wicked
are
base
and
most
miserable
,
though
the
honor
they
haue
in
this
life
is
neuer
so
exceeding
.
Is
it
not
a
base
and
miserable
condition
to
be
seruants
to
their
riches
,
subiects
to
their
Iusts
,
captiues
to
sinne
,
and
slaues
vnto
Satan
;
to
will
indirectly
,
to
iudge
corruptly
,
to
vnderstand
darkly
?
What
doe
riches
,
what
doe
friends
,
what
do
worldly
honor
and
pleasures
helpe
him
?
View
their
sepulchres
:
Their
bodies
remaine
,
but
the
men
are
gone
,
and
their
triall
is
referred
to
the
day
of
the
Lord
:
where
they
shall
finde
the
Iudge
against
them
,
whom
by
their
sins
they
crucified
;
the
Angels
against
them
,
whom
by
their
vnseemely
behauiour
they
disgraced
;
the
word
of
God
against
them
,
which
in
the
hardnesse
of
their
hearts
they
contemned
;
his
blessed
Sacraments
against
them
,
which
by
their
pollutions
they
defiled
:
All
his
mercies
against
them
,
in
as
much
as
by
them
they
would
not
bee
allured
;
his
iudgements
against
them
,
because
thorough
them
they
would
not
be
terrified
;
the
righteous
against
them
,
because
by
them
they
were
persecuted
:
lastly
,
Rom.
8.
all
Gods
creatures
against
them
,
because
through
their
sinnes
they
were
corrupted
,
and
by
their
prophane
vsing
them
vilely
abused
.
To
whom
shall
they
crie
for
comfort
?
whither
shall
they
looke
for
helpe
?
If
aboue
them
,
Christ
is
their
angrie
Iudge
;
if
within
them
,
there
is
an
accusing
conscience
;
Reuel.
6.
if
to
the
good
Angels
,
they
pleade
against
them
;
if
to
the
righteous
,
their
blood
cries
for
reuenge
;
if
to
other
Gods
creatures
,
they
are
armed
men
prepared
against
them
;
if
to
their
companions
,
they
are
in
the
same
condition
,
and
cannot
help
them
;
if
to
the
diuell
,
he
waites
and
labours
to
receiue
them
;
if
to
hell
,
it
gapes
to
deuoure
them
.
Now
should
it
be
happie
if
the
hilles
could
couer
their
infamie
,
whom
the
world
thought
to
be
famous
,
or
that
they
had
neuer
bin
,
whoe
being
the
foolish
iudged
to
be
happie
.
Wee
confesse
they
planted
vineyards
,
they
multiplied
their
possessions
,
they
fedde
daintilie
,
they
were
cloathed
gorgeously
,
they
lay
in
their
beds
of
down
,
caroust
in
bowles
of
Iuorie
,
inuented
to
themselues
instruments
of
musicke
,
and
thus
in
their
abundance
they
found
no
end
,
nor
in
their
reioycing
seemed
to
haue
measure
:
August
.
de
speculo
bum
.
miseriae
.
but
one
sillie
moment
gaue
an
end
to
all
these
things
:
and
of
all
they
had
,
they
tooke
not
any
thing
with
them
.
They
left
their
riches
which
they
wickedly
sought
after
,
and
found
the
torments
they
neuer
dreamed
of
.
Of
all
they
reioyced
in
,
nothing
is
left
:
where
is
their
pompe
,
where
their
banquets
,
where
their
rich
attire
,
where
their
great
treasures
,
where
their
seruants
,
their
subiects
,
their
troopes
of
followers
,
their
multitude
of
clients
?
now
they
lie
in
the
graue
,
their
eyes
behold
none
of
these
:
they
are
turned
into
ashes
,
their
sinowes
departed
from
their
ioynts
:
some
thinke
their
bodies
rest
(
and
so
it
is
till
the
day
of
iudgement
:
Luk.
6.
Gregor.
Prou.
14.
)
but
in
meane
while
their
soules
are
plagued
in
hell
.
Extrema
gaudia
sequuntur
perpetua
lamenta
:
Sweete
meat
hath
sower
sawce
:
extreame
ioyes
great
lamentations
.
Bern.
de
medit.
cap.
4.
Tell
me
(
saith
Bernard
)
where
are
the
louers
of
this
world
which
were
here
of
late
?
Tell
me
,
what
profit
had
they
by
their
vaine
glorie
,
their
short
ioy
,
their
worldlie
power
,
their
carnall
pleasures
,
Vna
poena
implicat
,
quos
vnus
amor
in
crimine
ligat
.
and
their
false
riches
?
Where
is
their
laughter
,
their
ioy
,
their
boasting
?
their
bodies
are
giuen
to
bee
wormes
meate
,
and
their
soules
are
burning
in
the
flames
of
euerlasting
torments
,
whither
their
bodies
afterward
come
,
that
those
which
haue
been
companions
in
their
vaine
pleasures
,
may
bee
partners
in
most
grieuous
paines
.
Quanta
districtione
feriat
quos
reprobat
,
si
bîc
cruciat
quos
amat
?
Gregor.
Si
Deus
tam
asperè
percutit
vbi
parcit
,
quàm
asperè
percutiet
vbi
non
parcet
?
For
if
God
corrects
the
godlie
whom
he
spares
in
mercie
,
how
grieuously
shall
he
wound
the
wicked
,
with
whom
he
deales
in
the
strictnesse
of
his
iustice
?
If
he
sometimes
whippe
those
whom
hee
loues
in
this
life
,
with
what
seueritie
will
he
plague
those
whom
he
hates
,
Bernard
.
in
the
life
to
come
?
If
he
will
beat
his
holy
sonne
,
what
shall
become
of
his
wicked
seruant
?
Iudg
4.
Sisera
giues
milke
vnto
Iahel
,
couer
him
warme
,
and
laies
him
to
rest
;
but
then
his
destruction
was
neerer
:
so
the
wicked
are
fed
with
sweete
milke
of
delights
,
couered
with
rich
attire
,
and
luld
asleepe
in
the
cradle
of
securitie
;
but
in
meane
while
the
sharpe
nailes
of
Gods
iudgements
doe
suddenly
pearce
them
.
Gregorie
.
Vitulus
mactandus
,
liber
ad
pascua
mittitur
:
The
oxe
reserued
for
the
butchers
slaughterhouse
,
goes
at
his
pleasure
in
the
greenest
medowes
:
so
is
it
with
the
wicked
whom
the
butcher
of
the
soule
must
leade
to
his
fearefull
shambles
.
I
conclude
then
with
Augustine
:
August
.
ad
Marcellinum
.
Nihil
infoelicius
foelicitate
peccantium
:
Nothing
is
more
vnhappie
then
that
which
the
wicked
esteeme
their
happinesse
:
who
,
though
they
seeme
to
flourish
,
(
quoniam
splendor
tectorum
attenditur
,
labes
autem
animorum
non
attenditur
;
because
men
behold
their
outward
beautie
,
and
not
their
inward
filthines
)
yet
they
are
most
miserable
:
Dum
enim
hos
pollere
Deus
permittat
,
tunc
indignatur
grauius
:
si
impunitos
dimittat
,
tunc
punit
infestius
:
For
whilest
God
doth
suffer
them
to
flourish
,
then
doth
bee
most
set
himselfe
against
them
:
and
whilest
he
sends
them
away
vnpunished
,
therein
they
are
punished
a
great
deale
more
sharply
.
And
thus
the
afflictions
of
the
godly
,
&
prosperitie
of
the
wicked
,
agree
excellently
wel
with
Gods
Prouidence
and
iustice
.
The
third
instance
of
confusion
to
proue
God
gouernes
not
the
world
,
is
,
Jnstance
3.
in
that
the
way
to
destruction
is
broad
,
but
to
heauen
narrow
,
and
few
there
be
that
walke
in
it
.
Ans.
In
very
deed
the
way
to
heauen
is
exceeding
broad
,
in
as
much
as
the
means
which
God
hath
giuen
vs
to
haue
vs
walke
in
it
,
are
many
and
infinite
.
Coelum
&
terra
&
omnia
quae
in
ijs
sunt
,
August
.
lib.
Conf.
10.
eccè
vndique
mihi
clamant
vt
te
amem
domine
:
The
heauens
,
the
earth
,
and
all
things
therein
contained
,
behold
they
neuer
cease
crying
vnto
mee
,
to
loue
thee
O
Lord
,
saith
August
.
Adde
Gods
word
to
direct
,
his
mercies
to
allure
,
his
iudgments
to
whip
vs
on
;
and
what
not
,
to
moue
vs
,
helpe
vs
,
and
strengthen
vs
in
this
our
iourney
?
If
then
for
all
this
we
very
hardly
walke
in
it
,
and
so
it
proues
narrow
vnto
vs
,
this
is
by
accident
,
namely
,
Simile
.
through
our
own
wilful
blindnesse
,
corrupt
affections
,
and
obstinate
wickednes
.
A
master
makes
a
banquet
for
his
seruants
in
an
inner
roome
,
and
to
passe
into
it
,
frames
a
dore
both
large
and
wide
.
If
these
which
are
inuited
will
loade
themselues
with
huge
burthens
that
they
cannot
enter
,
the
doore
is
narrow
in
regard
of
the
inuited
,
and
not
of
the
inuiter
.
So
stands
the
case
betweene
Christ
that
inuites
to
his
supper
of
glorie
,
Luk.
14.24
.
and
vs
that
loade
our selues
with
infinite
sinnes
that
we
cannot
goe
to
it
.
Augustine
.
Non
ideò
non
habet
homo
gratiam
quia
Deus
non
dat
,
sed
quia
homo
non
accipit
:
In
that
men
want
grace
,
Rom.
8.7
.
Rom.
3.4
.
it
is
not
because
God
doth
nor
giue
it
,
but
because
they
haue
not
grace
to
receiue
it
.
Ioh.
3.19
.
Herein
(
saith
Iohn
)
is
their
condemnation
iust
,
in
that
,
that
light
is
come
into
the
world
,
and
men
loue
darknes
more
then
light
,
because
their
deeds
are
euill
.
So
that
the
way
is
narrow
in
regard
of
vs
,
and
not
of
God
.
Secondly
,
if
many
are
called
and
few
chosen
,
if
few
vessels
of
glorie
,
and
many
vessels
of
wrath
,
Rom.
9.
what
hast
thou
to
doe
herein
?
shall
follie
censure
wisedome
,
or
the
clay
reason
against
the
potter
?
Obiect
.
God
either
can
take
away
euils
and
will
not
:
or
would
but
cannot
:
or
neither
can
nor
will
.
If
hee
can
but
will
not
,
he
is
enuious
;
if
he
would
but
cannot
,
he
is
impotent
;
if
hee
neither
will
nor
can
,
he
is
both
weake
and
enuious
:
none
of
which
imperfections
can
be
in
God
,
and
therefore
since
there
are
euils
,
all
things
are
not
gouerned
by
his
Prouidence
.
God
can
preuent
all
euils
,
Solution
.
(
whether
of
the
punishment
,
or
of
the
sinne
)
and
therefore
is
not
impotent
:
but
he
doth
suffer
them
,
Qui
mala
tollit
,
prouidentiam
tolleret
.
Plotin
.
yet
therfore
is
not
enuious
:
for
hee
doth
not
suffer
them
as
they
are
simplie
euils
,
but
as
from
those
euils
his
power
,
mercie
,
and
iustice
may
appeare
:
his
power
,
in
turning
euill
to
good
;
his
mercie
,
in
clensing
and
deliuering
the
elect
of
the
riches
of
his
grace
;
his
iustice
,
in
condemning
the
wicked
and
reprobate
.
Obiection
.
That
which
doth
resist
God
is
not
gouerned
by
him
:
But
the
diuels
and
wicked
men
resist
God
:
And
therefore
are
not
gouerned
by
him
.
Though
the
diuels
and
wicked
men
doe
resist
God
in
respect
of
his
will
reuealed
:
Solution
.
yet
God
doth
willingly
suffer
their
resistance
,
limit
the
same
,
&
turnes
it
to
his
glorie
.
So
that
he
is
not
so
resisted
,
but
that
hee
doth
gouerne
;
nor
so
opposed
,
but
that
he
could
ouercome
.
Therfore
this
neither
takes
away
Gods
prouidence
,
not
diminisheth
his
power
.
Obiection
.
If
all
things
fall
out
by
chance
,
then
there
is
no
Prouidence
:
But
all
things
fall
out
by
chance
:
Eccles.
9.11
.
and
in
many
other
places
:
Therefore
no
prouidence
.
The
holie
Scripture
doth
vse
such
words
,
in
regard
of
vs
onely
,
Solution
.
to
whom
the
causes
of
things
and
secret
working
of
God
is
vnknowne
,
and
therefore
(
the
euents
being
simplie
considered
)
we
say
they
come
by
fortune
:
but
not
in
respect
of
God
,
to
whom
all
causes
are
knowne
,
and
who
worketh
all
in
all
by
them
.
If
we
respect
the
counsell
,
knowledge
,
&
purpose
of
him
that
by
shooting
the
arrow
at
randome
,
wounded
Achab
;
wee
say
Achab
was
slaine
by
chance
:
but
if
you
respect
the
decree
of
God
to
punish
the
wicked
,
we
say
it
came
to
passe
by
his
heauenly
Prouidence
.
Secondlie
,
whereas
Salomon
saith
,
that
neither
the
race
is
to
the
swift
,
nor
the
battell
to
the
strong
,
nor
bread
to
the
wise
,
nor
riches
to
men
of
vnderstanding
,
nor
fauour
to
men
of
knowledge
,
but
that
time
and
chance
gouernes
all
things
;
wee
must
vnderstand
Salomon
to
speake
in
the
person
of
the
wicked
,
who
hauing
their
eyes
blindfolded
,
and
iudgements
corrupted
,
neither
see
perfectly
,
nor
iudge
directly
.
For
if
the
actions
of
men
,
Prou.
15.9
.
with
their
goings
foorth
and
commings
in
(
yea
the
hoppings
of
sparrowes
)
are
gouerned
by
God
;
Exod.
3.21
.
then
(
without
question
)
he
directs
their
races
.
If
God
be
the
Captain
of
his
people
,
Deut.
33.29
.
the
helmet
and
sword
of
Israel
,
that
none
can
preuaile
against
them
,
then
he
must
needes
be
the
God
of
Armies
.
If
the
eyes
of
all
creatures
that
looke
vp
,
receiue
a
blessing
,
a
blessing
extended
to
the
sillie
rauens
of
the
field
,
will
God
detaine
it
from
the
wise
?
If
those
that
seare
the
Lord
want
nothing
,
doth
he
not
giue
sufficient
riches
to
men
of
vnderstanding
?
Lastly
,
hee
which
suffers
griefe
wrongfully
for
conscience
sake
towards
God
,
is
counted
thankes
worthie
in
his
sight
,
1.
Pet.
2.19
.
and
therefore
he
will
shew
fauour
to
such
as
haue
the
true
knowledge
of
his
name
.
If
things
fall
out
by
chance
in
regard
of
vs
,
Replie
.
&
not
of
God
,
whose
Prouidence
extending
to
all
things
,
imposeth
a
necessitie
vpon
their
seuerall
euents
;
then
you
seeme
to
approue
Stoicall
destinie
,
which
the
godly
condemne
.
Ans.
Destinie
is
obserued
to
be
fourefold
:
Naturall
,
Mathematicall
,
Stoicall
,
Destinie
fourefold
.
and
Christian
:
Naturall
,
when
naturall
and
definite
causes
do
worke
their
proper
and
certaine
effects
:
as
the
fire
doth
heate
,
the
Sunne
yeelds
light
,
the
water
doth
moisten
;
and
so
in
particulars
.
1.
Naturall
.
This
naturall
or
physicall
destinie
,
is
no
other
thing
but
nature
it selfe
,
as
it
is
noted
by
Alexander
Aphrod
.
(
an
Interpreter
of
Aristotle
)
in
his
book
of
Destinie
to
Seuerus
,
and
Antonius
.
By
Tullie
,
when
he
saith
,
Multa
impendere
videbantur
,
praeter
naturam
praeterque
fatum
:
Manie
things
hung
ouer
my
head
besides
nature
and
destinie
.
By
Aristotle
himselfe
,
when
he
saith
,
Generationes
quae
fiunt
secundum
naturam
,
sunt
fatales
:
Such
generations
as
are
according
to
nature
are
fatall
.
So
that
it
seemes
,
fatall
is
à
fando
,
because
it
speakes
in
that
order
,
that
is
,
is
so
ordained
by
God
to
work
his
certaine
effects
.
Destinie
or
fate
thus
taken
,
is
not
to
be
blamed
.
Mathematical
destinie
,
2.
Mathematicall
.
whereby
certain
mathematitians
do
attribute
particular
effects
to
the
operation
of
the
heauens
,
as
the
Sun
,
the
Moone
,
the
Starres
and
such
like
:
affirming
no
man
to
bee
borne
,
to
die
,
to
be
rich
,
to
be
poore
,
to
be
happie
,
to
be
vnhappie
,
but
by
the
sole
operation
of
the
heauens
,
and
influence
of
the
Starres
.
Touching
this
destinie
,
we
say
with
Augustine
,
Hoc
fatum
verè
fatuum
est
,
August
.
de
Ciuitat
.
Dei
.
This
is
fooles
destinie
:
and
so
I
leaue
it
.
Stoicall
destinie
is
noted
by
Tullie
to
bee
an
ordinarie
succession
of
causes
,
3.
Stoicall
.
wherein
,
by
a
neere
coniunction
,
one
cause
is
the
cause
of
another
cause
,
and
that
cause
,
the
cause
of
that
which
followeth
,
The
error
of
Manes
,
teaching
fatall
destinie
,
condemned
.
Eus.
lib.
7.
Socrat.
lib.
5.
and
so
by
a
perpetuall
succession
,
one
cause
to
be
an
absolute
cause
of
another
cause
,
by
vertue
of
their
next
and
neerest
coniunction
.
But
herein
all
honor
is
giuen
to
the
creature
,
none
to
the
Creator
,
and
therefore
this
destinie
is
most
damnable
,
and
wholly
condemned
by
the
former
doctrine
,
wherein
all
effects
are
attributed
to
God
,
and
their
necessity
of
falling
out
,
to
his
diuine
immutabilitie
.
Christian
destinie
,
4.
Christian.
(
so
called
,
because
it
agreeth
with
the
profession
of
Christians
)
is
a
necessarie
course
and
goodly
order
of
all
things
,
depending
vpon
Gods
diuine
Prouidence
.
This
differs
much
from
the
former
.
The
difference
betweene
Stoicall
and
Christian
destinie
.
That
separates
Gods
power
from
the
operation
of
causes
:
this
includes
it
,
and
makes
his
will
efficient
of
all
things
.
That
teacheth
that
the
course
and
order
of
things
is
naturall
only
:
but
this
teacheth
that
God
in
wisdome
framed
all
by
his
power
created
all
,
and
by
his
Prouidence
gouernes
all
.
That
teacheth
,
that
the
naturall
order
and
succession
of
causes
is
euerlasting
:
but
this
,
that
they
had
a
beginning
,
are
vpholden
still
by
God
;
and
shall
haue
an
end
at
his
will
and
pleasure
.
That
teacheth
,
that
naturall
causes
do
by
their
owne
vertue
worke
necessarie
effects
:
but
this
,
that
some
causes
are
ordained
necessarie
,
and
some
contingent
,
and
that
both
of
these
are
thus
appointed
by
God
.
Lastly
,
Stoicall
destinie
(
for
such
are
the
opinions
of
sundrie
of
that
sect
)
teacheth
that
this
their
naturall
order
and
succession
of
causes
,
doth
enforce
the
willes
of
men
:
but
Christian
destinie
teacheth
,
that
God
only
moueth
the
will
,
&
that
not
forceably
,
but
mildlie
enclining
it
,
and
gently
mouing
it
.
Object
.
Whatsoeuer
derogates
from
Gods
honor
,
that
he
will
not
do
:
but
to
gouerne
base
things
,
derogates
from
his
honour
,
(
because
they
are
not
beseeming
his
regard
:
)
Therfore
he
doth
not
gouerne
them
.
The
moe
things
any
one
is
able
to
gouerne
,
Solution
.
the
more
is
his
power
magnified
:
and
the
moe
he
will
gouerne
,
the
more
is
his
goodnes
manifested
.
So
that
for
God
to
gouerne
all
,
both
great
and
small
,
therein
is
his
glorie
exceedingly
exalted
.
Secondly
,
none
of
Gods
creatures
are
base
in
regard
of
themselues
,
but
as
they
are
compared
with
others
.
The
Angels
,
though
base
in
regard
of
God
,
yet
in
respect
of
other
creatures
,
are
most
excellent
.
A
horse
compared
with
a
man
,
is
base
,
but
considered
with
a
flie
,
is
of
great
estimation
,
and
so
in
particular
:
yea
which
of
Gods
creatures
can
we
behold
,
but
vpon
due
consideration
,
we
shall
finde
matter
of
admiration
in
the
same
?
euen
in
the
gnat
,
and
little
flie
,
as
Augustine
noteth
.
But
I
proceed
to
the
rest
.
Obiections
against
the
doctrine
of
the
manner
of
Gods
gouernment
,
with
the
answers
vnto
them
.
Obiect
.
GOd
hath
appointed
no
one
ouer
the
earth
besides
himselfe
:
hee
alone
works
all
in
all
.
1.
Against
the
meanes
.
As
by
him
al
things
were
created
,
so
by
him
alone
all
things
are
maintained
and
preserued
:
Iob
34.
Ephes.
1.
Col.
1.
&c.
Therefore
he
vseth
no
second
meanes
in
gouerning
the
world
.
In
these
and
such
like
places
,
Solution
.
God
doth
not
exclude
his
creatures
which
he
hath
ordained
to
vse
for
the
setting
forth
of
his
glorie
;
but
onely
sheweth
that
there
is
no
other
God
in
heauen
or
earth
besides
himselfe
:
and
that
he
onlie
workes
all
in
all
by
his
mightie
power
,
in
such
a
manner
,
as
that
although
his
creatures
doe
worke
,
yet
it
is
by
a
strength
and
vertue
receiued
from
him
.
Wee
say
Iulius
Caesar
conquered
manie
nations
:
yet
wee
doe
not
exclude
his
Souldiers
,
whereby
he
preuailed
.
Here
is
the
only
difference
:
Iulius
vsed
them
because
hee
could
not
subdue
others
without
them
:
but
God
being
Almightie
vseth
his
creatures
,
because
it
is
his
good
pleasure
.
Obiection
.
If
God
worketh
by
all
meanes
,
Absurdities
inferred
.
1.
From
the
meanes
.
Solution
.
and
disposeth
of
all
ends
,
then
wee
are
not
tied
to
any
men
for
kindnesses
shewed
,
or
benefits
bestowed
.
We
are
not
bound
vnto
any
men
,
or
any
other
thing
,
as
authors
of
our
good
,
but
as
they
are
Gods
disposers
,
and
ordained
by
him
to
bee
meanes
of
conueying
it
vnto
vs
.
If
the
King
send
a
gift
,
we
acknowledge
him
the
bestower
:
yet
ought
to
bee
thankfull
to
him
that
brought
it
.
Thus
Dauid
is
thankfull
to
Barzillaus
the
Giliadite
:
Paul
to
Priscilla
and
Aquila
:
Rom.
16.4
.
yet
they
very
well
knew
,
that
God
was
Author
of
al
,
and
they
but
meanes
ordained
.
If
God
often
vseth
no
meanes
:
2.
From
the
want
of
means
.
Obiection
.
then
wee
are
not
to
stand
vpon
the
vsing
them
.
It
is
great
impietie
to
reason
from
the
Creator
,
Solution
.
to
the
creature
:
hee
is
Almightie
,
and
can
worke
without
them
:
we
are
weake
,
and
cannot
want
them
.
Secondly
,
God
hath
ordained
meanes
to
be
helps
vnto
man
,
and
commanded
man
to
vse
meanes
:
Matth.
4.
therefore
to
reiect
them
,
is
to
contemne
Gods
ordinance
,
grieuouslie
to
tempt
him
,
and
wilfullie
to
hurt
our selues
.
Obiection
.
If
the
meanes
whereof
we
are
ignorant
whether
they
will
profit
vs
or
not
,
are
to
be
vsed
,
then
much
more
charmes
and
going
to
witches
,
which
we
know
will
profit
vs
.
Wee
must
know
that
the
doing
of
that
which
the
Lord
hath
forbidden
,
Solution
.
will
neuer
profit
anie
:
for
though
it
seemes
to
helpe
the
bodie
,
yet
it
doth
grieuouslie
hurt
the
soule
.
Secondlie
,
Leuit.
20.6
.
Esay
8.19.20
.
it
was
neuer
knowne
that
euer
any
witch
could
inrich
her selfe
,
or
that
any
one
was
bettered
by
going
vnto
them
,
as
in
the
vses
it
shall
further
appeare
.
Obiection
.
2
If
all
things
fall
out
necessarilie
:
Against
the
immutabilitie
of
Gods
gouernment
.
then
there
is
no
free
will
in
men
:
but
the
Church
acknowledgeth
a
certaine
free-will
.
And
therefore
this
doctrine
seemes
contrary
to
the
iudgement
of
the
Church
,
that
all
things
should
fall
out
immutablie
.
Wee
acknowledge
(
as
Caluin
saith
)
that
men
haue
a
certaine
freedome
of
their
willes
,
that
is
,
Solution
.
1.
of
choosing
or
refusing
as
it
seemeth
good
vnto
them
:
as
it
appeares
by
the
choice
propounded
by
the
Prophet
to
Dauid
,
1.
King
.
3.5
.
2.
Sam.
24.
Deut.
30.19
.
and
by
Moses
to
the
people
of
Israel
:
yet
so
,
as
that
God
doth
alwaies
gouerne
our
willes
:
in
that
which
is
euill
,
decreeing
a
voluntarie
permission
:
for
some
good
in
that
which
is
good
,
both
strengthning
our
willes
,
Peccant
per
liberum
arbitrium
non
liberatum
:
Aug.
There
is
a
free
will
,
and
a
will
freed
:
to
sin
,
free
:
to
good
,
freed
by
grace
.
giuing
the
motion
and
inclining
them
forward
.
Otherwise
wee
haue
no
free
will
at
all
:
for
in
our
willing
that
which
hee
commands
,
himselfe
doth
worke
both
the
will
and
the
deede
:
and
yet
since
it
is
not
by
a
compulsion
,
but
by
a
gentle
inclining
,
we
graunt
a
certaine
libertie
vnto
them
.
Secondly
,
the
necessitie
imposed
vpon
al
euents
,
doth
arise
from
the
immutabilitie
of
Gods
decree
of
gouerning
,
and
not
from
naturall
causes
:
and
therefore
in
regard
of
these
,
we
may
be
said
to
will
,
or
not
to
will
,
that
things
shall
fall
out
,
or
not
fall
out
.
Thirdly
,
there
is
a
double
necessitie
:
the
one
of
compulsion
:
the
other
of
immutabilitie
.
August
.
de
Ciuit.
Dei
Tom.
5.
lib.
5.
cap.
10.
The
first
may
seeme
to
take
away
our
freedome
:
because
we
are
compeld
to
do
that
which
we
would
not
doe
:
as
to
be
put
to
death
by
a
tyrant
,
to
be
slaine
by
our
aduersarie
:
yet
our
bodies
and
not
our
willes
are
properly
said
to
be
vnder
this
necessitie
,
because
(
do
our
aduersarie
what
he
can
)
we
may
will
our
death
,
No
necessitie
ouerrules
the
minds
of
men
.
ibid.
or
not
will
it
:
but
this
second
doth
not
:
for
although
it
comes
to
passe
,
that
that
which
is
done
,
could
not
but
be
done
,
neither
otherwise
done
then
it
is
done
;
and
that
our
willes
are
vnder
this
necessitie
,
yet
(
since
it
is
by
enclining
them
,
and
not
by
forcing
them
)
there
is
a
certaine
libertie
left
vnto
them
:
Otherwise
how
could
it
bee
said
,
that
Christ
must
needs
suffer
;
Luk.
24.
and
yet
that
he
suffered
willinglie
,
and
by
consequence
freelie
:
Esay
53.
Obiect
.
If
al
things
fal
out
necessarily
,
because
Gods
decree
of
gouerning
is
immutable
,
then
prayers
to
preuent
dangers
,
with
other
meanes
prescribed
in
the
word
of
God
,
serue
to
no
purpose
:
because
not
wee
would
,
but
as
God
hath
decreed
,
so
it
must
be
effected
.
The
decree
of
GOD
doth
not
exclude
,
Solution
.
but
include
the
meanes
appointed
;
because
as
hee
decrees
the
end
,
so
the
meanes
whereby
it
is
to
be
accomplished
.
Ioh.
1.
Gal.
5.
Rom.
10.
Ephes.
1.
Thus
God
in
electing
his
children
,
giues
his
Gospell
to
worke
faith
and
repentance
,
his
Sacraments
to
confirme
vs
,
and
his
blessed
Spirit
continually
to
direct
vs
,
and
to
quicken
vp
his
good
graces
within
vs
:
as
feruent
prayer
,
hartie
thanks
giuing
,
zeale
of
his
glorie
,
conscience
to
serue
him
,
and
such
like
,
Ephes.
2.
These
necessarie
to
saluation
;
though
not
to
iustification
.
without
which
we
cannot
bee
saued
.
Thus
God
in
his
decree
of
electing
,
decrees
also
the
meanes
of
accomplishing
:
as
by
Christs
precepts
,
his
practise
,
and
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifying
to
predestinate
,
it
plainely
appeareth
.
As
this
is
true
of
the
soule
,
so
of
the
preseruation
of
the
bodie
:
for
God
hath
not
onelie
giuen
it
a
being
,
but
a
soule
,
by
whose
faculties
it
should
bee
kept
from
dangers
:
he
hath
giuen
food
by
which
it
shuld
be
nourished
,
clothes
to
keep
it
warme
,
oile
to
make
a
cheerefull
countenance
;
yea
and
for
the
sauing
of
soules
and
bodies
,
all
Gods
blessings
are
giuen
,
and
all
still
preserued
.
Thus
Ezechias
though
he
knew
he
should
liue
fifteene
yeeres
longer
,
yet
vsed
a
plaister
of
figs.
And
Paul
though
he
knew
he
should
come
safe
to
land
,
yet
giues
aduice
and
excites
the
mariners
to
the
meanes
how
it
should
be
effected
.
How
infinite
many
times
did
Dauid
flie
from
his
enemies
,
vse
meanes
of
his
deliuerance
,
and
praied
to
God
for
the
same
,
and
yet
knew
very
well
he
should
come
to
the
kingdome
,
yea
and
as
infinit
many
times
confessed
God
to
be
an
assured
defence
and
deliuerer
of
his
children
?
Secondly
,
the
reuealed
will
of
God
,
commanding
vs
to
vse
the
meanes
appointed
,
must
be
a
law
to
gouerne
vs
,
and
therefore
wee
must
not
dreame
of
his
hidden
will
,
whereof
wee
are
ignorant
.
Obiections
and
false
conclusions
inferred
vpon
this
doctrine
,
that
God
is
the
author
of
the
euill
of
the
punishment
:
with
the
Answeres
vnto
them
.
Obiection
.
IF
God
willeth
the
death
of
none
,
then
hee
hath
no
stroke
in
the
punishment
of
sinners
:
But
that
he
willeth
no
ones
death
,
it
appeares
:
Ezech.
18.33
.
Ose
13.9
.
1.
Tim.
2.4
.
2.
Pet.
3.9
.
Matth.
23.37
.
Luk.
13.34
.
And
therefore
hee
punisheth
not
all
sinners
.
There
is
a
difference
betweene
the
inflicting
of
punishment
,
Solution
.
&
the
willing
that
a
man
should
not
come
to
that
punishment
:
by
these
places
of
holy
Scripture
,
the
Lord
shewes
his
desire
to
haue
men
to
eschew
sin
,
The
obiection
propounded
.
whereby
they
come
to
this
punishmnt
,
and
not
when
they
haue
committed
the
same
that
he
will
not
punish
them
for
it
.
Thus
a
good
Iudge
giues
his
charge
to
preuent
stealing
at
one
Sessions
;
Simile
.
and
punisheth
those
which
haue
broke
it
,
at
the
next
Sessions
.
Secondly
,
if
you
respect
Gods
reuealed
will
,
that
is
,
the
meanes
he
vseth
for
our
conuersion
&
keeping
of
his
lawes
,
in
this
sense
,
he
willeth
the
death
of
none
:
but
if
you
respect
his
secret
will
,
that
is
,
his
decree
of
reprobation
,
Esay
1.24
.
Matth.
11.
Luke
10.
then
God
may
be
said
to
will
the
death
of
infinite
many
,
and
that
therein
he
reioyceth
and
taketh
pleasure
,
in
as
much
as
his
power
,
and
iustice
is
thereby
exalted
.
His
iustice
in
that
hee
punisheth
sinne
,
his
mercie
,
in
that
of
his
grace
through
his
sonne
hee
saueth
some
:
his
power
,
in
that
he
can
ordaine
for
his
owne
seruice
,
both
vessels
of
wrath
,
and
vessels
of
glorie
.
Thirdlie
,
1.
Tim.
4.2
.
whereas
God
is
said
to
will
the
saluation
of
all
:
we
must
vnderstand
by
All
,
some
of
euerie
nation
and
degree
whatsoeuer
.
Thus
Paul
noteth
when
he
saith
,
Pray
for
kings
,
and
all
in
Authoritie
;
because
it
pleaseth
God
that
some
of
euerie
countrie
,
nation
and
degree
,
should
be
saued
.
Thus
the
generall
,
vsed
by
Esay
43.9
.
is
expounded
in
the
sixt
verse
,
to
be
ment
of
the
sons
and
daughters
of
God
.
But
some
replie
,
Replie
.
1.
Tim.
4.10
.
that
this
cannot
bee
thus
:
because
it
is
said
,
that
although
God
is
especially
a
Sauiour
of
the
faithfull
,
yet
that
he
is
a
Sauiour
of
all
,
as
wel
as
of
them
.
Ans.
Sauiour
,
hath
relation
to
this
life
,
not
to
the
life
to
come
:
so
that
the
meaning
is
,
that
although
God
especiallie
preserueth
and
deliuereth
the
godly
,
yet
that
he
giueth
food
,
raiment
,
and
other
things
necessarie
for
this
life
euen
vnto
the
wicked
also
.
In
this
sense
speaketh
Dauid
,
Psalm.
33.6
.
Thou
Lord
sauest
both
man
and
beast
:
Where
(
saue
)
must
needs
be
vnderstood
for
preserue
and
maintaine
:
and
so
in
the
place
before
alleaged
.
Obiection
.
The
will
of
man
agreeing
with
Gods
will
,
is
good
:
But
whensoeuer
one
man
doth
kill
another
,
False
conclusions
inserred
.
there
is
mans
will
agreeing
with
Gods
will
,
because
it
was
his
pleasure
that
such
a
thing
should
fall
out
:
In
regard
of
the
right
of
punishing
.
And
therefore
man
,
for
killing
man
,
is
not
to
be
punished
,
though
it
lies
in
God
to
punish
him
for
it
.
Where
mans
will
agreeth
with
Gods
will
in
all
respects
,
Solution
.
the
argument
doth
hold
:
but
in
this
and
all
other
,
there
is
infinit
contrarietie
:
God
wils
a
voluntarie
permission
;
man
,
a
wilfull
effecting
:
God
often
willes
the
death
of
a
man
if
hee
bee
holie
,
as
a
blessing
to
giue
him
the
life
of
the
soule
for
the
death
of
the
bodie
,
and
for
momentarie
troubles
,
eternall
ioies
;
if
he
be
wicked
,
as
a
punishment
for
his
sinne
,
and
to
cut
him
off
from
infecting
his
Church
:
but
the
murtherer
in
killing
of
a
man
respects
none
of
these
ends
,
but
the
satisfying
of
his
malitious
mind
,
the
occasion
being
as
often
vniustly
taken
,
as
of
weaknesse
giuen
.
So
that
in
this
and
al
other
such
like
,
God
willes
his
owne
glorie
in
the
execution
of
iustice
,
and
in
shewing
mercie
to
his
children
:
Rom.
12.9
.
but
the
manslaier
regards
neither
,
but
whollie
the
satisfying
of
his
bloudie
desire
:
whereby
he
multiplies
his
sinnes
in
approching
to
the
seate
of
iudgement
:
1.
Thes.
4.6
.
for
vengeance
is
the
Lords
,
and
to
him
only
it
belongs
to
repay
.
Obiection
.
Our
vnrighteousnes
commends
the
righteousnesse
of
God
:
therfore
though
God
hath
the
right
of
punishing
,
yet
he
cannot
in
iustice
punish
vs
,
because
our
sinne
sets
forth
his
glorie
.
Our
vnrighteousnesse
doth
not
commend
Gods
righteousnesse
,
Solution
.
as
it
is
simplie
sinne
,
but
by
accident
,
namely
,
because
when
we
doe
sinne
,
God
doth
punish
vs
for
the
same
;
which
punishment
being
the
execution
of
iustice
,
his
righteousnesse
is
thereby
commended
:
therfore
let
vs
not
sinne
,
nor
sinning
(
without
repentance
,
)
thinke
to
goe
vnpunished
,
for
it
is
for
the
honor
of
the
Iudge
of
the
world
to
execute
iudgement
.
Gen.
25.
Obiections
alleaged
to
prooue
God
the
Author
of
sinne
,
with
the
Answers
vnto
them
.
Obiect
.
IF
God
created
the
wicked
man
against
the
euill
day
or
day
of
wrath
,
Thus
taught
the
Seleutians
.
Aug.
de
haeres
.
Thus
taught
Floring
and
Blastus
at
Rome
.
Euscb
.
lib.
5.
cap
13.
&
28.
Solution
.
then
it
seemes
he
is
the
cause
of
sinne
:
But
God
hath
done
so
,
Prou.
16.
And
therefore
seemes
to
be
cause
of
sinne
:
God
created
not
the
euill
man
to
sin
,
and
therefore
cannot
be
a
cause
of
it
:
but
sinning
to
punish
him
for
the
same
:
In
which
case
none
can
complaine
,
Psalm.
6.
because
God
will
giue
to
euery
one
according
to
his
worke
.
Obiect
.
If
there
be
no
euill
in
the
citie
which
the
Lord
hath
not
done
,
then
it
seemes
he
is
the
cause
of
sinne
:
But
God
is
the
cause
of
all
euill
in
the
citie
:
Amos
3.6
.
Esay
4.
and
therefore
of
sinne
.
There
is
a
double
cuill
:
Solution
.
the
morall
,
and
the
naturall
:
the
morall
euill
is
the
sinne
:
the
naturall
euill
,
is
the
punishment
for
the
sinne
:
God
is
the
Author
of
this
,
but
not
of
the
other
.
And
therfore
the
Prophet
Amos
theacheth
in
this
place
,
that
afflictions
come
from
God
and
not
by
chance
and
fortune
,
as
some
were
perswaded
.
Obiect
.
God
commanded
Abraham
to
kill
his
innocent
son
:
Shemeus
to
curse
Dauid
:
Gen.
32.2
.
Sam.
15.
But
these
are
sinnes
:
Therefore
God
seemes
to
be
a
cause
of
sinnes
.
God
commanded
not
Abraham
to
sacrifice
his
sonne
of
superstition
,
Solution
.
as
they
that
offered
their
sons
and
daughters
to
the
idoll
Moloch
;
nor
yet
to
satisfie
any
malice
or
wicked
thought
in
Abraham
toward
his
sonne
,
(
for
this
was
farre
from
so
holie
a
father
)
but
onlie
as
it
was
a
point
of
Gods
deuine
seruice
,
&
to
trie
the
faith
of
Abraham
,
who
therby
was
to
be
made
a
father
of
al
beleeuers
.
And
therefore
God
did
well
in
commanding
,
and
Abraham
well
in
obeying
:
Secondly
,
though
the
commandement
was
giuen
to
trie
Abraham
,
yet
the
secret
purpose
of
God
,
was
to
deliuer
Isaac
,
as
the
sequeale
did
manifest
.
But
on
the
contrarie
,
Shemeus
his
railing
on
Dauid
,
was
from
a
malitious
,
minde
,
and
to
satisfie
his
furie
against
him
;
the
which
was
not
commanded
by
God
,
but
only
willingly
permitted
,
and
in
the
permission
so
ordered
,
as
that
it
turned
vnto
Dauid
to
be
a
correction
for
his
sinne
,
in
which
sense
Dauid
saith
,
the
Lord
bad
him
doe
it
.
And
therefore
by
neither
of
these
,
can
God
seeme
to
be
the
author
of
sinne
.
Obiection
.
God
caused
the
Israelites
to
spoyle
the
Aegyptians
of
their
iewels
,
Exod.
12.25
.
chap.
3.22
.
contrarie
to
his
owne
Law
,
Exod.
20.
and
therefore
seemes
a
cause
of
sinne
.
What
God
commaunds
to
be
done
,
Solution
.
the
performance
of
that
can
be
no
sin
:
because
sinne
is
a
transgression
of
Gods
lawe
.
Secondly
,
the
Israelites
being
Gods
people
,
and
hauing
liued
in
great
seruitude
in
Egypt
,
and
by
their
labours
encreased
the
treasures
of
Pharaoh
very
exceedingly
,
there
was
good
reason
why
they
should
reape
some
commoditie
from
the
Egyptians
at
their
departure
.
As
vsurie
permitted
to
Gods
enemies
,
but
not
among
his
people
.
Lastly
,
many
things
may
be
done
to
the
professed
enemies
of
God
very
lawfully
,
the
which
to
enterprise
toward
any
that
professe
his
name
,
is
a
grieuous
sinne
:
the
which
in
no
wise
can
be
imputed
to
the
Israelites
,
and
that
so
much
the
lesse
,
because
they
tooke
nothing
away
of
malice
,
or
desire
of
gaine
,
but
onely
to
obey
the
will
of
God
.
Obiection
.
If
God
punish
one
sinne
with
another
sinne
,
then
he
is
the
author
of
sinne
:
because
hee
is
the
author
of
all
punishment
:
But
God
often
doth
thus
:
Solution
.
and
therefore
he
is
often
a
cause
of
sinne
.
Sinne
is
to
be
considered
either
as
it
is
simplie
a
sinne
,
or
as
it
is
a
punishment
of
former
sinnes
,
by
reason
it
is
a
begetter
of
moe
sinnes
,
and
makes
the
committer
more
miserable
:
as
it
is
euident
in
the
ignorant
Gentiles
,
Ephes.
4.18
.
and
in
the
hard
hearted
Iewes
,
Rom.
1.21
,
22
,
23
,
&c.
God
onely
willing
lie
permits
the
former
,
and
in
his
iustice
inflicts
the
latter
;
Lib.
5.
cap.
3.
as
Augustine
in
his
Treatise
against
Iulian
plainly
teacheth
.
Obiection
.
Whatsoeuer
is
committed
the
Lord
doth
will
the
same
:
But
sins
are
committed
:
And
therefore
God
doth
will
them
.
Gods
will
is
efficient
,
commanding
,
Solution
.
or
permissiue
:
the
two
former
make
God
an
absolute
cause
;
the
latter
doth
not
.
So
that
we
confesse
that
God
doth
will
all
,
both
good
and
bad
:
the
bad
,
by
a
willing
permission
:
the
good
,
by
his
command
and
by
a
powerfull
effecting
.
Obiect
.
God
commanded
(
or
at
least
willed
)
the
selling
of
Ioseph
into
Egypt
by
his
brethren
,
which
fact
of
theirs
was
a
sin
,
and
therfore
God
willeth
some
sinnes
.
God
willed
the
selling
of
Ioseph
into
Egypt
,
Solution
.
as
it
did
make
for
the
declaration
of
his
exceeding
power
and
mercie
to
his
Church
:
Gen.
48.
for
thereby
Iosephs
deliuerance
was
seene
,
his
honour
aduanced
,
&
the
future
good
of
the
faithfull
procured
,
as
it
appeares
by
his
supplie
of
the
want
in
the
time
of
famine
,
in
which
respect
Ioseph
was
sent
aforehand
by
the
Lord
into
Egypt
,
as
himselfe
declareth
:
but
none
of
these
were
respected
by
Iosephs
brethren
,
but
only
an
intent
to
make
him
away
,
for
the
satisfying
of
their
malitious
mindes
toward
him
:
therfore
it
was
good
in
God
,
as
proceeding
from
his
infinite
loue
to
his
children
:
but
euill
in
Iosephs
brethren
as
proceeding
of
an
euill
minde
in
them
.
Obiect
.
God
willeth
the
actions
of
the
diuell
and
of
wicked
men
:
but
these
actions
are
sinnes
:
Therefore
willeth
some
sins
.
God
doth
not
command
them
,
Solution
.
nor
effect
them
himselfe
,
as
they
are
simply
sinnes
:
but
doth
only
willingly
permit
them
,
which
permission
(
as
I
haue
proued
)
cannot
make
him
a
cause
of
the
sin
committed
.
Secondly
,
though
God
giue
strength
to
the
actions
of
the
diuel
and
wicked
men
,
and
that
to
a
purpose
making
for
his
owne
glorie
,
and
good
of
his
children
,
hee
doth
will
the
same
,
yet
hee
is
farre
from
the
intents
of
the
diuell
and
wicked
men
in
their
actions
,
being
that
which
makes
them
to
bee
sinnes
:
1.
Pet.
4.19
.
God
willed
the
redemption
of
mankinde
,
and
therefore
the
crucifying
of
his
sonne
whereby
it
was
to
be
effected
:
but
the
malice
and
hatred
of
the
Iewes
toward
him
,
for
which
cause
they
did
it
,
came
of
themselues
.
God
willes
the
chastisement
of
his
children
for
the
trial
of
their
faith
and
patience
;
but
that
Tyrants
should
imprison
them
,
or
put
them
to
death
vniustly
,
this
proceedes
from
a
hatred
in
them
toward
Gods
children
:
and
therefore
God
wils
only
the
good
,
but
the
euill
that
is
effected
comes
from
themselues
.
Obiection
.
He
which
willeth
the
end
,
willeth
also
the
meanes
whereby
it
is
to
bee
accomplished
:
but
God
willeth
the
end
of
sinning
,
namely
his
glorie
:
And
therefore
the
meanes
whereby
it
is
manifested
,
that
is
,
sinne
it selfe
.
Solution
1
God
doth
will
a
willing
permission
of
the
meanes
,
but
not
an
effecting
of
them
:
for
he
only
intendeth
that
by
the
suffering
of
such
a
meanes
,
his
iustice
should
take
place
,
and
so
his
glorie
bee
manifested
.
But
this
is
cleane
contrarie
to
the
expectation
of
him
which
sinneth
:
because
he
doth
sinne
only
to
satisfie
his
owne
lusts
,
and
not
to
bee
punished
,
or
to
haue
Gods
glorie
manifested
by
the
same
.
Secondlie
,
sinne
is
not
of
it selfe
a
meanes
of
Gods
glorie
,
but
in
that
respect
Gods
iustice
is
declared
in
punishing
it
,
or
his
mercie
shewed
in
pardoning
it
.
So
that
Gods
permission
of
the
sinne
is
the
meanes
of
his
glorie
,
and
not
the
sinne
it selfe
:
because
God
respects
not
the
purpose
of
man
in
sinning
,
but
his
owne
purpose
in
permitting
.
Obiection
.
Whosoeuer
can
hinder
sin
,
and
will
not
,
that
partie
doth
offend
:
But
God
can
hinder
sinne
,
and
yet
often
doth
not
:
And
therefore
seemes
often
to
offend
.
The
Proposition
is
true
,
Solution
.
being
vnderstood
of
those
that
are
bound
to
hinder
sinne
,
or
of
those
that
doe
approue
of
sinnes
in
that
respect
they
are
simplie
sinnes
:
but
God
is
aboue
his
law
,
and
therefore
not
tied
to
it
.
Secondly
,
in
suffering
sinne
,
he
no
way
approues
of
it
,
for
he
punisheth
him
that
commits
it
,
yea
rather
then
it
should
goe
vnpunished
,
doth
punish
it
in
his
only
begotten
Sonne
:
so
that
the
argument
holds
in
vs
that
are
his
creatures
,
but
not
in
God
the
Creator
.
Obiection
.
He
which
doth
euill
that
good
may
come
thereof
,
doth
sinne
,
Rom.
3.
But
God
by
permitting
euill
,
doth
euill
that
good
may
come
thereof
:
And
therefore
God
seemes
sometimes
to
sinne
.
The
Assumption
is
false
:
Solution
.
because
it
is
not
Gods
permission
which
is
euill
,
but
the
sinne
it selfe
.
Obiect
.
The
want
of
Gods
grace
is
the
cause
of
sinne
,
both
in
the
godly
and
in
the
wicked
:
And
therefore
since
hee
doth
not
bestow
it
vpon
them
,
it
seemes
he
is
the
cause
of
the
sinnes
both
of
the
one
and
the
other
.
I
confesse
(
as
Augustine
saith
)
that
men
doe
sinne
Deo
gratiam
non
concedente
,
Solution
.
in
that
God
doth
not
giue
them
his
grace
:
yet
God
being
not
tied
to
giue
it
,
and
secondly
his
detaining
it
,
making
for
his
iustice
and
glorie
,
how
can
he
be
blamed
for
not
bestowing
it
?
Yet
further
note
:
Non
ideò
non
habet
homo
gratiam
,
quia
Deus
non
dat
,
sed
quia
homo
non
accipit
.
Man
is
destitute
of
Gods
grace
,
Rom.
6.12
.
not
because
God
doth
not
giue
it
,
but
because
men
haue
not
hearts
to
receiue
it
when
it
is
offered
.
Aug.
in
Matth.
9.12
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plato
.
Magnus
de
caelo
venit
Medicus
quia
per
vbique
terrarum
iacet
aegrotus
:
That
great
and
wise
Physition
is
come
from
heauen
,
because
the
whole
world
lay
sicke
of
sinne
:
if
men
are
not
cured
,
this
only
is
the
cause
:
Muscujus
.
Medicum
vltrò
venientem
respuunt
;
they
wilfullie
refuse
him
,
that
would
willingly
helpe
them
.
Thus
is
Christ
the
bread
of
life
,
the
light
,
the
way
,
the
truth
:
in
that
our
soules
are
not
nourished
,
our
vnderstandings
enlightned
,
Ioh.
3.19
.
this
way
not
walked
,
the
truth
not
receiued
,
nor
our
soules
cured
:
Luk.
14.24
.
It
is
because
wee
reiect
the
truth
,
Ioh.
6.35
.
refuse
this
way
,
winke
with
our
eies
,
will
not
taste
this
foode
;
Apoc.
3.20
.
but
shut
the
dores
of
our
hearts
,
lest
hee
should
enter
and
heale
vs
.
Obiection
.
The
actions
of
the
diuell
and
wicked
men
are
sinnes
:
But
these
are
maintained
by
God
:
And
therefore
some
sinnes
are
maintained
by
him
.
Whatsoeuer
the
wicked
doth
,
Solution
.
it
is
euill
in
Gods
sight
,
because
it
proceeds
from
a
person
not
sanctified
by
his
spirit
:
yet
we
must
make
a
difference
between
the
actions
and
motions
of
euill
men
,
and
the
disorder
and
sin
which
goeth
with
them
:
God
is
the
cause
of
the
one
,
but
not
of
the
other
.
A
good
Musition
may
giue
a
good
tuch
vpon
a
string
,
Simile
.
yet
the
sound
may
be
bad
,
because
the
string
is
bad
,
or
the
instrument
naught
:
so
God
may
moue
the
actions
of
the
diuell
and
wicked
men
,
yet
their
actions
good
in
respect
of
God
,
though
euill
in
regard
of
them
.
Obiect
.
Hee
which
maintaineth
nature
sinning
,
maintaineth
also
the
sinne
it selfe
:
But
God
doth
thus
:
And
therefore
maintaineth
some
sinnes
.
Aliud
est
innatum
,
Solution
.
aliud
agnatum
:
It
is
one
thing
to
vphold
common
nature
as
a
creature
of
God
;
another
thing
to
vphold
the
corruption
of
our
nature
:
the
one
is
naturall
,
as
proceeding
from
common
nature
,
and
is
good
in
vs
:
the
other
is
naturall
,
as
proceeding
from
the
corruption
of
our
nature
,
that
is
,
our
sinne
in
Adam
,
and
is
euill
in
vs
:
the
former
is
vpholden
and
maintained
by
God
,
and
it
shewes
his
goodnesse
,
because
it
is
his
creature
:
the
latter
came
first
from
our selues
,
and
is
still
continued
by
our
owne
wicked
lusts
,
and
so
is
euill
in
vs
.
Isai.
30.
In
this
sense
Isaiah
saith
vnto
vs
,
Woe
be
to
you
declining
sonnes
.
Obiect
.
The
second
cause
cannot
work
without
the
first
cause
:
But
the
second
cause
,
namely
mans
will
,
is
a
cause
of
sinne
:
And
therefore
the
first
cause
,
namely
God
,
hath
a
stroke
in
it
.
Solution
1
Truth
it
is
,
that
the
first
cause
doth
preserue
,
maintaine
and
moue
the
second
cause
:
but
in
that
being
moued
,
it
runs
into
an
euill
,
this
proceeds
from
a
defect
and
corruption
in
the
second
cause
only
:
as
in
the
handling
that
Satan
and
our selues
are
the
sole
causes
of
sinne
,
it
plainly
appeares
.
Secondly
,
the
faculties
of
willing
and
nilling
are
not
simply
the
causes
of
sinnes
:
but
the
corruption
of
our
faculties
and
the
diflurbance
of
our
willes
,
by
reason
of
the
contagion
of
sin
which
raigneth
in
vs
.
Obiect
.
The
hardning
of
the
heart
of
Sihon
King
of
Heshbon
,
of
Pharaoh
King
of
Egypt
,
of
the
Iewes
,
and
many
other
proceeded
from
God
:
Dent.
2.
Exod.
3.
But
these
are
simply
sinnes
:
And
therefore
God
is
the
cause
of
sinne
.
God
doth
harden
,
Solution
.
Augustine
.
non
malum
obtrudendo
sed
gratiam
non
concedendo
,
not
by
effecting
sinne
in
vs
,
but
by
not
exhibiting
of
his
grace
whereby
it
is
preuented
.
For
touching
sinne
God
hath
no
positiue
will
,
In
cludere
,
est
clausis
non
aperire
.
but
onely
a
priuation
of
his
grace
,
in
respect
of
former
sinnes
committed
.
In
this
sense
God
is
said
then
to
shut
vp
vnder
sinne
,
when
hee
doth
not
open
his
doore
of
mercie
:
Gregor.
Destruit
cum
deserit
.
and
then
to
destroy
when
he
doth
forsake
.
And
thus
much
the
Hebrew
Dialect
signifying
(
as
the
learned
haue
obserued
)
a
permission
,
and
not
an
action
,
doth
teach
vnto
vs
.
This
shall
suffice
for
the
answering
of
the
obiections
.
The
vses
follow
.
THE
SIXTH
PART
,
Containing
the
vses
of
the
Doctrines
deliuered
.
The
vse
.
THe
euident
proofe
that
all
things
are
gouerned
by
Gods
prouidence
,
doth
teach
vs
a
voluntary
yeelding
to
this
certain
truth
,
not
suffering
our
mindes
foolishlie
to
thinke
on
chaunce
,
nor
our
mouthes
fondly
to
attribute
any
thing
to
fortune
.
For
since
it
is
the
propertie
of
wisedome
to
dispose
of
all
things
,
and
the
wiser
any
one
is
,
the
more
he
ordereth
particulars
;
it
is
strange
that
with
one
consent
wee
acknowledge
God
to
be
wisedome
it selfe
,
and
yet
abridge
him
of
the
properties
thereof
,
which
is
to
gouerne
all
things
.
Then
it
necessarilie
followes
,
that
euery
one
that
acknowledgeth
God
,
should
abandon
fortune
;
and
that
deseruedly
:
for
whence
doth
she
come
?
surely
from
ignorance
the
mother
of
superstition
:
What
fortune
is
.
her
first
inuenters
(
by
likelihood
her
best
acquaintance
)
paint
her
blinde
,
standing
on
a
bowle
,
and
turning
with
euery
winde
.
Reason
teacheth
,
the
blinde
cannot
guide
,
the
wauering
cannot
stablish
;
that
which
is
tost
it selfe
,
cannot
settle
others
.
For
how
can
he
steare
certainly
which
floteth
himselfe
on
the
waters
?
how
should
fortune
then
gouerne
any
thing
,
being
more
vncertaine
then
vncertaintie
it selfe
?
But
what
is
she
?
a
word
without
substance
,
begotten
by
a
fond
conceit
,
brought
foorth
with
fading
breath
,
no
sooner
come
,
but
gone
,
no
sooner
heard
,
but
forgot
againe
.
That
which
is
fortune
to
the
seruant
,
Whence
foreune
ariseth
.
is
none
to
the
master
;
that
which
is
fortune
to
the
childe
,
is
none
to
the
father
;
that
which
is
fortune
to
the
foole
,
is
none
to
the
wise
;
that
which
is
fortune
to
those
which
are
darknesse
,
is
none
to
those
which
are
light
in
Christ
.
So
that
take
away
ignorance
,
and
her
daughter
chance
will
be
quite
banished
.
The
master
lets
a
thing
fall
to
see
whether
the
seruant
will
giue
it
againe
,
or
steale
it
:
the
seruant
thinkes
it
fell
by
chance
,
but
his
master
did
it
to
trie
him
.
So
many
things
fall
out
amongst
vs
(
Gods
ignorant
seruants
)
the
causes
and
ends
whereof
lie
hid
to
vs
,
yet
in
all
God
hath
his
proper
purpose
and
working
.
Away
then
with
fortune
,
wherewith
the
mindes
of
the
godly
ought
not
to
bee
corrupted
.
Vse
2
Secondly
,
whereas
Gods
prouidence
extendeth
to
all
things
,
but
especially
to
his
Church
,
blessing
and
preseruing
those
that
feare
him
in
a
speciall
and
particular
manner
,
it
teacheth
that
aboue
all
things
we
should
labour
to
be
of
the
number
of
these
priuiledged
persons
,
to
be
one
of
these
sheepe
whereof
Christ
is
the
shepheard
,
that
carefull
shepheard
,
that
alwaies
watcheth
ouer
them
,
that
louing
shepheard
,
that
giues
his
life
for
them
,
that
mightie
shepheard
,
that
alwaies
deliuers
them
.
And
(
indeed
)
since
all
blessednesse
doth
consist
in
this
,
namely
,
to
heare
his
voyce
,
for
those
are
of
Gods
Church
,
and
these
are
his
sheepe
,
and
ouer
them
is
he
that
carefull
shepheard
,
I
will
by
the
way
(
and
though
vnfitly
,
yet
I
hope
profitably
)
lay
downe
some
reasons
to
moue
the
contemners
to
heare
,
&
those
which
doe
heare
to
bee
more
attentiue
in
hearing
,
and
forward
in
obeying
.
And
knowing
there
is
no
other
meanes
then
poena
&
praemium
,
the
Law
and
the
Gospell
(
for
though
this
only
works
repentance
,
yet
that
other
is
a
schoolemaster
and
leades
vs
to
Christ
)
these
two
shall
bee
the
heads
from
which
my
arguments
of
perswasion
shall
be
taken
.
The
rewards
concerne
this
life
or
a
better
.
The
benefits
of
this
life
,
which
those
that
heare
Gods
voyce
and
obey
his
will
doe
abundantly
enioy
,
are
infinite
many
:
view
their
blessednesse
,
euen
in
the
middest
of
their
miseries
,
noted
alreadie
in
the
answeres
to
the
former
obiections
;
In
the
answere
to
the
second
instance
in
the
third
obiection
against
this
doctrine
,
God
gouernes
all
things
.
and
if
they
are
happiein
those
things
which
make
them
seeme
vnhappie
,
how
blessed
are
they
in
other
things
,
wherin
there
is
neither
taste
nor
shew
of
miserie
?
But
alas
,
how
can
they
want
store
of
blessings
,
who
haue
Christ
the
fountaine
of
all
blessings
?
how
shall
God
detaine
that
which
is
deare
,
who
hath
giuen
them
his
onely
Son
,
who
is
dearest
vnto
him
?
and
how
shall
his
mercie
be
failing
to
his
friends
,
Rom.
5.
when
it
was
so
abundantlie
manifested
when
they
were
enemies
?
If
wee
heare
his
voyce
,
we
are
friends
,
wee
are
brethren
,
we
are
sisters
,
we
are
sonnes
vnto
him
.
If
earthly
parents
doe
loue
their
children
,
and
labour
to
profit
them
,
how
should
our
heauenly
father
(
whose
loue
as
farre
exceedes
their
loue
,
as
the
infinite
Creator
doth
the
silly
creature
)
faile
in
his
loue
to
his
children
,
or
bee
wanting
in
his
blessings
toward
them
?
But
I
leaue
the
priuiledges
of
the
godly
in
the
blessings
of
this
life
,
and
come
to
their
happinesse
in
the
life
to
come
.
In
the
description
whereof
we
may
aime
,
but
cannot
attaine
.
He
which
will
bee
a
certaine
reporter
,
must
heare
the
matter
himselfe
;
he
which
will
limme
perfectly
,
must
view
that
hee
would
draw
;
and
he
that
would
iudge
of
harmonies
,
must
heare
the
sounds
:
how
then
should
sillie
man
on
earth
,
whose
senses
were
neuer
partakers
of
this
glorie
,
be
a
perfect
describer
thereof
?
It
rests
then
(
and
so
in
the
bowels
of
compassion
as
Embassadors
of
Christ
wee
entreate
you
)
that
you
rather
seeke
to
bee
partakers
thereof
,
then
to
expect
a
description
from
another
:
yet
being
the
end
of
the
hope
of
the
faithfull
,
it
shall
not
be
amisse
to
speake
something
thereof
.
That
there
is
a
place
of
infinit
ioy
and
blessednesse
for
the
godlie
,
Psalm.
15.
Psalm.
27.
Matth.
25.
1.
Cor.
19.
Hebr.
4.11
.
&
13.
none
so
vilde
,
that
will
call
it
into
question
,
for
God
who
is
truth
it selfe
,
hath
alwaies
both
taught
and
promised
it
:
therefore
Peter
in
the
behalfe
of
himselfe
and
the
Church
(
the
sole
partakers
of
this
blessednesse
)
breakes
forth
into
an
hartie
thanksgiuing
vnto
God
on
this
manner
:
Praised
bee
God
the
Father
of
our
Lord
Iesus
Christ
,
which
according
to
his
abundant
mercie
,
hath
begotten
vs
againe
vnto
a
liuely
hope
by
the
resurrection
of
Iesus
Christ
from
death
,
to
an
inheritance
immortall
and
vndefiled
,
and
that
perisheth
not
,
reserued
in
heauen
for
them
which
are
kept
by
the
power
of
God
,
through
faith
vnto
saluation
.
Touching
the
word
(
heauen
)
it
hath
three
significations
,
Psalm.
14.6
.
as
Paul
noteth
,
when
hee
saith
,
he
was
taken
vp
into
the
third
heauens
:
The
error
of
Basilides
,
that
there
are
365.
heauens
:
(
Euseb.
lib.
4.
ca.
7.
)
verie
foolish
.
first
,
it
is
taken
for
the
aire
aboue
vs
:
In
this
sense
(
I
take
it
)
the
Psalmist
speaketh
,
when
he
saith
,
the
Lord
couereth
the
heauen
with
clouds
:
and
thus
the
birds
of
the
aire
are
called
the
fowles
of
heauen
:
Secondly
,
it
is
taken
for
the
firmament
,
Psal.
8.89.30
.
which
is
called
the
heauenly
hoste
,
or
beautifull
apparrell
of
the
heauens
:
Thirdly
,
it
is
taken
for
the
seate
and
habitation
of
God
himselfe
,
which
is
aboue
the
firmament
:
Psal.
15.
Philip.
3.
Psalm.
103.
Matth.
5.
And
this
is
the
place
whither
Christ
our
forerunner
is
gone
to
prepare
a
place
for
vs
,
that
in
due
time
he
might
gather
vs
vnto
him
:
Reuel.
21.
The
glorie
whereof
being
described
so
farre
forth
,
as
we
may
conceiue
of
the
same
,
I
leaue
the
description
,
and
come
to
the
ioies
therein
contained
,
whereof
both
soules
and
bodies
shall
be
partakers
.
Col.
3.10
.
Ephes.
4.14
.
1.
Pet.
1.4
.
The
soule
shall
bee
adorned
with
wisdome
,
iustice
,
and
holinesse
,
for
the
good
graces
begun
in
vs
here
,
shall
be
perfected
there
:
and
that
excellent
estate
wherein
we
were
at
first
created
like
vnto
God
,
shall
then
be
restored
a
thousand
times
more
excellent
:
The
mind
shal
lose
her
darkenesse
,
and
bee
replenished
with
all
light
;
it
shall
know
the
might
,
power
,
mercie
,
and
iustice
of
God
,
without
any
ministerie
of
his
word
:
The
will
shal
want
all
euill
desires
,
and
in
a
sweete
content
rest
and
stay
it selfe
on
God
alone
,
The
bodie
,
after
the
day
of
the
Lord
being
ioyned
to
the
soule
,
Matth.
22.3
.
shal
euer
remaine
glorious
,
subiect
to
no
changes
,
to
no
infirmities
,
not
needing
meate
,
1.
Cor.
15.3
.
drinke
,
apparrell
,
or
outward
meanes
to
preserue
it
:
the
agilitie
thereof
shall
be
such
,
as
that
it
shall
mooue
it selfe
whither
it
listeth
:
1.
Cor.
13.11.12
.
the
proportion
such
,
as
that
there
shall
bee
no
defect
in
any
member
.
Dan.
12.
Matth.
13.
And
thus
God
hauing
blessed
both
soules
&
bodies
,
shall
giue
them
a
glorie
which
shal
shine
as
the
Sunne
and
Starres
in
the
firmament
:
and
this
glorie
must
needs
be
infinite
,
for
that
his
glorie
which
replenisheth
all
things
,
shall
cause
it
.
And
whereas
the
pleasures
of
this
life
,
Iohn
2.3
.
either
breede
discontent
in
the
possessing
,
or
griefe
in
the
losing
,
those
blessed
and
perfect
ioyes
in
heauen
shall
cause
neither
:
for
our
abundance
shall
not
cause
a
loathing
,
but
we
shall
stil
desire
them
,
nor
our
desiring
implie
a
want
,
for
wee
shall
be
filled
with
them
:
and
not
for
a
time
,
for
then
there
was
griefe
in
losing
them
,
but
for
euer
and
euer
;
and
therefore
there
is
an
endlesse
happines
in
thus
possessing
them
.
Oh
blessed
happinesse
,
and
happy
blessednesse
;
to
haue
health
without
infirmitie
,
Rom.
8.
Philip.
3.
Isai
.
25.
Deut.
8.
Isai.
32.
1.
Cor.
13.
Ioh.
18.
youth
without
waxing
old
,
fulnesse
without
loathing
,
freedom
without
bondage
,
fairenesse
without
deformitie
,
life
without
death
,
abundance
without
want
,
peace
without
trouble
,
securitie
without
feare
,
knowledge
without
ignorance
,
ioy
without
sorrow
,
and
light
without
darknes
!
What
is
Salomons
wisdome
,
Absolons
fairenesse
,
Sampsons
strength
,
Mathusalems
long
life
,
and
Caesars
reigne
?
surely
compared
with
the
excellencie
of
these
things
in
heauen
,
they
were
but
follie
,
deformitie
,
weaknesse
,
a
point
of
a
moment
,
and
a
seruile
bondage
.
It
is
excellent
to
know
things
physical
,
but
much
more
excellent
to
know
metaphysicall
,
to
haue
the
knowledge
of
the
blessed
Trinitie
,
the
knowledge
of
the
might
of
the
father
,
of
the
wisdome
of
the
Son
,
of
the
bountie
of
the
Spirit
:
Bern.
in
Medic.
O
beata
visio
videre
Deum
in
seipso
,
videre
Deum
in
nobis
,
&
nos
in
ipso
:
Oh
blessed
sight
to
see
God
in
his
glorie
,
to
see
God
in
vs
,
and
vs
in
him
.
What
doest
thou
desire
O
thou
mortall
man
,
which
may
content
either
soule
or
bodie
?
if
glorious
sights
:
there
you
shall
see
the
glorie
of
heauen
,
of
the
Saints
,
of
the
Angels
,
yea
of
God
himselfe
.
If
melodie
,
there
is
the
blessed
consort
of
praising
God
together
:
if
to
loue
God
,
then
wee
shall
loue
him
more
then
our selues
:
if
friendship
,
there
shal
be
no
discord
:
if
power
and
might
,
thy
will
shall
be
as
it
were
omnipotent
,
for
as
Gods
will
is
effected
by
himselfe
,
so
thy
will
shall
bee
effected
through
him
:
if
honour
,
thou
shalt
a
thousand
thousand
degrees
exceede
the
honour
that
the
mightest
Emperours
enioy
vpon
earth
:
if
riches
,
the
largest
Empire
hath
his
limits
,
the
mainest
Ocean
his
bounds
,
Kings
treasures
often
labour
of
consumptions
,
but
the
riches
of
heauen
are
euery
way
exceeding
,
they
haue
neither
end
nor
measure
.
This
is
that
glorie
(
as
Augustine
saith
)
which
the
Angels
admire
,
which
obscures
the
Sunne
,
yea
,
which
,
could
it
appeare
to
the
soules
of
the
damned
,
would
make
(
as
the
sweete
tree
in
the
bitter
waters
)
euen
hell
it selfe
seeme
a
paradise
of
pleasures
.
But
what
should
I
say
more
of
this
blessednesse
?
It
hath
not
entred
into
the
heart
of
man
to
conceiue
aright
thereof
;
needes
must
it
then
bee
greater
then
can
bee
described
:
therefore
blessed
,
and
a
thousand
times
blessed
are
they
,
whom
God
doth
especially
blesse
in
this
life
,
and
so
infinitelie
reward
in
the
life
to
come
.
Plures
sunt
,
qups
corrigit
timor
;
meliores
sunt
,
quos
dirigit
amor
.
Gregor.
Now
as
these
are
meanes
to
quicken
vs
vp
in
a
Christian
course
of
seruing
God
,
so
his
punishments
prepared
for
the
vnrepentant
,
should
then
terrifie
from
sinne
,
when
his
mercies
will
not
allure
to
holines
of
life
.
For
as
his
rewards
of
holines
are
infinite
,
so
his
plagues
ordained
for
the
disobedient
,
are
euery
way
exceeding
.
Consider
the
names
of
the
place
prepared
;
the
Tormenters
,
the
diuersitie
of
torments
,
their
contrarieties
,
their
generalitie
,
and
their
continuance
,
and
the
truth
of
this
will
appeare
vnto
vs
.
Touching
the
place
,
it
is
hell
,
Topheth
,
a
pit
,
Matth.
18.
a
lake
,
vtter
darknesse
:
and
what
not
to
expresse
the
horror
thereof
?
The
tormenters
are
diuels
,
in
number
infinite
,
in
countenance
fearefull
,
in
malice
exceeding
,
in
strength
wonderfull
,
in
nature
cruell
,
and
neuer
satisfied
with
plaguing
,
nor
wearied
with
punishing
.
If
one
diuell
seemes
fearefull
to
men
in
this
life
,
and
that
they
shake
to
behold
him
,
what
horror
will
they
bring
in
the
life
to
come
,
where
there
are
legions
,
where
they
appeare
in
the
vglinesse
of
their
owne
natures
,
and
where
they
tyrannize
according
to
their
own
desires
?
The
sorts
of
punishments
are
very
many
:
The
worme
vexing
the
conscience
,
Esay
66.
and
gnawing
the
strings
of
the
heart
:
Matth.
25.
The
immercilesse
firie
flame
tormenting
both
soule
and
bodie
without
intermission
:
Luke
16.
nor
can
there
be
compassion
where
fire
and
brimstone
do
meete
together
:
nor
can
there
be
respit
,
where
the
flame
is
neuer
extinguished
:
Apocal.
21.
nor
can
it
be
extinguished
,
since
the
breath
of
the
Lord
doth
alwaie
kindle
it
.
Isai.
30.
Here
the
wicked
haue
their
daintie
fare
,
their
pleasant
sights
,
their
stately
buildings
,
their
gorgeous
attire
,
their
troopes
of
Attendants
,
but
(
alas
)
there
is
a
lamentable
exchange
of
all
things
:
Iob
21.
Isai
.
65.
Nahum
2.
Ioel
2.
In
stead
of
their
seruile
Attendants
,
ouerruling
diuels
:
of
gorgeous
attire
,
vgly
blacknesse
:
of
stately
buildings
,
a
stincking
lake
:
of
pleasant
sights
,
direful
shapes
:
of
sweet
musicke
,
gnashing
of
teeth
:
of
daintie
fare
,
and
abundance
of
what
they
desired
,
an
extreme
pinching
want
,
with
presence
of
that
which
they
most
abhorred
.
Genes.
41.
Thus
as
the
seuen
leane
kine
deuoured
the
fatte
,
so
shall
all
the
fading
ioynes
of
the
wicked
bee
deuoured
of
their
contraries
.
The
seuen
yeares
famine
consumed
not
all
blessings
:
but
this
neuer
ceasing
famine
is
a
deuourer
of
all
which
the
wicked
had
lent
them
:
Diues
in
inferno
,
cogente
inopia
,
Gloss.
in
Ioh
27.
vsque
ad
minima
petenda
perductus
est
,
qui
sua
tenacitate
,
vsque
adminima
neganda
,
pauperibus
restrictus
est
:
The
rich
man
,
that
through
his
couetous
desire
,
was
so
strait
laced
to
the
poore
,
that
he
would
not
grant
the
least
thing
to
relieue
them
,
is
now
being
in
hell
,
compelled
to
aske
the
least
drop
of
water
to
ease
himselfe
.
And
thus
is
their
glorie
turned
into
shame
,
their
abundance
into
an
extreame
want
,
and
their
libertie
into
chaines
of
darknesse
.
And
as
the
punishments
are
infinite
in
number
,
so
are
they
contrarie
in
qualities
:
The
fire
continually
flaming
,
and
yet
a
perpetuall
darknesse
:
the
heate
continually
boyling
,
and
yet
a
congealing
cold
:
Stridor
dentium
solet
sequi
frigus
.
Atque
sic
in
imptorum
interitu
ipsa
à
suis
qualitatibus
tormenta
discordant
,
quia
à
conditoris
voluntate
,
Ignis
infernalis
concremationem
habet
,
lumen
non
habet
:
Oregor
.
in
Moral
.
dum
viuerent
discrepabant
:
And
thus
(
saith
Gregorie
)
the
torments
in
hell
,
in
the
destruction
of
the
wicked
,
do
disagree
from
their
natures
,
because
whilest
the
wicked
liued
vpon
earth
,
they
would
disagree
from
the
wil
of
their
Maker
.
Neither
are
they
onely
contrarie
in
their
qualities
,
but
also
contagious
in
their
spreading
;
and
therefore
they
sting
both
soule
and
bodie
with
euery
member
in
particular
.
The
tortures
being
so
generall
ouer
all
,
and
so
violent
in
euery
part
,
Vt
mentes
impiorum
ad
aliud
dirigi
non
possint
,
nisi
ad
id
quod
vis
doloris
impellit
:
That
(
as
Hierome
saith
)
the
minde
of
the
vngodlie
can
think
vpon
nothing
but
that
,
whereunto
the
very
force
and
extremitie
of
paine
doth
compell
it
.
Gathered
directly
by
the
words
of
Christ
,
when
he
saith
,
There
shall
be
nothing
but
weeping
and
gnashing
of
teeth
.
Matth
13.
&
22.
&
15.
If
one
member
grieued
,
troubles
the
whole
bodie
,
how
shall
the
torturing
of
all
be
endured
?
Neither
is
it
onely
generall
,
but
(
that
which
is
most
grieuous
)
perpetuall
:
the
torments
neuer
ending
,
nor
the
tormented
at
any
time
dying
:
Matth.
15.
Goe
ye
cursed
(
saith
Christ
)
into
euerlasting
fire
.
The
portion
befalling
the
wicked
,
is
a
death
without
death
,
an
end
of
ioyes
,
without
end
of
paines
,
a
want
of
all
delight
,
without
want
of
any
sorrow
:
this
death
euer
liues
,
this
end
euer
begins
,
in
this
want
,
there
can
be
no
want
:
Aug.
de
Ciuit.
Dei
lib.
13.
Nunquam
erit
homini
peius
in
morte
,
quam
vbi
erit
mors
sine
morte
:
Most
lamentable
is
it
for
that
man
which
shall
haue
a
death
without
any
death
:
whose
death
shall
euer
liue
in
paines
,
because
his
life
was
euer
dead
in
sinne
.
De
Ciuit.
Dei
lib.
19.
Ibi
dolor
permanet
vt
affligat
,
&
natura
perdurat
vt
sentiat
,
quia
vtrumque
non
deficit
,
nec
poena
deficiet
:
Sic
ibi
ignis
consumit
,
vt
se
semper
reseruet
;
&
sic
tormenta
augentur
,
vt
semper
remoueantur
:
&
sic
morientur
vt
semper
viuent
:
&
sic
viuent
vt
semper
moriantur
.
Bern.
in
Medit.
cap.
19.
There
(
saith
Augustine
)
doth
paine
remaine
,
that
it
might
alwaies
torment
,
and
there
doth
nature
endure
,
that
it
might
euer
feele
the
paine
:
and
because
neither
of
these
can
be
wanting
,
therefore
the
plague
can
neuer
haue
a
ceasing
.
O
miserie
of
all
miseries
,
alwaies
to
bee
dying
,
and
yet
neuer
dead
:
alwaies
to
bee
in
the
consuming
,
and
yet
neuer
consumed
!
what
are
your
natures
,
O
yee
tormentors
,
that
yee
are
not
wearied
,
ye
torments
that
ye
are
not
ended
,
yee
soules
and
bodies
that
yee
are
not
consumed
?
Sutely
you
are
alwaies
cruel
to
them
,
because
they
were
so
cruell
to
crucifie
to
themselues
the
Lord
of
life
:
without
doubt
ye
tormented
,
vos
duri
&
indurati
,
&
obdurati
filij
fuistis
Adami
:
you
haue
been
hard
hearted
,
stiffe
necked
,
and
of
seared
consciences
,
your
sins
infinite
,
your
iniquities
malitious
,
and
would
you
haue
God
mercifull
to
stay
the
tormentors
?
you
,
whose
stubble
of
iniquitie
could
not
bee
consumed
with
the
vehement
flames
of
Gods
loue
,
would
you
now
haue
the
infernall
flames
to
bee
wanting
to
you
,
or
you
to
them
?
No
,
no
,
it
is
iust
that
the
hearts
of
such
as
would
not
bee
mollified
with
the
sweete
continued
dewes
of
Gods
blessings
vpon
earth
,
should
at
length
be
so
hardned
that
they
should
euer
endure
the
flames
of
fire
in
hell
.
And
therefore
the
tormentors
are
neuer
wearied
,
the
torments
neuer
ended
,
the
tormented
neuer
consumed
.
It
would
bee
a
grieuous
bondage
to
be
committed
to
the
softest
bed
,
to
the
sweetest
garden
,
to
the
fairest
building
all
the
whole
life
time
:
oh
,
what
a
horrible
bondage
is
it
then
,
to
be
in
an
vgly
,
stinking
,
and
irksome
some
pit
of
darknesse
,
where
hee
shall
haue
the
diuels
tormenting
him
,
euen
for
euer
and
euer
!
If
life
could
end
,
if
torments
cease
,
or
time
could
bring
a
period
to
their
sufferings
,
that
hope
that
once
they
should
be
deliuered
,
would
a
little
ease
them
:
but
when
they
haue
been
tormented
as
many
yeers
as
there
are
haires
on
our
heads
,
sands
on
the
shoares
,
and
starres
in
the
firmament
,
yet
are
they
no
neerer
the
ending
their
miseries
then
when
they
began
:
for
Christ
hath
said
they
shall
bee
euerlasting
.
And
this
is
iustice
,
that
as
their
sinnes
were
infinite
and
our
God
infinite
,
against
whom
they
committed
them
,
so
they
reiecting
the
sauing
promise
and
grace
offered
vnto
them
,
should
at
last
be
punished
with
tortures
infinite
,
both
for
number
and
time
of
enduring
.
These
are
most
fearefull
of
themselues
,
but
yet
the
seuerall
thoughts
of
the
damned
bring
greater
horror
vnto
them
,
as
causing
a
second
hell
in
their
mindes
.
Considerations
tormenting
the
minds
of
the
damned
.
Many
are
the
thoughts
which
adde
to
their
miserie
,
but
these
especially
:
First
,
the
consideration
of
their
honour
,
riches
,
glorie
,
and
pleasures
which
once
they
had
,
but
now
haue
lost
,
and
haue
found
the
contrarie
.
They
are
gone
downe
to
the
graue
(
saith
the
Psalmist
)
and
of
that
they
had
,
they
haue
taken
nothing
with
them
:
by
how
much
more
greater
were
libertie
,
abundance
,
daintie
diet
:
so
much
the
more
pinching
,
troublesome
,
grieuous
,
is
scarcitie
,
want
and
bondage
to
anie
:
And
therefore
most
grieuous
to
the
damned
that
once
abundantly
enioyed
all
things
.
Secondly
,
the
consideration
of
the
good
they
haue
lost
,
doth
adde
to
the
miserie
which
there
they
haue
found
.
As
the
want
of
the
society
of
the
Saints
,
the
companie
of
the
blessed
Angels
,
the
presence
of
that
glorious
God
,
the
Father
,
the
Sonne
and
the
holy
Ghost
,
at
whose
right
hand
there
is
infinite
happinesse
,
and
exceeding
pleasures
euen
for
euer
and
euer
.
Omnes
gehennae
superat
cruciatus
carere
bonis
,
quibus
in
potestate
habuerunt
perfrui
.
This
exceedes
all
the
torments
of
hell
(
saith
Chrysostome
)
euen
the
thinking
of
that
happinesse
,
Chrysost.
which
(
if
they
had
receiued
the
sauing
promise
)
they
might
once
haue
obtained
.
But
now
what
shall
become
of
them
(
saith
Bernard
)
when
that
miserable
condition
of
being
in
hell
,
shall
see
it selfe
depriued
of
all
comfort
,
and
being
shut
vp
in
vtter
darknesse
,
shall
vndergoe
the
censure
of
an
euerlasting
excommunication
from
the
fellowship
of
Gods
deare
children
?
A
third
consideration
which
increaseth
this
miserie
,
is
,
that
no
feares
can
procure
release
,
nor
any
time
shorten
the
bondage
:
present
afflictions
are
short
light
,
and
profitable
;
but
the
future
torments
prepared
for
the
vnrepentant
,
are
euerlasting
,
heauie
and
vnprofitable
:
let
them
weepe
as
many
teares
as
there
are
drops
of
water
in
the
maine
Ocean
,
and
continue
weeping
so
many
yeeres
as
this
Ocean
will
afford
drops
,
yet
all
is
in
vaine
,
the
punishments
are
not
mitigated
,
nor
the
time
shortned
.
Ierem.
8.
The
summer
is
past
,
the
haruest
inned
,
the
wheat
placed
in
the
garner
of
glorie
,
and
the
chaffe
committed
to
the
flame
of
vnquenchable
fire
.
Once
there
was
a
time
for
repentance
,
but
now
their
is
none
:
once
this
miserie
might
haue
been
preuented
[
](A14661-e33940-b)*
*
Jn
regard
of
Gods
reuealed
will
.
:
but
now
neither
eased
nor
ended
.
And
therefore
in
Iulian
the
Apostata
and
other
his
associates
,
these
words
(
neuer
ended
)
fill
vp
the
full
measure
of
woe
and
sorrow
vnto
them
.
Neither
(
in
reason
)
can
their
lamentation
helpe
them
,
licèt
enim
stimulus
sit
poemtudinis
,
non
est
correctio
voluntatis
:
Aug.
de
fide
,
ad
Petrum
.
nec
vnquam
ab
illis
iniquitas
ita
culpatur
vt
iustitia
vel
diligatur
vel
desideretur
:
For
although
there
is
in
them
some
little
fading
touch
of
repentance
,
yet
is
there
no
reformation
of
their
vnrulie
willes
:
neither
is
there
in
them
such
a
dislike
of
their
sin
,
as
that
they
can
in
least
manner
loue
or
desire
that
which
is
good
.
And
thus
considering
the
place
of
the
damned
,
the
tormentors
,
the
number
of
their
torments
,
their
contrarieties
,
their
continuance
,
together
with
the
circumstances
encreasing
their
miseries
,
wee
crie
out
,
woe
worth
the
sinne
that
causeth
such
wretchednesse
,
we
will
neuer
commit
thee
hereafter
:
auoid
Satan
,
come
vnder
corrupted
nature
,
cease
yee
syrenicall
songs
of
deceiueable
pleasures
,
we
see
your
deceits
,
the
end
of
your
vile
inclinations
,
the
worlds
pleasures
are
meere
bewitchings
,
you
al
conspire
to
make
vs
children
of
wrath
,
as
well
as
others
:
but
by
the
grace
of
Gods
holie
Spirit
,
we
will
clense
our selues
from
all
filthinesse
of
the
flesh
and
of
the
Spirit
,
2.
Cor.
7.1
.
and
grow
vp
to
holinesse
in
the
feare
of
his
name
.
This
shall
free
vs
from
that
which
wee
see
to
bee
so
infinite
,
so
grieuous
,
so
euerlasting
:
yea
more
then
that
,
this
shall
mooue
our
gratious
God
and
merciful
father
,
especially
to
blesse
,
keepe
,
and
deliuer
vs
in
this
life
,
yea
,
and
to
reward
vs
with
euerlasting
happinesse
in
the
life
to
come
:
the
dignitie
whereof
being
so
excellent
,
as
it
appeares
by
the
naked
description
,
(
&
yet
no
hart
can
conceiue
of
the
depth
of
a
farre
more
exceeding
glory
,
to
no
mortall
eie
made
manifest
,
)
needs
must
the
benefit
of
being
of
the
number
of
Gods
Church
bee
exceeding
great
and
wonderfull
.
Vse
3
Thirdlie
,
whereas
God
plentiouslie
rewardeth
the
proud
doer
,
but
blesseth
his
children
especially
,
and
further
enricheth
them
with
eternall
glorie
in
the
life
to
come
,
the
conclusion
is
,
(
as
Dauid
saith
)
Loue
ye
the
Lord
al
ye
Saints
.
Nor
doth
this
worthie
Prophet
teach
any
more
,
then
hee
doth
practise
himselfe
.
For
finding
Gods
deliuerances
to
be
wonderfull
,
Psal.
116.1.2.3
.
and
his
eares
open
to
his
petitions
,
when
the
snares
of
death
compassed
him
,
and
the
sorrowes
of
the
graue
caught
hold
vpon
him
,
he
cannot
but
breake
forth
vnto
the
acknowledgment
of
this
dutie
,
I
loue
the
Lord
because
he
hath
heard
my
voice
&
my
prayers
:
That
is
,
compassed
him
about
(
as
he
saith
elsewhere
)
with
songs
of
deliuerances
.
Exod
21.
Deut.
6.5
.
When
the
Lord
would
excite
his
people
to
the
keeping
of
the
first
and
great
commandement
,
Thou
shalt
haue
no
other
Gods
but
me
:
which
(
as
Christ
expounds
it
in
his
answere
to
the
demand
of
the
Pharisaicall
Lawyer
,
)
is
no
other
thing
,
but
to
loue
the
Lord
with
all
our
heart
,
Matth.
22.37
.
with
al
our
soule
,
and
withal
our
mind
.
His
arguments
of
perswasion
are
taken
from
his
fatherlie
care
and
mercie
vnto
them
,
saying
that
hee
was
their
God
which
brought
them
out
of
the
Land
of
Egypt
,
and
out
of
the
house
of
bondage
.
So
that
this
is
a
speciall
vse
to
bee
made
of
Gods
benefits
and
great
care
ouer
vs
,
that
when
as
hee
doth
superabound
in
blessings
,
wee
should
abound
in
loue
,
the
onely
sacrifice
which
God
accepts
,
and
that
onlie
dutie
which
we
may
best
performe
.
Hoc
praeceptum
breue
,
leue
,
vtile
,
est
:
This
lesson
,
to
loue
God
for
his
benefits
,
is
short
,
light
and
profitable
.
Short
,
that
all
may
learne
it
,
none
can
complaine
of
length
or
hardnesse
:
light
,
that
the
sick
man
in
his
bed
,
the
poore
man
in
his
want
,
the
captiue
in
his
bondage
,
the
prisoner
in
his
chaines
,
and
(
that
which
is
hardest
)
the
rich
man
in
his
wealth
without
selling
his
substance
may
learne
to
performe
it
.
Profitable
,
none
can
complaine
of
losing
thereby
;
nay
who
euer
loued
the
Lord
which
hath
not
thereby
gained
his
owne
soule
,
which
is
more
then
the
world
,
and
God
himselfe
,
more
then
a
thousand
soules
?
Nor
doe
those
benefits
onely
,
whereof
wee
haue
an
euident
sense
and
feeling
moue
vs
to
loue
the
Lord
,
but
euen
those
also
whereof
wee
are
made
partakers
by
their
more
remote
operation
,
which
being
lesse
sensiblie
felt
,
as
causes
farther
remoued
,
Prouocations
to
make
vs
loue
God
.
are
not
so
easilie
perceiued
by
vs
,
and
yet
continuallie
admonish
vs
to
loue
the
Lord
.
Caelum
&
terra
,
&
omniae
quae
in
ijs
sunt
,
eccè
vndique
mihi
clamant
vt
te
amem
domine
.
Heauen
and
Earth
(
saith
Augustine
)
and
all
things
therein
contained
,
Clamant
dupliciter
:
1.
Ostendunt
dignitatem
.
2.
Ostendunt
bonitatem
.
doe
make
a
continuall
cry
round
about
me
,
that
I
should
loue
thee
O
Lord
.
They
shew
thy
worthinesse
,
and
declare
thy
bountie
;
such
a
world
,
such
heauens
,
such
an
ocean
,
such
an
earth
,
such
spirituall
,
such
earthlie
creatures
,
insensible
,
sensible
,
reasonable
,
all
wonderfully
framed
:
Quocunque
te
vertis
,
veritas
vesti●
ijs
quibusdam
,
quae
operibus
suis
impressit
,
loquitur
tibi
,
&
te
in
exteriora
relabentem
,
ipsis
exteriorum
sormis
intus
reuocat
.
Aug.
de
Arb.
lib.
Lord
,
how
mightie
,
how
wonderfull
,
how
wise
art
thou
that
made
them
!
and
therefore
worthie
our
loue
:
and
being
thus
made
,
thus
to
blesse
,
to
continue
,
to
increase
,
to
multiplie
them
,
yea
more
,
to
fill
vs
with
them
,
(
for
thou
hast
said
,
Wherin
haue
I
grieued
,
or
failed
you
?
and
we
could
not
tell
:
thou
hast
said
,
What
could
I
haue
done
more
to
my
vine
then
I
haue
done
?
but
wee
could
not
iustlie
complaine
,
)
and
therefore
thy
bountie
,
thy
superabundant
bounty
must
needs
make
vs
to
loue
thee
.
Vnto
this
loue
,
meere
nature
excites
vs
:
the
horse
loues
his
keeper
,
the
dogge
his
master
,
the
hawke
the
faulkner
,
the
seruant
the
Lord
,
the
sonne
the
father
:
Pudeat
ab
exiguis
enimalibus
nos
trahere
mores
.
Seueca
.
shall
these
follow
the
course
of
nature
,
and
shall
wee
degenerate
?
doe
these
loue
that
they
might
liue
here
,
and
shall
not
wee
loue
our
Lord
,
our
Master
,
our
Father
that
wee
might
liue
eternally
?
Nor
doth
nature
onely
teach
this
,
but
reason
also
:
Bern.
Quod
nisi
per
ipsum
valuit
esse
,
sine
ipso
non
potest
sustineri
.
Quisque
ita
conditus
est
vt
ipsum
necessariò
habeat
protectorem
,
quem
habuit
conditorem
:
Euery
one
is
so
framed
,
that
hee
must
necessarily
haue
him
to
be
his
protector
,
whom
he
had
to
be
his
maker
:
because
that
which
could
not
haue
his
beeing
but
from
him
,
cannot
be
sustained
but
by
him
.
Now
God
being
this
sole
protector
,
there
is
good
reason
why
we
should
loue
him
.
A
protector
that
is
wise
,
and
can
dispose
for
our
good
:
omnipotent
,
therefore
able
to
effect
it
:
mercifull
,
and
therefore
will
doe
it
:
iust
,
and
therefore
will
not
decerue
:
faithfull
,
and
therefore
will
not
forsake
:
if
man
wil
euer
chuse
an
absolute
friend
,
why
should
not
man
(
in
reason
)
chuse
such
a
friend
?
Foure
things
mouing
to
loue
others
.
what
can
hee
desire
that
this
blessed
friend
affoords
not
vnto
him
?
if
delight
,
there
is
pleasure
at
his
right
hand
for
euermore
:
if
alliance
,
in
Christ
he
is
thy
gratious
father
:
if
present
gaine
,
thou
art
fild
with
his
benefits
and
compast
with
his
deliuerances
:
if
future
glorie
,
thou
art
not
onely
attended
with
a
guard
of
Angels
in
this
life
,
Ama
vnum
bonum
in
quo
sunt
omnia
bona
,
&
satis
erit
.
August
.
but
shalt
further
be
crowned
with
euerlasting
glorie
in
the
life
to
come
.
And
therefore
reason
teacheth
that
wee
should
loue
God
,
such
a
father
,
so
delightfull
,
so
gainefull
,
so
profitable
to
those
that
place
their
affections
vpon
him
.
And
though
these
doe
continuallie
craue
our
loue
,
yet
the
riches
of
his
grace
and
mercie
,
do
challenge
it
much
more
:
they
doe
mooue
,
but
this
compels
vs
to
loue
him
.
The
consideration
of
this
being
the
fountaine
of
all
Christian
duties
,
yea
giuing
life
and
taste
vnto
them
,
and
yet
alas
slenderly
regarded
,
and
lesse
performed
,
it
will
not
be
vnprofitablie
(
though
perhaps
vnfitly
)
annexed
to
this
my
purpose
,
to
shew
Gods
loue
to
vs
,
thereby
to
excite
ours
to
him
againe
.
Wherein
consider
the
state
we
were
in
,
vessels
of
wrath
,
bondslaues
to
sinne
,
to
our
owne
lusts
,
to
Satan
,
of
our selues
castawaies
for
euer
:
the
state
we
now
are
in
,
vessels
of
glory
,
free
denizens
of
heauen
,
children
of
God
,
heires
of
eternall
happinesse
:
how
this
is
accomplished
,
Iohn
3.16
.
in
that
God
sent
his
onely
begotten
Sonne
to
redeeme
vs
from
that
fearefull
miserie
,
and
to
bring
vs
to
this
exceeding
glorie
:
but
how
?
by
deposing
his
crowne
of
dignitie
,
his
glorious
estate
,
his
absolute
honour
,
his
perfect
ioyes
,
and
so
to
become
man
in
the
flesh
to
vndergo
hunger
,
nakednesse
,
want
,
with
other
infirmities
whereunto
mankind
is
subiect
,
sinne
onely
excepted
.
This
is
wonderfull
loue
,
but
behold
greater
:
hee
became
Asham
,
(
as
Isaiah
saith
)
a
sacrifice
for
sinne
:
hee
drew
vs
(
as
Hosea
saith
,
)
Hosea
11.4
.
with
the
coards
of
man
,
that
is
,
(
as
the
Septuagint
expounds
it
,
)
was
willinglie
bound
with
coards
himselfe
,
that
hee
might
vnloose
the
coards
wherewith
wee
were
tied
.
Ephes.
2.18
.
Hee
redeemed
vs
(
as
Paul
saith
)
with
his
bloud
shed
on
the
crosse
:
an
ignominious
death
,
a
fearefull
death
,
in
which
hee
vnderwent
the
furie
of
his
father
,
and
the
torments
of
hell
both
in
soule
and
bodie
,
and
all
to
free
vs
that
were
guilty
,
being
guiltlesse
himselfe
.
Thus
he
became
a
louing
Noah
,
that
made
an
Arke
of
his
owne
bodie
to
saue
vs
silly
sinners
,
from
drowning
in
the
pit
of
eternall
perdition
:
thus
he
became
a
louing
Pellican
,
that
pearced
his
owne
heart
,
that
with
his
deerest
bloud
we
might
be
reuiued
.
It
is
obserued
,
that
the
Pellican
hauing
made
her
nest
,
&
hatched
vp
her
young
departs
for
a
little
season
,
but
in
meane
while
,
the
serpent
comes
and
poisons
them
all
:
the
Pellican
perceiuing
it
at
her
returne
,
strikes
the
place
against
her
heart
,
washeth
them
with
the
bloud
that
issueth
,
and
after
keepes
them
warme
three
daies
,
and
so
they
are
restored
againe
.
Christ
is
the
Pellican
,
we
his
young
,
Paradise
the
nest
,
Satan
the
Serpent
,
wee
are
poisoned
;
Christs
hart
is
stricken
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
redemption
:
signifies
a
price
giuen
,
therefore
Paul
,
1.
Tim.
2.
saith
that
Christ
hath
giuen
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
a
price
,
expressed
by
Paul
Ephes.
1.7
.
to
be
his
blood
,
1.
Pet.
1.19
.
the
bloud
issueth
,
we
are
washed
;
hee
couers
vs
that
were
dying
with
the
wings
of
his
mercie
,
and
so
we
are
restored
from
death
to
life
againe
.
This
bloudshedding
is
that
price
which
Christ
gaue
for
our
redemption
,
a
most
precious
price
,
and
of
an
exceeding
value
,
to
which
,
not
siluer
nor
gold
,
being
things
corruptible
,
may
once
bee
compared
.
For
it
was
pure
bloud
stained
with
no
pollution
of
sinne
;
and
secondly
,
the
blood
of
him
that
was
the
sonne
of
the
most
glorious
liuing
God
;
Qui
multa
&
gessit
mira
&
protulit
dura
,
nec
tantum
dura
sed
etiam
indigna
:
who
(
as
Augustine
saith
)
did
not
only
endure
tortures
most
wonderfull
,
most
grieuous
,
but
euen
such
as
were
most
vnbeseeming
,
and
vnworthie
his
person
:
for
(
as
Bernard
saith
)
Habuit
in
dictis
contradictores
,
in
factis
obseruatores
,
in
tormentis
illusores
,
in
morte
exprobatores
:
He
had
such
as
did
contradict
him
in
his
sayings
,
obserue
him
in
his
deeds
,
mocke
him
in
his
sufferings
,
reproch
him
in
his
death
:
Hee
said
hee
was
the
Sonne
of
God
;
they
said
he
was
a
blasphemer
:
By
curing
on
the
Sabbath
,
he
did
that
which
was
good
;
but
they
obiected
,
he
did
that
which
was
not
lawfull
to
do
:
He
was
content
as
a
seruant
to
suffer
for
our
sinnes
;
but
they
in
the
bitternesse
of
his
paines
,
derided
him
with
,
haile
master
King
of
the
Iewes
:
He
submitted
himselfe
to
the
death
,
and
they
in
this
death
cried
,
Thou
which
destroyest
the
Temple
,
and
buildest
it
againe
in
three
daies
,
if
thou
bee
the
Sonne
of
the
liuing
God
,
come
downe
from
the
crosse
and
saue
thy selfe
.
And
thus
in
his
sayings
,
deeds
,
sufferings
&
death
,
he
had
those
which
did
contradict
,
obserue
,
deride
and
cast
him
in
the
teeth
.
This
being
knowne
,
do
you
not
now
know
the
grace
of
our
Lord
Iesus
Christ
,
2.
Cor.
8.
that
he
being
rich
,
for
our
sakes
became
poore
,
that
we
through
his
pouertie
might
be
made
rich
?
And
doe
you
know
this
price
giuen
for
our
redemption
,
this
precious
price
,
this
exceeding
price
,
in
the
giuing
whereof
he
vnderwent
so
many
miseries
,
so
many
torments
,
so
many
gain-sayings
,
so
many
obseruations
,
so
many
mockings
,
so
many
scornings
;
and
shall
not
these
,
not
all
these
moue
vs
to
loue
him
,
that
bought
vs
,
Bernard
.
and
thus
dearely
bought
vs
?
O
duri
&
indurati
&
obdurati
filij
Adami
,
quos
non
emollit
tanta
benignitas
,
tam
ingens
flamma
,
tam
feruens
amator
;
O
hard
and
more
then
hard
hearted
sonnes
of
Adam
,
whom
so
great
loue
,
such
flaming
loue
,
so
feruent
a
louer
wil
not
prouoke
,
incense
,
nor
moue
to
loue
him
!
Behold
him
on
the
crosse
,
his
head
bowing
to
kisse
thee
,
his
armes
to
embrace
thee
,
his
blood
from
the
very
heart
,
through
hands
,
sides
,
and
feete
trickling
downe
to
cleanse
thee
;
heere
s
a
sweete
kisse
,
an
humble
kisse
,
a
blessed
kisse
:
by
which
a
barren
ground
yeelding
wholly
weeds
and
brambles
,
is
now
made
a
garden
of
most
sauourie
spices
:
in
which
heauen
hath
stooped
to
earth
,
a
King
married
a
begger
,
yea
more
then
all
,
God
vnited
to
vs
,
and
we
to
him
:
through
which
,
death
and
destruction
is
abolished
,
and
euerlasting
life
and
happines
procured
:
And
shall
not
all
this
moue
vs
to
loue
him
?
I
know
all
will
answere
,
they
loue
the
Lord
:
and
,
fie
on
him
that
loues
not
God
,
that
thus
deserueth
to
be
beloued
.
But
withall
,
Deut.
5.6
.
Matth.
22.37
.
1.
Toto
corde
:
2.
Tota
anima
:
3.
Tota
mente
:
id
est
:
1.
Jutellectu
sine
errore
:
2.
Voluntate
,
sine
contradictione
:
3.
Memoria
,
sine
obliuione
.
Augustine
.
thou
must
further
learne
to
loue
him
with
all
thy
heart
,
with
all
thy
soule
,
and
with
all
thy
mind
,
and
this
is
that
maner
of
louing
which
God
requireth
.
And
secondly
,
examine
this
loue
by
the
effects
thereof
,
and
thou
shalt
finde
few
to
loue
him
feruently
,
many
to
loue
him
coldly
,
infinite
to
loue
him
nothing
at
all
.
Touching
the
manner
,
(
with
all
the
heart
,
with
all
the
soule
,
with
all
the
mind
)
it
is
(
as
Augustine
saith
)
to
conceaue
of
him
in
our
minds
without
any
errour
:
to
obey
him
in
our
willes
without
contradiction
,
to
lay
him
vp
in
our
hearts
without
obliuion
.
Alias
:
1.
Sapienter
,
ne
decepti
:
2.
Dulciter
,
ne
illecti
:
3.
Fortiter
,
ne
oppressi
.
Bern.
Or
(
as
Bernard
saith
)
with
the
heart
,
that
is
,
wisely
;
with
the
soule
,
that
is
,
sweetly
;
with
the
minde
,
that
is
,
strongly
.
Wisely
,
that
we
be
not
deceiued
with
the
policie
of
Satan
,
and
his
craftie
instruments
.
Sweetly
,
that
riches
,
pleasures
,
honor
,
by
their
sugred
baites
doe
not
allure
vs
.
Strongly
,
that
the
mockings
of
the
scorners
of
Gods
promises
,
or
persecutions
of
Tyrants
,
doe
not
ouercome
vs
.
And
this
is
to
loue
God
with
all
the
heart
,
with
all
the
soule
,
and
with
all
the
minde
.
But
I
come
to
the
effects
of
loue
,
which
are
certaine
and
many
.
Verus
amor
si
sit
in
affectu
,
necessariò
ostenditur
in
effectu
:
If
true
loue
be
in
the
affection
,
it
euer
shewes
it selfe
in
effecting
.
The
fire
yeelds
heate
or
smoke
,
and
if
neither
,
thou
maist
say
there
is
fire
long
enough
,
before
men
will
beleeue
thee
.
This
loue
is
a
fire
,
(
The
fire
kindled
,
saith
Dauid
,
and
at
last
I
spake
with
my
tongue
)
therefore
if
it
yeeld
not
his
effects
in
stronger
or
weaker
manner
(
say
what
wee
will
)
the
loue
of
God
abideth
not
in
vs
.
Certaine
effects
of
louing
God
.
These
effects
are
infinite
,
but
I
touch
the
chief
,
and
leaue
the
rest
to
our
due
consideration
.
The
first
signe
of
our
true
loue
vnto
God
,
is
,
when
wee
decrease
in
our
loue
to
the
world
:
Yee
cannot
loue
God
and
Mammon
,
saith
Christ
.
I
account
aduantage
,
Philip.
3.7
.
losse
(
saith
Paul
)
and
all
things
dung
,
that
I
may
winne
Christ
:
as
if
hee
should
say
,
These
must
bee
reiected
before
Christ
can
be
loued
.
Where
is
your
loue
to
God
,
you
coueious
Earth-wormes
.
Simile
.
Duplicibus
desiderijs
nemo
incedere
potest
:
None
can
halt
between
two
desires
:
the
eyes
cast
vpon
two
things
at
once
indifferently
,
behold
neither
perfectly
.
But
let
them
forsake
the
viewing
of
the
earth
,
and
it
is
a
signe
they
behold
the
heauens
.
And
therefore
I
conclude
with
Gregorie
,
Quantum
frigescit
quis
à
curis
seculi
,
tantò
surgit
ardentius
in
amorem
Dei
:
By
how
much
the
more
a
man
forsakes
that
filthie
vice
of
louing
the
world
,
so
much
the
neerer
hee
attaines
that
blessed
vertue
of
purely
louing
God
.
A
second
effect
of
louing
God
,
is
alwaies
to
meditate
and
speake
of
him
.
Verborum
abundantiam
transmittit
affectio
:
Philos.
It
is
a
true
rule
,
that
our
hearts
are
vpon
our
delights
,
and
much
loue
sends
out
many
words
.
Christ
the
busband
,
euery
Christian
espoused
to
him
Consider
this
,
ye
which
alwaies
speake
of
your
owne
matters
.
Jn
Rom.
8.
If
a
woman
loue
her
husband
,
she
is
euer
talking
and
meditating
on
him
in
the
time
of
his
absence
:
and
put
her
by
that
subiect
vpon
any
occasion
,
yet
she
presently
returnes
vnto
it
againe
.
This
is
verified
in
the
Church
:
Cant.
5.
neuer
satisfied
but
when
she
is
talking
&
speaking
of
him
.
Therefore
I
conclude
with
Chrysostome
;
Amantium
mos
est
,
de
amato
semper
loqui
:
The
louer
is
euer
meditating
and
speaking
of
the
partie
beloued
.
A
third
effect
,
is
to
desire
to
be
more
neerely
vnited
and
to
bee
with
Christ
.
As
the
louing
wife
is
neuer
satisfied
in
time
of
her
husbands
absence
,
but
though
she
hath
no
want
of
other
things
,
yet
all
other
are
wants
,
because
her
husband
is
wanting
:
so
Christ
being
in
bodily
presence
absent
from
his
Church
,
she
is
neuer
quiet
till
hee
come
vnto
her
,
or
she
be
taken
to
him
.
And
therfore
she
saith
,
My
soule
thirsteth
after
thee
:
with
my
soule
haue
I
desired
thee
.
Isai.
26
9.
Rom.
8.23
.
Come
Lord
Iesus
,
come
quickly
:
and
if
thou
pleasest
to
stay
a
while
,
yet
I
desire
to
be
dissolued
and
to
bee
with
thee
.
Marke
this
,
yee
which
at
no
time
desire
to
die
,
nor
Christ
to
come
to
Iudgement
.
And
thus
(
as
Bernard
saith
)
Anima
amans
,
fertur
votis
,
trahitur
desiderijs
:
The
soules
which
loue
,
are
alwaies
wishing
,
and
euer
desiring
;
either
that
they
might
goe
where
the
beloued
is
,
or
that
the
beloued
would
come
to
them
.
Fourthly
,
to
haue
the
law
of
God
in
high
estimation
,
to
meditate
vpon
it
,
Matth.
21.
Intrauit
Iesus
templum
:
Glos
.
Jngressus
vrbem
,
primò
adijt
templum
.
to
heare
it
with
reuerence
,
and
to
lay
it
vp
in
our
hearts
with
all
diligence
:
to
preferre
it
before
our
pleasures
,
before
our
profits
:
for
therein
is
Gods
loue
known
,
and
assured
vnto
vs
;
and
thereby
is
ours
incensed
vnto
him
.
Psalm.
84.
Psalm.
2.2
.
Psalm.
119.15
.
Psalm.
107.
Luke
2.
Act.
10.33
.
Act.
16.14
.
Act.
17.
And
therefore
such
as
snatch
at
small
occasions
to
hinder
them
from
hearing
Gods
word
,
such
as
will
busie
their
minds
about
any
thing
saue
on
that
thing
,
such
as
will
begin
the
day
with
any
worke
,
saue
with
reading
,
hearing
,
or
meditating
on
Gods
law
;
these
shew
they
are
not
his
sheep
,
because
they
heare
not
his
voyce
,
they
are
not
of
his
household
,
because
they
first
runne
not
to
his
home
:
Namque
proprium
boni
filij
est
,
primò
currere
ad
domum
patris
:
For
it
is
the
propertie
of
a
good
and
louing
sonne
(
as
Chrysostome
saith
)
it
s
he
first
place
to
runne
to
the
house
of
his
father
.
Jn
Matth.
21.
Fiftly
,
it
is
a
certaine
effect
of
our
louing
God
,
to
loue
those
which
are
his
children
,
and
especially
his
Ministers
which
declare
Gods
loue
to
his
beloued
,
which
bring
glad
tidings
of
peace
,
which
present
the
fauours
of
his
loue
,
which
deliuer
the
seales
of
our
redemption
,
which
offer
the
supplications
of
the
Church
to
God
,
and
reueale
his
will
and
intent
to
them
again
.
Those
which
reiect
these
,
reiect
the
Lord
himselfe
:
but
those
which
loue
these
with
other
his
children
,
shew
that
they
themselues
are
Gods
children
,
because
they
loue
the
brethren
:
for
this
is
an
vndoubted
marke
of
Gods
childe
,
to
make
much
of
him
that
loues
and
feares
the
Lord
.
Sixtly
,
if
wee
loue
God
,
wee
will
willingly
suffer
persecutions
for
his
sake
.
When
a
poore
subiect
that
is
in
all
dutifull
affection
deuoted
to
his
Soueraigne
,
shall
haue
that
offered
wherein
his
loue
may
be
surely
tried
,
and
most
manifested
,
euen
then
is
hee
most
ioyfull
,
because
the
declaration
of
his
loue
is
the
ioy
of
his
heart
:
much
more
then
doe
Christians
in
the
time
of
persecutions
,
when
the
abundance
of
Gods
loue
is
most
felt
in
their
hearts
,
&
when
the
heate
of
their
loue
is
most
incensed
vnto
him
(
for
persecutions
are
but
bellowes
which
blow
the
sillie
sparkes
in
vs
,
and
those
strong
flames
in
God
)
reioyce
that
they
may
shew
their
little
loue
to
God
,
and
that
God
may
extend
the
riches
of
his
loue
to
them
.
And
thus
the
Apostles
hauing
been
beaten
for
preaching
in
Christs
name
,
departed
,
Act.
5.
reioycing
they
were
counted
worthie
to
suffer
for
his
sake
.
Seuenthly
,
they
which
loue
God
,
take
part
with
him
:
that
is
,
when
he
is
dishonoured
by
the
wicked
,
they
grieue
,
they
shew
their
dislike
,
they
reproue
;
much
lesse
do
they
giue
the
occasions
of
committing
sinne
,
or
encourage
and
soothe
vp
men
in
the
committing
of
it
.
Yet
herein
they
must
bee
wise
as
Serpents
,
Necessary
to
be
obserued
by
Noblemens
Chaplanes
,
and
Attendants
on
great
Personages
.
not
casting
pearles
before
swine
,
but
keeping
them
within
limits
of
their
calling
,
euer
considering
the
time
,
the
place
,
the
person
,
and
the
occasion
offered
.
It
is
strange
to
see
how
many
will
be
holie
at
home
before
their
Minister
,
before
their
religious
Landlord
;
but
if
they
come
to
companie
with
the
wicked
,
if
they
aime
at
an
office
,
if
they
depend
vpon
some
mans
fauour
,
whether
Atheist
,
or
Recusant
,
presently
they
sute
their
behauiour
according
to
his
disposition
,
and
so
strengthen
him
in
his
sin
,
and
proue
themselues
to
be
time-pleasers
,
such
as
neuer
can
please
God
.
But
let
Gods
children
learne
that
they
must
shew
their
loue
before
Kings
,
and
not
be
ashamed
:
God
will
haue
the
whole
heart
,
and
all
the
affections
,
they
must
neither
be
parted
nor
dissembled
:
Ambr.
in
Hexam
.
The
earthly
master
permits
it
not
in
his
seruant
,
much
lesse
our
heauenly
Father
in
his
children
.
Quid
enim
nostro
Creatore
dignum
referrimus
,
cuius
cibo
vescimur
,
&
dissimulamus
iniurias
?
For
what
can
we
offer
our
Creator
worthie
his
person
,
or
fit
to
bee
accepted
,
whilest
we
professing
our selues
his
seruants
,
feeding
on
his
foode
,
and
cloathed
with
his
liuories
,
doe
yet
notwithstanding
dissemble
the
wrongs
and
iniuries
which
are
offered
vnto
him
?
Eightly
,
when
we
so
long
hold
a
man
our
friend
,
as
our
friend
loues
God
,
and
therefore
loue
the
poore
and
our
enemies
,
because
God
hath
commanded
to
loue
them
;
This
is
a
certaine
effect
of
Gods
Spirit
.
surely
then
(
and
not
vntill
then
)
doe
such
men
loue
God
:
Ipse
enim
,
Domine
,
amat
te
,
qui
amat
amicum
in
te
,
&
pauperes
&
inimicos
propter
te
:
For
he
(
O
Lord
)
doth
loue
thee
,
which
loues
his
friend
in
thee
,
and
the
poore
and
his
enemies
for
thy
sake
.
Ninthly
,
when
Saints
vpon
earth
shal
ioyne
with
the
Angels
in
praising
God
in
heauen
;
Gratiarum
actio
opus
Angelicum
.
when
the
heart
shall
be
rauished
with
his
praise
,
and
the
tongue
neuer
ceasing
to
laud
his
holie
name
,
but
that
at
midnight
wee
rise
vp
to
praise
him
for
his
righteous
iudgements
,
then
may
we
say
that
the
loue
of
God
is
shed
in
our
harts
,
and
that
from
a
sense
and
feeling
therof
we
render
our
loue
to
him
again
.
Lastly
,
all
those
which
loue
the
Lord
,
grieue
for
their
owne
sinnes
,
and
the
sinnes
of
others
:
Psal.
119.136
.
Rom.
6.19
.
they
labour
a
continuall
sanctification
both
of
soule
and
bodie
:
In
a
word
,
hauing
been
partakers
of
his
rich
loue
,
of
his
superabundant
loue
,
of
his
gratious
promises
,
2.
Cor.
7.1
.
1.
Pet.
1.17
.
Psalm.
103.4
.
they
forth
with
clense
themselues
from
al
filthinesse
of
the
flesh
,
and
of
the
spirit
,
and
grow
vp
to
holinesse
in
the
feare
of
the
Lord
.
Can
a
seruant
loue
his
master
,
A
strange
loue
in
Papists
,
yeelding
neither
inward
affection
,
nor
outward
obedience
.
and
yet
not
labour
to
please
him
?
a
wife
her
husband
,
and
yet
in
all
honest
and
lawfull
things
crosse
him
?
A
child
his
parents
,
and
yet
disobey
them
?
A
subiect
his
Soueraigne
,
and
yet
rebell
against
him
?
It
is
impossible
.
Can
wee
then
disobey
God
,
reiect
all
obedience
,
and
cast
his
precepts
behind
our
backs
,
and
yet
say
we
loue
him
?
no
,
no
:
our
sinnes
are
the
souldiers
that
apprehended
Christ
,
that
led
him
to
iudgement
,
that
pleaded
against
him
,
that
caused
the
furie
of
his
father
,
the
torments
of
his
soule
,
the
thornes
on
his
head
,
the
spitting
in
his
face
,
the
pearcing
of
his
sides
,
the
nailing
of
his
hands
,
the
boaring
of
his
feete
,
and
the
scoffings
of
the
world
(
for
though
the
whole
world
had
combined
to
doe
this
against
him
,
Hebr.
6.6
.
if
wee
had
not
sinned
,
they
could
neuer
haue
effected
it
:
)
can
we
then
loue
him
,
and
yet
retaine
our
sins
against
him
?
Remember
that
as
manie
as
sinne
,
crucifie
to
themselues
the
Lord
of
life
.
And
shall
we
rebell
against
him
,
labouring
to
platte
a
new
crowne
of
thornes
vpon
his
head
,
to
dishonour
him
,
to
rip
vp
his
wounds
,
and
by
our
speares
of
blasphemies
to
pearce
him
thorow
againe
,
and
yet
say
wee
loue
him
?
If
I
professe
loue
to
any
neuer
so
strongly
,
Simile
.
and
yet
when
his
backe
is
turned
,
breake
his
head
with
my
weapon
,
let
me
sweare
neuer
so
much
that
I
stand
affectioned
to
him
,
will
you
credit
that
I
loue
him
?
so
many
exclaime
they
loue
God
,
but
when
wee
behold
their
delight
in
sinne
,
and
small
care
to
serue
him
,
wee
may
vndoubtedly
conclude
they
are
infestuous
enemies
vnto
him
:
For
this
is
Christs
rule
,
If
you
loue
mee
,
keepe
my
commandements
.
Vse
4
Fourthly
,
whereas
God
gouernes
all
things
as
a
king
of
armies
,
hauing
both
small
and
great
at
his
command
,
wee
learne
to
submit
our selues
in
all
feare
and
reuerence
vnto
him
.
When
Dauid
had
ascribed
vnto
the
Lord
the
power
of
breaking
the
bowe
,
Psalm.
46.9
.
of
cutting
the
speare
,
and
burning
the
chariots
in
the
fire
,
Psalm.
115.3
.
presently
hee
inferres
that
man
should
be
still
,
and
know
the
Lord
:
And
good
reason
,
for
if
God
thunders
,
the
earth
melts
away
:
Psalm.
46.7
.
Hee
is
the
Lord
of
hoasts
,
and
can
make
an
inuincible
armie
of
his
weakest
and
basest
creatures
,
1.
Cor.
10.22
.
as
of
flies
,
frogges
,
or
lice
to
plucke
downe
the
high
lookes
of
the
most
proud
and
stiffenecked
Pharaoh
vpon
earth
.
Psalm.
52.6.7
.
Therefore
let
no
man
trust
in
the
multitude
of
his
riches
,
in
his
wisdome
,
in
his
owne
strength
,
but
let
euerie
one
see
this
and
feare
.
Vse
5
Fiftlie
,
since
God
so
gouernes
all
things
,
as
that
hee
giues
strength
and
vertue
,
ordereth
the
effects
,
and
disposeth
of
the
ends
,
so
that
it
cannot
so
properlie
be
said
,
that
they
worke
,
as
that
God
worketh
in
and
by
them
;
wee
are
hereby
taught
this
lesson
,
continually
to
pray
to
God
that
he
would
blesse
vs
and
all
things
wee
take
in
hand
:
Our
sinnes
haue
caused
a
rebellion
and
corruption
in
all
Gods
creatures
,
neither
can
they
bee
brought
vnder
and
purified
vnto
vs
,
but
by
him
that
is
the
ruler
and
sanctifier
of
all
things
:
neither
will
this
ruler
submit
them
,
nor
this
sanctifier
purifie
them
,
but
vpon
the
vsing
of
the
meanes
himself
hath
ordained
,
1.
Tim.
4.
that
is
,
prayer
and
supplications
,
Luke
18.1
.
&
21.36
.
Act.
6.4
.
Rom.
12.12
.
Ephes.
6.18
.
Iames
5.4
.
1
Pet.
4
7.
1.
Thess.
5.17
.
in
&
through
Christ
Iesus
made
vnto
him
.
And
therefore
the
holy
Scriptures
often
excite
to
this
dutie
of
watching
in
prayers
,
of
being
instant
in
supplications
,
of
calling
vpon
God
at
all
times
.
Cur
petere
,
quaerere
,
pulsare
nos
compellit
,
&c.
Why
(
saith
Augustine
)
doth
God
enioyne
vs
to
aske
,
to
seeke
,
to
knock
,
since
he
knowes
what
is
necessarie
for
vs
?
because
(
saith
he
)
he
would
that
our
desires
should
be
exercised
in
prayers
,
whereby
we
might
be
possessed
of
that
which
he
hath
prepared
to
giue
vs
.
The
enemies
are
many
,
and
alwaies
giuing
the
onset
:
the
dangers
great
,
the
miseries
infinite
:
but
we
are
weake
,
we
are
fooles
,
not
able
of
our selues
to
subdue
,
to
preuent
,
to
withstand
:
for
the
enemie
hath
entred
our
walles
,
and
we
haue
a
kingdome
diuided
amongst
our selues
.
Is
there
not
good
reason
then
,
wee
should
alwaies
stand
vpon
our
spirituall
guard
,
hauing
euermore
recourse
to
him
,
whose
wisdome
must
illuminate
our
vnderstandings
,
whose
mercies
preuent
our
miseries
,
whose
strength
subdue
our
enemies
,
and
whose
al
upholding
power
cause
vs
to
stand
?
Exod.
17.11
.
Hence
note
the
strongest
munition
of
the
land
,
to
be
the
prayers
of
Gods
children
.
As
long
as
Moses
prayed
,
Israel
preuailed
:
but
when
he
ceased
,
Amaleck
had
the
better
.
The
reason
is
(
as
the
Glosse
saith
)
Plus
valet
vnus
sanctus
orando
,
quam
innumeri
peccatores
praeliando
,
One
holy
man
preuailes
more
by
prayer
,
then
a
thousand
sinners
by
blowes
.
Euen
so
,
as
long
as
thou
hast
recourse
to
God
by
faithfull
prayer
,
thou
shalt
preuaile
against
Satan
,
things
shall
goe
successiuelie
with
thee
;
but
if
thou
art
failing
in
this
dutie
,
hee
will
preuaile
against
thee
,
thou
shalt
be
crost
in
thy
desires
,
hindred
in
thy
purposes
,
and
finde
it
but
a
left-handed
action
,
whatsoeuer
thou
takest
in
hand
:
for
although
there
be
no
apparent
resistance
,
yet
there
is
euermore
an
inueterate
corruption
,
and
stinging
poison
going
with
the
same
,
vntill
there
bee
a
purifying
thereof
,
by
the
word
of
God
,
and
by
prayers
.
1.
Tim.
4.8
.
The
experience
of
this
,
that
nothing
goes
successiuelie
without
Gods
blessing
,
nor
that
God
will
blesse
any
,
but
those
which
call
vpon
him
,
(
for
though
Bildad
did
falsely
assume
of
Iob
,
Iob
8.5.6
.
2.
Chron.
20.3.4
.
Nehem.
1.11
.
Nehem.
4.9
.
2.
King
.
4.33
.
yet
hee
did
truly
auerre
of
God
,
that
if
a
man
pray
vnto
him
,
then
he
will
make
the
habitation
of
the
righteous
prosperous
)
made
Gods
children
that
they
durst
neuer
take
in
hand
any
thing
,
vntill
before
hand
they
had
sent
vp
their
supplications
and
prayers
to
God
,
for
a
blessing
vpon
it
.
Neither
was
it
performed
sleightly
,
but
with
great
deuotion
,
and
a
feruent
desire
:
neither
seldome
,
but
often
:
Dan.
6.
Luke
2.37
.
good
Daniel
prayes
thrice
a
day
:
Dauid
,
day
and
night
:
Anna
is
alwaies
busied
in
supplications
,
Iames
that
seruant
of
God
is
neuer
well
but
when
he
is
seruing
on
his
knees
:
so
that
(
as
the
Ecclesiasticall
historie
reports
)
they
were
like
vnto
camels
knees
in
hardnes
.
But
Lord
where
shall
wee
finde
such
a
Daniel
,
such
a
Dauid
,
such
an
Anna
,
such
a
Iames
?
Surely
let
me
only
appeale
to
the
small
comfort
men
haue
in
their
proceedings
,
to
their
vnquiet
rests
,
troubled
actions
,
disturbed
mindes
,
and
vnpacified
consciences
,
and
then
we
shal
easily
conclude
(
without
which
they
will
not
bee
induced
to
beleeue
it
)
that
all
this
comes
to
passe
,
because
they
rush
into
their
businesses
,
as
the
horse
into
the
battell
,
neuer
praying
to
God
for
a
blessing
,
by
whose
power
they
are
effected
,
by
whose
wisedome
they
are
disposed
,
and
by
whose
mercie
they
turne
to
our
good
.
Obiect
.
But
prayers
are
not
alwaies
heard
:
therefore
since
men
do
not
alwaies
obtaine
(
nay
the
prayers
of
most
,
are
as
the
smoke
dispersed
with
the
winde
before
they
come
to
the
heauens
)
and
therfore
their
supplications
are
to
no
purpose
:
and
by
consequence
not
to
be
vsed
.
Ans.
1
Surely
since
whatsoeuer
is
not
of
faith
is
sin
,
and
that
this
faith
cannot
be
in
the
wicked
,
therfore
,
as
good
to
offer
no
sacrifice
,
as
that
which
is
abominable
.
But
this
shall
not
excuse
,
in
as
much
as
they
are
commanded
to
beleeue
,
and
beleeuing
to
vse
this
dutie
of
calling
vpon
God
.
Secondly
,
no
marueile
if
God
seldome
or
neuer
heare
the
wicked
when
they
call
vpon
him
,
Greg.
in
Dial.
since
they
will
neuer
hearken
vnto
his
voyce
,
that
earlie
and
late
,
day
and
night
,
doth
call
vnto
them
.
If
I
shall
behold
iniquitie
(
saith
Dauid
)
the
Lord
will
not
heare
mee
:
Greg.
in
Moral
.
Isai.
1.15
.
Prou.
1.28
.
Tunc
cor
nostrum
fiduciam
in
oratione
accipit
,
cum
sibi
vitae
prauitas
,
nulla
contradicit
:
So
that
then
onely
(
as
Gregorie
saith
)
there
is
hope
wee
shall
be
heard
,
when
our
liues
doe
not
pleade
against
vs
,
as
fast
as
our
tongues
doe
for
vs
.
But
if
the
crie
of
our
sinnes
doe
drowne
the
voyce
of
our
prayers
,
or
whilest
thou
pleadest
for
thy selfe
,
there
are
thousands
that
plead
to
more
reason
against
thee
;
how
should
God
which
heareth
not
sinners
,
heare
thy
prayers
,
or
grant
thy
desires
?
And
thus
the
prayers
of
the
wicked
being
dead
in
their
sinnes
,
become
as
the
stone
Diocodes
,
which
laid
to
the
mouth
of
a
dead
man
,
doth
then
only
(
as
it
is
reported
)
lose
his
vertue
.
Obiection
.
But
God
oftentimes
defers
the
granting
of
the
prayers
of
the
righteous
:
therefore
why
should
they
so
much
vrge
that
,
which
he
so
often
deferres
?
Ans.
Seruat
tibi
Deus
quod
non
vult
citò
dare
,
vt
tu
discas
magna
magnopere
desidorare
:
God
doth
all
this
while
reserue
his
blessings
for
thee
,
because
thou
mightest
craue
great
matters
,
Augustine
.
with
great
desires
.
In
which
case
,
non
negat
sed
commendat
:
God
doth
not
denie
his
mercies
but
commend
them
vnto
vs
;
Diu
enim
desiderata
,
dulcius
obtinentur
:
For
that
which
is
longest
desired
,
is
sweetest
when
it
is
possessed
.
Obiection
.
But
God
doth
not
only
deferre
the
granting
of
the
prayers
of
the
righteous
,
but
sometimes
heares
them
not
at
all
,
sometimes
againe
crosseth
them
in
their
desires
:
as
when
they
aske
health
,
sends
sicknesse
:
when
they
aske
plentie
,
sends
want
:
when
they
aske
libertie
,
sends
imprisonment
,
and
so
in
other
particulars
:
And
wherfore
then
should
they
bee
so
tied
to
the
calling
vpon
him
?
Ans.
Gods
eyes
are
euermore
ouer
the
righteous
,
and
his
eares
open
to
their
prayers
:
when
he
seemes
not
to
grant
,
he
doth
but
deferre
for
their
good
:
and
when
they
aske
one
thing
,
&
he
grants
another
,
it
is
but
an
exchange
of
the
better
for
the
worse
,
whereby
his
glory
may
bee
most
aduanced
,
and
their
good
most
procured
:
Aug.
Super
virtus
in
infirmitate
perficitur
.
Quid
obsit
vel
prosit
,
Medicus
nouit
,
non
aegrotus
:
That
wise
Physition
knowes
what
will
profit
or
hurt
vs
,
2.
Cor.
15.
not
we
that
are
grieued
:
And
therefore
,
Aug.
serm.
54.
audit
suos
Deus
ad
necessitatem
,
non
ad
voluntatem
:
God
heares
his
children
according
as
their
neede
requires
,
and
not
as
they
desire
.
A
childe
will
often
craue
a
knife
that
would
hurt
him
,
but
the
wise
father
will
put
a
book
into
his
hand
that
should
profit
him
.
The
receit
of
the
Physition
is
often
contrarie
to
the
requests
of
the
patient
:
Simile
.
yet
we
follow
the
direction
of
the
one
,
and
restraine
the
desires
of
the
other
:
Shall
we
admit
of
this
in
the
case
betweene
the
Physition
and
vs
,
(
in
as
much
as
we
know
the
imperfections
of
the
sicke
mans
desires
,
and
hope
of
the
skill
of
the
Physition
)
and
shal
we
not
approue
of
the
same
in
our
supplications
vnto
God
,
in
the
case
betweene
him
and
vs
,
he
being
approued
to
be
that
wise
and
perfect
Physition
,
and
we
manifested
to
be
fooles
and
imperfect
in
all
things
?
Israel
desired
to
haue
a
King
,
and
was
heard
;
Satan
to
tempt
Iob
,
and
was
heard
;
the
diuels
to
enter
into
the
swine
,
and
were
heard
:
but
when
Paul
desires
his
persecutions
to
be
remoued
,
Gods
answere
is
,
My
grace
is
sufficient
for
thee
:
yet
herein
God
was
a
gratious
father
vnto
him
,
and
an
angrie
Iudge
vnto
them
.
So
that
Gods
mercie
consists
not
in
the
giuing
what
wee
desire
,
but
in
the
bestowing
what
is
best
for
our
good
.
And
in
this
sense
God
neuer
failes
his
children
,
if
in
faith
from
a
pure
heart
,
with
a
feruent
desire
they
vncessantly
call
vpon
him
.
Vse
6
Sixtly
,
since
whatsoeuer
we
enioy
vpon
earth
,
is
from
Gods
Prouidence
,
for
neither
our
wisdome
nor
labours
can
effect
any
thing
,
rise
we
neuer
so
earely
,
and
goe
we
to
bed
neuer
so
late
,
except
he
giues
the
blessing
,
the
rich
are
herein
taught
not
to
insult
ouer
their
poore
brethren
,
but
to
hold
themselues
,
by
how
much
the
more
they
haue
receiued
vpon
earth
,
to
be
so
much
the
more
engaged
vnto
God
in
heauen
.
He
is
the
effecter
,
we
are
but
his
meanes
:
he
is
the
owner
,
we
are
but
stewards
:
seeing
then
we
possesse
nothing
,
but
to
the
vse
of
another
,
nor
obtaine
any
thing
but
by
free
gift
,
why
should
wee
bee
proud
of
that
which
another
hath
wrought
,
or
boast
of
that
which
is
not
our
owne
?
yet
it
is
strange
to
see
how
pride
doth
encrease
with
riches
,
and
arrogancie
with
honour
:
Isai.
16.6
.
but
let
Moab
know
that
his
strength
is
not
as
his
pride
,
for
God
that
exalted
,
Prou.
29.23
.
will
bring
him
downe
.
The
way
to
honour
is
to
bee
humble
in
the
spirit
:
and
the
strongest
building
,
is
when
humilitie
is
made
the
foundation
.
Wouldest
thou
bee
great
?
repute
thy selfe
small
:
Augustine
.
Vis
magnam
fabricam
construere
celsitudinis
?
de
fundamento
cogita
humilitatis
.
What
is
it
to
dwell
in
the
clefts
of
the
rocke
,
to
keepe
the
height
of
the
hill
,
to
make
the
nest
as
high
as
the
Eagle
,
Ier.
49.15.16
.
Psalm.
89.11
.
Isai.
2.11
.
if
all
this
while
the
pride
of
thy
heart
shall
deceiue
thee
?
shall
not
God
that
alwaies
resisteth
the
proud
,
bring
downe
thy
high
looks
,
make
thee
small
among
the
nations
,
and
despised
among
the
people
?
Augustine
.
Sine
humilitate
excelsa
apprehendere
,
est
sine
radice
auras
petere
:
ruina
hoc
est
,
non
incrementum
.
To
attaine
an
high
estate
without
humilitie
,
is
to
grow
to
an
high
tree
without
any
roote
,
which
is
rather
a
grieuous
ruine
,
then
a
prosperous
encrease
.
For
where
pride
and
an
high
minde
as
mistresses
goe
before
,
Prou.
16.18
.
destruction
and
downefall
,
their
neuer
failing
attendants
,
doe
alwaies
follow
after
.
Surely
,
if
the
mightie
men
would
thinke
how
much
they
are
tied
vnto
God
for
their
riches
and
honour
receiued
,
and
what
a
strict
account
they
must
render
in
the
day
of
the
Lord
,
they
should
thinke
the
time
too
short
,
to
be
thankful
,
too
short
to
set
forth
his
honour
that
gaue
them
,
too
short
for
the
preparing
of
themselues
that
their
account
might
be
blamelesse
before
him
;
much
lesse
should
they
find
time
to
meditate
on
that
which
makes
them
vpon
a
pretended
(
&
not
iust
)
occasion
to
insult
ouer
others
.
But
sure
,
howsoeuer
men
are
failing
in
this
durie
(
as
Lord
whom
do
not
these
things
make
proud
,
if
thou
dost
not
humble
them
by
thy
blessed
Spirit
?
)
Prou.
18.3
.
yet
let
them
know
,
that
contempt
is
the
badge
of
the
wicked
,
and
scorning
the
marke
of
the
vile
man
,
wherby
extolling
himself
,
debasing
the
poore
,
and
boasting
of
his
wealth
,
they
are
more
exalted
,
he
is
deiected
,
and
his
possessions
prooue
dispersed
:
Citò
diuitiae
dissipantur
,
Superbia
Angelum
secit
Diabolum
:
humilitas
hominem
deum
.
August
.
si
ventum
superbiae
patiantur
:
Riches
are
but
dust
,
which
are
then
most
subiect
to
bee
dispersed
,
when
a
blast
of
pride
shall
blow
vpon
them
.
A
wise
king
seeing
riches
or
honour
bestowed
on
his
subiects
to
bee
misimploied
,
doth
grieue
that
hee
gaue
them
:
but
if
they
vse
them
wel
,
he
is
excited
to
giue
more
:
Citò
benum
amittitur
nisi
à
largiente
custodiatur
.
Greg.
so
the
best
way
to
peruent
the
taking
away
of
that
we
haue
,
is
to
eschew
pride
,
which
angers
him
that
gaue
al
:
&
the
best
way
of
encreasing
either
riches
or
honour
,
is
by
humility
to
excite
him
to
giue
more
;
for
this
is
an
effect
of
his
Iustice
to
resist
the
proud
:
and
a
work
of
his
mercy
,
to
giue
to
the
humble
.
Vse
7
Most
men
are
discontented
with
their
estates
,
and
that
so
much
the
more
when
they
view
the
honor
and
possessions
of
other
men
,
so
that
,
Jnuidia
est
dolor
soelicitatis
alieuae
.
August
.
difficile
est
in
prosperis
inuidia
carere
,
sola
miseria
caret
:
It
is
hardly
seene
that
men
should
want
some
to
enuie
their
prosperitie
,
but
aduersitie
hath
this
priuiledge
,
that
none
repine
at
her
:
but
as
the
great
men
are
taught
not
to
insult
,
so
the
meaner
not
to
repine
;
for
God
that
gaue
the
higher
estate
to
the
one
,
giues
also
the
lower
to
the
other
:
both
of
these
agreeing
with
his
heauenly
wisdome
,
and
that
excellent
order
,
which
in
all
things
by
his
diuine
power
,
is
successiuelie
maintained
:
for
where
there
is
not
the
superior
and
inferior
,
the
ruler
and
the
ruled
,
the
great
and
the
small
,
the
more
excellent
and
the
meaner
;
there
can
neither
bee
good
order
,
nor
continued
succession
:
and
therefore
God
hath
ordained
in
all
his
creatures
,
that
some
in
honour
and
dignitie
should
exceede
other
,
and
that
some
should
haue
(
being
furnished
from
himselfe
to
that
purpose
)
power
and
authoritie
ouer
other
.
Amongst
the
heauens
,
some
are
higher
,
some
lower
,
the
starres
exceede
in
dignitie
,
euerie
bird
cannot
be
a
Phoenix
,
an
Eagle
,
or
a
Faulcon
:
all
flie
not
alike
swift
,
so
are
not
alike
high
;
as
some
breede
in
vallies
,
so
some
on
mountaines
;
as
some
in
cedars
,
so
some
in
shrubs
:
vpon
the
earth
,
euery
flower
cannot
be
a
lillie
,
euerie
tree
a
statelie
oke
,
euery
stone
a
rubie
,
so
they
should
be
lesse
worth
,
and
lesse
regarded
:
amongst
beasts
,
all
are
not
lions
;
amongst
fishes
,
all
are
not
whales
.
If
the
wisest
man
on
earth
frame
a
house
,
he
will
not
make
euery
roome
alike
,
euery
camber
shall
not
haue
hangings
of
orize
,
nor
euery
one
be
garnisht
with
a
cubbord
of
plate
.
If
in
these
things
wee
hold
it
an
excellent
order
,
making
both
for
their
dignitie
,
and
for
their
continuance
;
why
should
the
poore
repine
at
the
state
of
the
rich
,
the
inseriour
at
the
superior
,
desiring
to
bee
equall
with
him
?
In
the
frame
of
a
man
,
all
members
haue
not
the
like
place
,
all
the
like
dignitie
;
if
all
were
head
,
al
eies
,
all
mouth
,
it
would
bee
a
monster
,
no
more
a
wonder
:
so
in
a
common-wealth
,
(
which
the
neerer
it
comes
to
the
proportion
of
man
,
the
more
excellent
it
is
,
)
if
all
were
heads
,
all
rulers
,
al
rich
,
surely
there
would
follow
a
confusion
of
all
things
:
for
the
corrupt
inclinations
of
our
hearts
that
suffer
vs
not
to
be
quiet
when
we
are
meane
,
would
without
doubt
stirre
vs
vp
to
be
troublesome
when
we
are
mightie
:
In
as
much
as
those
which
in
their
meane
estates
enuie
their
superiors
,
when
they
come
to
be
aduanced
will
neuer
endure
their
equals
.
But
these
men
must
know
that
since
abundance
,
honour
,
superioritie
,
are
effects
of
Gods
Prouidence
,
therefore
in
no
wise
they
must
enuie
them
:
If
God
will
make
Iacob
most
of
all
to
respect
Ioseph
,
shall
his
brethren
therefore
conspire
against
him
?
If
God
will
be
abundant
in
bestowing
(
since
he
giues
thee
more
then
thou
deseruest
)
shall
thy
eie
be
euil
,
Matth.
20.
because
he
is
good
?
but
(
alas
)
we
are
stricken
with
an
acrisie
:
enuie
hath
made
vs
without
iudgement
:
if
wee
saw
what
an
excellent
estate
God
hath
giuen
to
euerie
one
,
Reasons
to
moue
vs
not
to
repine
.
(
bene
enim
scit
coelestis
Medicus
quid
nobis
daturus
sit
ad
consolationem
,
&
quid
subtracturus
ad
exercitationem
:
For
the
heauenlie
Physition
knowes
very
wel
what
is
to
be
ministred
to
euery
patient
,
and
whereof
he
is
to
be
restrained
,
)
if
we
regarded
the
necessitie
of
rich
and
poore
,
of
superiour
and
inferiour
:
if
wee
considered
the
meanest
estate
as
compared
with
his
inferior
,
&
ballanced
with
our
vnworthines
;
the
silliest
soule
must
then
needs
esteeme
his
estate
happy
,
&
God
infinite
rich
in
mercie
vnto
him
.
Is
there
not
a
naturall
fraternitie
,
a
spirituall
brotherhood
,
a
mutual
participation
of
the
faithfull
?
wherfore
then
should
we
be
sorrie
for
that
which
they
enioy
,
and
whereof
wee
are
made
partakers
?
But
what
,
doth
our
enuie
ease
vs
?
sure
it
is
as
the
worme
in
the
tree
,
deuouring
the
mother
that
brought
it
forth
:
Sicut
rubigo
ferrum
,
sic
inuidia
animam
in
qua
nascitur
corrumpit
:
A
great
folly
,
to
make
that
a
meanes
of
blinding
vs
,
which
is
ordained
to
enlighten
vs
.
As
rust
eates
the
iron
,
so
doth
enuie
the
soule
of
him
that
retaines
it
,
saith
Basil
:
Mens
inuidi
,
dum
de
alieno
bono
affligitur
,
de
radio
solis
obscuratur
:
The
mind
of
the
enuious
man
,
(
saith
Gregorie
)
whilest
it
is
disturbed
at
another
mans
good
,
Inuidia
Siculi
,
non
inuenere
tyranni
maius
Tormentum
.
Horat.
becomes
as
the
eies
of
him
that
is
blinded
with
gazing
on
the
Sunne
.
So
men
that
enuie
the
prosperitie
of
others
,
hurt
not
the
enuied
,
but
themselues
which
enuy
them
.
For
enuie
(
saith
Salomon
)
is
the
rotting
of
the
bones
.
Prou.
14.30
.
The
wisest
course
then
is
neuer
to
hate
any
,
but
euer
to
loue
all
:
Hanc
virtutem
habet
charitas
,
vt
sine
labore
nostro
,
aliena
bona
nostra
facit
:
This
vertue
hath
loue
(
saith
Augustine
,
)
that
it
makes
those
things
which
are
none
of
ours
,
without
any
paines
to
become
ours
.
But
aboue
all
,
looke
vpon
true
riches
,
view
that
neuer
fading
glorie
,
labour
for
that
heauenly
inheritance
which
shall
neuer
be
taken
away
from
thee
,
nor
thou
from
it
,
(
if
once
thou
hast
got
it
,
)
and
then
there
will
bee
no
time
to
view
that
which
is
corruptible
,
nor
reason
to
enuie
any
for
their
fading
honour
,
vncertaine
riches
,
or
earthly
inheritance
:
Qui
faucibus
inuidiae
carere
desiderat
,
illam
haereditatem
appetat
,
quam
numerus
possidentium
non
angustat
:
Hee
which
will
bee
free
from
repining
and
enuying
,
let
him
desire
(
saith
Augustine
)
that
inheritance
and
labour
for
those
riches
,
which
none
can
engrose
,
nor
all
the
world
diminish
.
The
former
being
considered
,
and
this
performed
,
we
shall
of
necessitie
say
,
Returne
vnto
thy
rest
,
Psalm.
116.7
.
O
my
soule
,
for
the
Lord
hath
been
beneficiall
vnto
thee
.
Vse
8
Eightly
,
since
all
things
are
ordered
by
God
,
who
is
iustice
and
wisedome
it selfe
,
and
therefore
can
neither
deale
vniustly
nor
preposterously
,
wee
are
taught
that
in
any
case
we
depraue
not
his
gouernment
:
for
howsoeuer
things
may
seeme
confused
,
the
fault
is
in
our
slender
capacitie
,
dull
vnderstanding
,
and
corrupt
iudgement
;
which
were
it
better
able
to
conceiue
,
more
apt
to
vnderstand
,
and
pure
in
the
censuring
,
we
would
certainly
conclude
,
that
all
is
done
in
iustice
,
in
wisedome
,
in
a
goodly
order
,
in
exceeding
mercie
,
for
the
declaration
of
Gods
glorie
and
good
of
his
Church
.
Thou
maist
not
speake
euill
of
the
Ruler
of
the
people
,
much
lesse
of
the
Ruler
of
all
Princes
,
of
all
the
world
.
A
foole
is
medling
in
great
matters
:
but
a
wise
man
will
not
deale
with
things
that
are
too
high
for
him
.
The
actions
of
the
King
and
Counsell
,
Simile
.
are
often
beyond
the
reach
of
the
meane
subiects
capacitie
;
that
which
is
conuenient
with
them
,
seemes
needlesse
to
him
;
and
that
which
they
find
and
know
to
be
a
worke
of
necessitie
,
therein
(
peraduenture
)
hee
can
see
no
reason
at
all
.
Yet
are
their
workes
to
bee
reuerenced
,
his
vnderstanding
faulted
,
and
so
himselfe
iustly
silenced
.
So
stands
the
case
betweene
God
and
vs
:
he
is
wisdome
,
wee
are
ignorance
;
hee
is
iustice
,
wee
of
corrupted
iudgements
:
and
therefore
though
we
see
no
reason
in
his
workes
,
yet
wee
must
not
dare
to
censure
him
of
disorder
in
his
gouernment
,
nor
of
iniustice
in
his
dealings
.
Iob
21.22
.
Shall
any
teach
God
knowledge
,
who
iudgeth
the
highest
?
What
if
Iob
see
the
wicked
liue
,
waxe
old
,
and
grow
in
wealth
?
what
if
their
houses
are
peaceable
without
feare
,
and
the
rod
of
God
is
not
vpon
them
?
Gregorie
.
Vitulus
mactandus
liber
ad
pascua
mittitur
:
The
oxe
that
is
for
the
butchers
shambles
,
hath
libertie
to
feede
fat
in
the
medowes
:
and
he
himself
concludes
,
that
God
will
diuide
their
liues
in
his
wrath
,
and
they
shall
suddenly
goe
downe
to
the
graue
.
What
if
the
waies
of
the
wicked
prosper
(
as
Ieremie
saith
)
,
what
if
they
bee
in
wealth
that
rebelliouslie
transgresse
?
Desperato
aegro
omnia
concedit
Medicus
,
to
him
which
is
sicke
vnto
death
the
Physition
will
giue
leaue
to
eate
or
drink
any
thing
:
Ierem.
12.
and
therefore
himselfe
concludes
,
that
such
are
prepared
for
the
day
of
slaughter
:
what
if
they
which
worke
wickednesse
,
are
set
vp
,
and
they
which
tempt
God
taste
not
of
dangers
(
as
Malachy
saith
)
?
Malach.
3.
what
if
the
wicked
doth
compasse
about
the
righteous
?
what
if
wrong
iudgement
proceedes
against
them
,
Habak.
1.
(
as
Habacuck
saith
)
yet
the
conclusion
is
,
that
the
East
winde
shall
be
before
the
faces
of
these
persecutors
,
and
they
shall
gather
captiuitie
as
the
sand
.
Therefore
although
God
doth
thus
bestow
his
blessings
on
the
wicked
,
defer
the
account
,
and
suffer
them
in
their
sinnes
,
yet
there
is
no
disorder
in
as
much
as
his
mercies
proportion
out
their
miseries
,
and
his
deferring
is
no
omitting
,
but
an
augmenting
of
their
punishments
.
What
if
the
righteous
are
continually
fed
with
the
bread
and
water
of
affliction
?
what
if
they
are
persecuted
,
imprisoned
,
beaten
?
Gregor.
Seruandus
iugo
premitur
,
the
sheepe
reserued
for
store
,
must
feede
in
bare
commons
:
and
the
oxe
which
shall
liue
,
must
learne
to
beare
the
yoke
.
So
Gods
children
must
beare
the
crosse
,
infinite
are
the
commodities
it
brings
in
this
life
,
together
with
assurance
of
glorie
in
the
life
to
come
.
Nullus
ergò
de
flagello
murmurat
,
nisi
qui
causam
percussoris
ignorat
:
Gregor.
Therefore
no
man
murmures
at
correction
,
but
such
as
know
not
why
men
are
corrected
,
nor
what
good
it
procureth
.
And
thus
neither
the
righteous
nor
wicked
can
take
exception
at
Gods
dealings
,
for
his
High
Commissioners
,
Mercie
and
Truth
,
are
euer
set
together
,
ministring
true
iustice
and
iudgement
to
his
people
.
Ninthly
,
since
the
euils
we
are
deliuered
from
are
infinite
,
&
the
blessings
we
enioy
,
not
to
be
numbred
,
and
that
both
of
these
are
effected
by
Gods
diuine
Prouidence
,
(
not
our
deserts
,
Men
must
not
sacrifice
to
their
nets
,
that
is
,
attribute
any
thing
to
their
owne
wit
,
strength
or
endeauours
.
but
his
good
pleasure
and
sole
grace
,
mouing
him
thereunto
)
we
are
taught
continually
to
be
thankfull
to
the
Lord
,
for
this
his
wonderful
care
and
Prouidence
ouer
vs
.
Thus
Dauid
making
a
catalogue
of
Gods
deliuerances
,
&
mercies
to
his
people
,
euer
and
anon
doth
wish
,
Psalm.
107.
that
Therefore
they
would
praise
his
holie
name
for
his
goodnes
,
and
declare
the
wonders
hee
hath
wrought
for
the
children
of
men
.
Yea
euery
Psalme
is
a
Psalme
of
praise
,
Colos.
3.
Colos.
4.
and
euery
verse
doth
declare
a
thanksgiuing
,
shewing
that
we
ought
continually
to
be
exercised
in
praysing
of
him
,
that
is
alwaies
in
bestowing
blessings
vpon
vs
.
And
therefore
Paul
wisheth
,
Ephes.
5.
that
both
at
all
times
,
and
in
all
things
we
should
be
thankfull
.
It
is
strange
that
man
should
bee
silent
in
praising
of
God
,
when
as
euery
worke
of
God
(
as
Gregorie
saith
)
doth
excite
thee
to
praise
him
.
Doe
the
workes
of
God
please
thee
?
then
be
thankfull
for
them
,
and
as
God
hath
shewed
his
loue
to
thee
,
so
by
praysing
his
holy
name
,
declare
thine
to
him
againe
,
lest
(
as
Augustine
saith
)
in
those
things
wherin
he
hath
pleased
thee
,
August
.
conf.
lib.
4.
thou
by
ingratitude
shouldest
displease
him
.
This
is
a
heauenly
worke
to
praise
the
Lord
:
this
makes
silly
men
vpon
earth
to
be
saints
in
heauen
:
●ern
.
in
Cant.
Vae
tacentibus
de
te
,
(
Domine
)
quoniam
loquaces
muti
sunt
:
Conf.
lib.
Wo
vnto
them
(
saith
Augustine
)
whose
ingratitude
hath
silenced
them
from
praysing
of
thee
,
for
though
they
babble
much
,
yet
they
are
dumbe
.
Sed
foelix
lingua
quae
non
nouit
,
nisi
de
diuinis
taxere
sermonem
:
But
that
is
a
happie
tongue
,
which
(
as
Hierome
saith
)
can
tell
how
to
frame
it self
to
no
thing
,
but
to
praise
the
Lord
.
August
.
ad
Aurelium
.
Wee
can
carrie
nothing
better
in
our
minds
,
vtter
nothing
better
with
our
mouthes
,
expresse
nothing
better
with
our
pennes
:
no
sentence
so
short
and
pithie
in
speaking
,
none
so
sweet
in
the
hearing
,
none
so
plaine
in
the
vnderstanding
,
none
so
profitable
in
the
vttering
.
It
moues
God
to
giue
thee
blessings
,
which
the
wicked
neuer
enioyed
;
and
it
causeth
him
to
take
from
the
wicked
,
and
to
giue
vnto
thee
.
Quod
dedit
gratis
,
tulit
ingratis
:
That
(
saith
Augustine
)
which
God
hath
bestowed
on
the
thankfull
,
he
hath
taken
away
from
the
vnthankfull
.
Hebr.
13.
Apoc.
19.
This
is
that
sacrifice
that
God
euer
approues
,
for
it
alwaies
smelles
sweete
in
his
nostrils
:
and
it
is
that
sacrifice
which
Satan
mislikes
,
for
it
euer
is
offensiue
vnto
him
:
I
may
say
of
that
,
Bern.
in
Cant.
as
Bernard
of
our
louing
of
God
,
If
thou
doest
watch
,
Satan
cares
not
,
because
hee
neuer
sleepes
;
If
thou
doest
fast
,
Satan
cares
not
,
because
hee
neuer
eates
any
thing
:
but
if
thou
art
thankfull
to
God
for
his
mercies
,
this
is
it
that
grieues
him
,
because
thou
performest
that
vnto
God
,
being
a
sillie
creature
vpon
earth
,
which
he
could
not
performe
,
being
an
Angell
in
heauen
.
And
thus
you
see
that
al
Gods
blessings
require
thankfulnesse
,
it
is
commanded
by
God
,
pleasing
in
his
sight
,
profitable
to
vs
,
and
troublesome
to
Satan
:
Therfore
let
men
praise
the
Lord
for
his
goodnesse
,
and
declare
the
wonders
bee
hath
wrought
for
the
children
of
men
.
If
you
aske
me
in
what
things
we
must
praise
the
Lord
:
my
answere
is
,
in
heart
,
in
tongue
,
in
conuersation
,
in
al
things
we
take
in
hand
:
Praise
him
from
the
ground
of
the
heart
(
saith
Dauid
:
)
It
must
bee
begun
in
the
heart
,
vttered
with
the
tongue
,
and
declared
in
the
life
;
the
tongue
may
praise
him
,
and
it
is
but
babling
,
while
the
heart
thinkes
not
on
it
:
the
mouth
may
blesse
him
,
but
it
is
but
abominable
,
if
our
liues
shall
curse
him
:
Plus
valent
opera
,
quam
verba
:
Deedes
are
of
more
force
then
words
:
a
man
may
praise
him
with
the
tongue
in
this
world
,
yet
neuer
praise
him
in
the
world
to
come
:
but
he
which
praiseth
him
(
saith
Augustine
)
both
with
life
and
with
tongue
,
shall
be
sure
to
praise
him
with
the
heauenlie
Angels
in
the
life
to
come
.
If
you
aske
with
what
affection
:
with
all
alacritie
and
ioy
of
the
heart
.
Dauids
Psalmes
must
bee
sung
with
Dauids
spirit
.
If
in
what
place
?
before
kings
and
not
bee
ashamed
:
If
how
long
:
alwaies
:
Dignum
est
semper
gratias
agere
,
quia
deus
nunquam
cessat
benefacere
.
Gregor.
Since
God
neuer
leaues
to
multiplie
his
blessings
vpon
thee
,
thou
must
neuer
cease
to
praise
him
:
therefore
Dauid
is
not
contented
with
the
day
,
Ingratitudo
est
ventus
siccans
fontem
pietatis
,
rorem
misericordiae
,
fluenta
gratiae
.
Bern.
but
at
midnight
he
will
rise
and
praise
the
Lord
for
his
righteous
iudgements
.
Ingratitude
is
a
nipping
East-wind
,
drying
vp
the
fountaine
of
godlinesse
,
the
dewes
of
mercie
,
and
sweet
streames
of
grace
:
and
howsoeuer
the
wicked
are
content
to
deuour
Gods
blessings
,
as
the
swine
the
acornes
from
the
tree
,
neuer
looking
to
the
author
of
them
,
yet
,
it
becommeth
the
Saints
to
bee
thankfull
:
howsoeuer
our
seruant
shall
faile
in
thankfulnesse
,
yet
we
cannot
endure
our
sons
to
be
vngrarefull
.
Vse
10
Tenthly
,
since
there
is
no
euill
of
the
punishment
in
the
citie
,
Amos
3.6
.
which
the
Lord
hath
not
wrought
,
since
it
is
hee
that
sendeth
warre
,
that
casteth
downe
,
that
correcteth
at
all
times
,
that
makes
the
rod
great
or
small
,
and
strikes
the
blow
sharpe
or
gentle
at
his
pleasure
,
we
are
hereby
taught
patiently
to
endure
all
afflictions
that
euer
befall
vs
.
If
we
endure
,
Rom.
2.7
.
Hebr.
10.36
.
God
offers
himselfe
as
a
louing
father
vnto
vs
:
but
if
wee
resist
,
we
lose
the
reward
,
and
cause
him
to
strike
the
more
sharpelie
.
If
the
bodie
suffer
,
and
the
minde
resist
,
wee
rebell
in
what
wee
can
,
and
suffer
what
wee
cannot
helpe
:
Non
qualia
sed
qualis
quisque
patiatur
,
interest
:
De
ciuit
.
Dei
.
It
skilleth
not
what
we
suffer
,
but
how
we
suffer
,
saith
Augustine
:
Gregorie
shewes
the
reason
,
Sine
ferro
&
slammae
Martyres
esse
possumus
,
non
sine
patientia
:
The
sword
or
the
flame
makes
not
the
Martyr
,
but
the
patience
of
him
that
shal
suffer
.
Hebr.
6.22
.
Apoc.
13.10
.
And
therefore
the
Scriptures
bid
vs
not
to
follow
the
suffrings
of
the
fathers
,
but
their
faith
and
patience
in
suffering
:
and
thus
a
true
faith
and
meeke
patience
are
euer
ioyned
together
:
Dauid
that
said
,
I
beleeued
,
and
therefore
I
spake
:
saith
also
,
I
was
dumb
and
opened
not
my
mouth
,
because
thou
Lord
diddest
it
.
Sicut
acunabulis
Ecclesiae
fuit
iniquitas
premens
,
sic
iustitia
patiens
,
saith
Hierome
:
As
from
the
infancie
of
the
Church
,
there
was
euermore
iniquitie
oppressing
,
so
there
was
a
holy
Patience
enduring
:
that
which
he
condemnes
in
the
wicked
is
cruellie
in
persecuting
;
that
which
he
commends
in
the
godly
,
is
a
meeke
patience
in
suffering
.
What
should
I
vrge
the
seuerall
reasons
to
enduce
vs
vnto
patience
?
The
infinit
precepts
,
Matth.
21.19
.
Gal.
5.22
.
Ephes.
4.2
.
Colos.
1.12
.
1.
Thes.
5.14
.
Titus
2.2
.
the
spirit
of
God
supporting
&
conforting
vs
,
the
benefits
of
the
crosse
,
the
glory
of
God
,
the
saluation
of
our
soules
?
these
haue
bin
partly
touched
,
and
they
are
subiects
commonlie
handled
,
&
therfore
(
I
hope
)
wel
knowne
vnto
vs
:
Afflictiones
praecedentium
consideremus
,
&
non
erunt
grauia
quae
ieleramus
.
Gregor.
I
desire
onely
therefore
that
Christians
would
enter
a
double
meditation
:
first
of
Christ
,
for
if
the
consideration
of
the
Fathers
and
Martyrs
of
the
Church
,
will
cause
vs
to
endure
afflictions
with
patience
,
shall
not
much
more
the
consideration
of
the
sufferings
of
Christ
Iesus
my
gratious
Redeemer
,
who
is
,
tam
speculum
patiendi
,
quam
primium
patìentis
:
Bern.
in
Cant.
aswell
a
perfect
glasse
to
shew
me
how
to
suffer
,
as
a
sure
reward
for
those
which
doe
suffer
?
And
though
all
his
life
was
subiect
to
many
miseries
,
The
first
consideration
of
Christ
.
yet
let
vs
especially
behold
him
on
the
crosse
,
that
sight
is
most
effectuall
vnto
vs
:
behold
him
then
,
his
head
crowned
with
thornes
,
his
cies
blindfolded
,
his
eares
filled
with
reproches
,
his
mouth
with
vinegre
and
gall
,
his
face
polluted
with
spitting
,
his
cheekes
bruised
with
buffeting
,
his
knees
shiuering
,
his
shoulders
shaking
,
his
heart
grieued
,
his
bodie
and
soule
tormented
,
his
ioints
racked
,
his
hands
and
seete
nailed
,
his
sides
pearced
.
Lord
will
not
the
seruant
suffer
willinglie
for
his
master
,
when
his
master
hath
patiently
endured
all
this
for
him
?
Nihil
adeò
graue
est
,
quod
non
aequanimiter
toleretur
,
si
Christi
passio
ad
memoriam
,
reducatur
.
Gregor.
hath
not
the
righteous
suffered
for
the
vnrighteous
,
and
shall
not
the
vniust
for
the
iust
?
hath
hee
willinglie
endured
all
for
thee
,
and
wilt
not
thou
patientlie
endure
a
little
for
him
?
was
he
content
to
suffer
wholly
for
thy
good
,
and
walt
not
thou
in
patience
suffer
for
thy
owne
?
but
howsoeuer
afflictions
are
hard
to
flesh
and
bloud
,
yet
nothing
is
so
grieuous
which
will
not
patiently
be
borne
,
if
these
torments
of
Christ
be
called
to
remembrance
:
these
were
non
tantum
mira
&
dura
,
sed
otiamindigna
;
Gessit
mira
&
pertulit
dura
,
nec
tantum
dura
,
sed
etiam
indigna
.
August
.
not
onely
wonderfull
and
grieuous
,
but
(
considering
Christs
person
)
vnworthie
to
be
suffered
:
but
that
thou
being
a
sinner
,
shouldest
be
chastised
for
thy
sinne
,
and
corrected
that
thou
mightest
amend
,
it
is
no
indignitie
at
all
.
Exod.
15.
Therefore
if
the
water
of
affliction
seeme
bitter
,
cast
in
that
sweet
tree
,
the
crosse
of
Christ
,
and
it
will
bee
pleasant
vnto
thee
.
The
serpent
lift
vp
in
the
wildernesse
,
Numb.
21.9
.
cured
those
which
loockt
vpon
it
:
so
though
men
are
stong
with
the
fierie
persecutions
of
tyrants
,
yet
if
they
behold
Christ
Iesus
lift
vp
vpon
the
Crosse
for
our
sinnes
,
we
shall
not
die
but
liue
&
possesse
our
soules
in
patience
.
2.
Consideratiö
of
our selues
.
Non
sine
flagello
exist
,
qutisine
peccato
venit
,
&
tamen
patiens
erat
:
He
which
came
into
the
world
without
sin
,
went
not
out
of
the
world
without
the
whip
,
and
yet
he
patiently
endured
the
same
,
shewing
that
we
which
came
into
the
world
full
of
sinne
,
and
euer
since
liued
vilely
,
should
deseruedlie
looke
for
correction
,
and
when
it
comes
,
endure
it
patiently
.
And
this
is
the
second
consideration
,
namely
of
our selues
.
A
man
faults
not
the
sharpnesse
of
the
Chirurgions
knife
,
when
he
considers
the
corruption
of
his
sore
,
and
that
it
must
needs
bee
launced
:
the
sicke
patient
willingly
takes
in
the
bitter
potion
,
when
he
findes
his
disease
grieuous
:
so
if
wee
consider
the
corruption
of
our
soules
,
we
desire
to
be
launced
with
the
knife
of
correction
:
if
we
consider
how
sicke
we
are
of
sinne
,
wee
will
willing
lie
take
in
the
bitter
potions
of
affliction
,
that
as
a
preparatiue
,
they
may
make
way
for
that
pretious
balme
of
the
blood
of
Christ
to
cure
vs
.
These
things
considered
,
if
the
Lord
should
kill
vs
,
yet
let
vs
trust
in
him
:
if
thy
house
shall
be
a
place
of
correction
,
and
that
from
the
day
of
birth
,
to
the
day
of
death
,
if
the
yoke
shall
not
be
taken
from
thy
necke
,
nor
the
staffe
from
thy
shoulders
,
yet
endure
patiently
,
willingly
and
gladly
.
Sola
suga
victoriam
perdis
:
moriendo
non
perdis
.
This
priuiledge
hath
Patience
,
that
although
it
is
alwaies
in
the
combat
,
yet
it
euer
returnes
victor
.
And
therefore
Vincentius
said
to
Datianus
,
that
hee
could
preuaile
more
by
being
persecuted
,
then
this
other
by
persecuting
.
Nor
doth
it
only
triumph
in
euerie
thing
,
but
also
gaine
by
all
things
.
The
barrennesse
of
the
field
doth
fill
his
barnes
,
&
when
there
are
fewest
grapes
,
Manifested
in
Job
.
his
cellers
are
most
full
:
when
these
takes
from
him
,
hee
addes
vnto
him
:
when
the
fire
burnes
his
cottage
,
it
builds
him
a
castle
.
And
thus
doth
Patience
conquer
and
gaine
in
all
things
,
and
in
and
through
him
,
Gods
children
shall
gaine
here
,
and
triumph
euer
in
the
life
to
come
.
Vse
11
Further
,
whereas
all
aduersities
and
crosses
both
in
vs
and
in
ours
come
from
God
,
as
the
sole
inflicter
of
them
,
wee
are
hereby
also
taught
,
when
the
hand
of
God
is
vpon
vs
either
of
these
waies
,
to
haue
recourse
wholly
vnto
him
for
helpe
and
remedie
.
This
is
his
owne
commandement
:
Psalm.
50.15
.
Numb.
11.1
.
Ios.
7.7
.
1.
Sam.
7.6
.
2.
Sam.
24.10
.
Call
vpon
me
in
the
time
of
thy
trouble
,
and
I
will
beare
thee
,
and
thou
shalt
glorifie
mee
.
This
is
the
practise
of
the
Church
:
Moses
for
himselfe
and
the
Israelites
,
Ioshua
for
himselfe
and
the
people
:
Samuel
,
Dauid
,
Ezechias
,
Asa
,
Esras
,
Nehemiah
,
leremias
,
Daniel
,
2.
King
.
19.15
.
2.
Chro.
14.11
.
Esdr.
8.21
.
Nehem.
1.11
.
Dan.
9.3
.
Mark
.
1.4
.
Matth.
8
5.
Act.
9.40
.
Lament.
5.1
.
Matth.
26.39
.
Prou.
18.10
.
the
Leper
,
the
Centurion
,
Peter
,
the
whole
Church
,
and
Christ
himself
when
any
afflictions
befell
them
,
euermore
had
recourse
vnto
God
that
inflicted
them
.
This
is
grounded
vpon
reason
:
He
maketh
the
wound
and
bindeth
it
vp
,
he
smiteth
,
and
his
hands
make
whole
:
therefore
seeke
vnto
him
:
his
name
is
a
strong
tower
,
and
therefore
he
can
helpe
:
hee
respects
vs
as
the
father
his
sonne
,
as
the
mother
her
infant
,
and
therfore
when
the
righteous
runne
vnto
him
,
whose
mercie
and
power
meete
together
,
they
shall
be
sure
to
be
exalted
.
He
is
that
wise
Physition
which
knowes
our
diseases
,
which
hath
a
world
full
of
potions
,
if
he
please
to
vse
them
,
which
can
help
vs
without
them
,
if
it
seeme
good
vnto
him
,
which
is
as
readie
to
come
,
Seekers
vnto
witches
condemned
.
as
we
are
to
send
,
which
is
neuer
so
detained
by
others
,
but
that
he
can
attend
vs
,
nor
comes
to
vs
for
his
own
gaine
,
but
for
our
profit
:
and
therfore
in
all
our
afflictions
let
vs
seeke
vnto
him
.
Hence
is
condemned
that
vile
and
damnable
practise
of
many
,
who
for
the
curing
of
themselues
,
sauing
of
their
cattell
,
or
finding
of
that
which
is
lost
,
will
presently
forsake
God
,
&
haue
recourse
vnto
the
diuell
by
his
seruants
the
Witches
:
which
how
foolish
and
wicked
it
is
,
may
appeare
by
that
which
hath
been
said
alreadie
,
as
also
by
these
reasons
following
:
Reas.
1
First
,
because
it
is
directly
forbidden
by
the
Lord
:
Isai.
8.19
.
Aske
no
question
of
the
dead
,
but
turne
vnto
the
law
and
the
testimontes
.
Nor
doth
God
onely
forbid
it
,
but
also
seuerely
punish
it
:
Leuit.
20.6
.
Manifested
on
Theodotus
Euseb.
lib.
5.
cap.
14
and
on
Buddas
:
Socrat.
lib.
2.
cap.
17.2
If
any
turne
after
such
as
worke
with
Spirits
,
and
after
Southsayers
,
to
goe
a
whoring
after
them
,
then
will
I
set
my
face
against
that
person
,
and
cut
him
off
from
among
his
people
.
Secondly
,
man
hath
in
his
diuine
reason
found
it
abominable
,
and
censured
it
very
strictly
:
as
it
appeares
by
the
decrees
of
Constantius
,
Can.
26.
Quest.
5.
of
the
Extrauagants
,
and
the
most
commendable
and
worthy
lawes
of
this
Common-wealth
.
Thirdly
,
from
a
cause
simply
cuill
can
proceed
no
good
:
and
therfore
witchcraft
proceeding
from
the
diuell
(
as
it
may
it
may
appeare
in
that
it
will
endure
neither
light
nor
triall
)
must
needs
bee
wicked
,
and
by
consequence
those
also
wicked
which
labour
to
haue
it
exercised
,
in
as
much
as
the
inticer
and
setter
of
a
robberie
,
is
as
ill
and
as
punishable
as
he
that
commits
it
.
Fourthly
,
before
a
Witch
will
or
can
doe
any
thing
for
you
,
you
must
beleeue
and
make
confession
that
he
is
able
to
help
you
:
and
so
the
faith
which
ought
wholly
to
bee
placed
on
God
,
and
encrease
to
himward
,
must
be
placed
vpon
Satan
and
his
instruments
,
and
encrease
to
themward
.
Fiftly
,
as
wee
neuer
knew
the
godlie
hauing
due
recourse
vnto
God
,
to
returne
destitute
of
aide
and
comfort
;
so
did
wee
neuer
know
the
wicked
seeking
vnto
witches
,
to
returne
at
any
time
profited
.
Nero
caused
Tyridates
King
of
Armenia
to
send
into
the
East
for
men
to
instruct
him
in
Magick
.
Nero
and
Iulian
the
Apostata
were
verie
mightie
,
and
exceeding
rich
,
but
becomming
studious
that
way
,
fell
from
their
great
abundance
to
exceeding
want
.
Satan
was
most
beholding
to
these
of
all
other
,
and
therefore
if
hee
would
helpe
any
,
then
vndoubtedly
them
:
and
if
they
could
not
profit
themselues
,
then
much
lesse
others
that
should
seeke
vnto
them
.
If
we
finde
not
the
experience
of
this
in
some
things
,
yet
in
othersome
:
and
if
not
at
first
,
yet
certainly
afterwards
.
Sixtly
,
witcherie
is
a
meere
delusion
of
Satan
,
her
remedies
and
reuelations
are
both
obscure
and
vncertaine
,
deceiuing
others
,
and
her selfe
also
:
for
those
which
can
do
wonders
before
they
are
called
into
question
,
can
doe
iust
nothing
for
themselues
when
they
come
into
prison
,
and
to
be
arraigned
for
their
villanie
.
Lastly
,
the
diuels
are
enemies
to
mankinde
,
and
will
willingly
,
profit
none
,
neither
by
themselues
nor
their
instruments
:
secondly
,
where
they
would
,
they
cannot
,
if
God
doth
curse
:
thirdly
,
when
they
would
hurt
,
they
can
doe
nothing
,
except
God
doth
giue
leaue
:
and
therefore
before
Satan
can
touch
Iob
,
he
must
aske
leaue
,
and
after
he
had
obtained
it
,
cannot
goe
beyond
his
commission
:
yea
all
the
witches
and
diuels
in
hell
are
subiect
to
the
prayers
of
the
faithfull
:
for
though
Simon
Magus
flie
aloft
,
yet
he
falles
suddenly
at
the
prayers
of
Peter
.
Since
then
their
workes
tend
to
destruction
,
and
that
they
are
tied
as
the
beare
at
the
stake
that
cannot
exceede
his
chaine
,
except
hee
be
loosed
;
nor
hurt
,
but
when
hee
is
vnmuzzelled
,
yea
he
is
subiect
to
be
whipt
himselfe
at
the
pleasure
of
his
keeper
:
what
extreame
madnesse
is
it
for
people
to
giue
themselues
vnto
witchcraft
?
what
wonderfull
follie
to
seek
vnto
Belzebub
the
god
of
Acaron
,
whereas
there
is
an
Al-omnipotent
,
most
wise
,
most
gratious
,
and
mercifull
God
in
Israel
?
2.
King
.
1.3
.
Sure
I
know
no
reason
,
except
they
hold
themselues
better
acquainted
with
Satan
,
then
with
God
,
and
therefore
will
haue
recourse
soonest
vnto
him
.
But
howsoeuer
this
I
am
sure
,
that
because
they
receiue
not
the
loue
of
the
truth
,
therfore
God
sends
them
strong
delusions
.
1.
Cor.
5.5
.
But
it
may
be
obiected
:
Obiect
.
The
former
ages
had
their
Empusae
,
Lamiae
,
Marmolyciae
,
Satyri
,
Incubi
and
Succubi
(
as
Augustine
noteth
)
.
De
ciuit
.
Dei
.
lib.
8.
Eleazar
made
demonstrations
before
Vespasian
and
his
sonnes
Titus
and
Domitian
:
and
Salomon
himselfe
,
De
Antiquit.
lib.
8.
as
Iosephus
writeth
,
made
a
booke
of
Exorcismes
,
and
therfore
why
may
they
not
bee
vsed
at
this
time
?
That
which
was
lawfull
then
,
Solution
.
may
be
vnlawfull
now
,
in
regard
of
the
circumstance
of
time
:
then
was
the
Law
,
now
the
Gospell
;
then
were
diuinations
,
but
they
ceased
at
the
comming
of
Christ
;
then
were
many
things
suffered
in
much
darknesse
,
but
at
the
comming
of
the
light
they
were
quite
expeld
.
Much
lesse
reason
is
it
than
,
that
things
which
were
vnlawfully
vsed
in
times
past
,
should
be
continued
now
.
Touching
the
latter
part
of
the
obiection
,
take
the
answere
of
Peter
Martyr
:
I
dare
not
(
saith
he
)
denie
the
truth
of
the
storie
,
neither
will
I
affirme
it
to
be
true
:
only
I
think
that
it
pleased
God
to
grant
such
a
thing
to
the
Iewes
for
that
time
,
or
else
that
Salomon
writ
that
book
when
he
fell
from
the
worship
of
the
true
God
,
vnto
the
adoring
of
the
gods
of
the
Gentiles
:
for
that
there
were
such
Exorcismes
vsed
vnto
the
Apostles
time
,
it
appeares
by
the
historie
of
Sheua
:
Act.
19.13
.
but
that
such
abominations
should
be
detected
,
men
allured
to
hate
them
,
and
to
loue
the
truth
,
it
appeares
plainly
by
that
historie
recited
.
Therefore
howsoeuer
the
wicked
put
their
trust
in
witches
,
and
seeke
to
Soothsayers
,
Psalm.
20.
●
.
yet
let
the
righteous
trust
in
God
,
and
call
vpon
his
name
,
for
hee
is
the
sole
tower
of
defence
,
and
they
which
runne
vnto
him
shall
bee
sure
to
bee
exalted
.
Prou.
18.10
.
And
thus
much
for
the
vses
arising
from
this
doctrine
:
God
by
his
heauenly
prouidence
,
directeth
,
gouerneth
and
disposeth
all
things
.
I
proceede
vnto
an
vse
or
two
from
his
meanes
of
gouerning
,
and
secondly
from
this
,
that
he
is
the
inflicter
of
all
punishment
.
Uses
from
Gods
manner
of
gouerning
.
In
that
God
in
his
gouernment
of
the
world
doth
commonly
vse
meanes
himselfe
,
and
hath
also
ordained
that
we
should
vse
them
,
we
learne
that
in
al
humilitie
wee
obey
his
precept
,
&
with
all
diligence
follow
his
practise
.
Dauid
knew
hee
should
be
deliuered
from
his
enemies
,
and
setled
by
God
in
his
kingdome
,
yet
vseth
meanes
for
his
deliuerance
:
Paul
knew
he
should
come
safe
to
the
shore
,
The
reiecting
of
lawfull
meanes
,
is
a
tempting
of
God
.
yet
aduiseth
the
mariners
to
stand
to
their
tacklings
:
Ezechias
that
hee
should
be
restored
,
yet
vseth
a
plaister
of
figges
:
Deut.
6.16
.
Matth.
4.7
.
and
yet
it
is
strange
to
see
how
many
men
will
foolishly
omit
,
and
presumptuouslie
reiect
the
meanes
of
their
maintenance
,
and
daily
preseruation
which
they
are
commanded
to
vse
,
and
wherein
there
is
not
a
speciall
reuelation
of
Gods
will
&
purpose
:
not
remembring
that
hee
which
labours
not
for
his
family
is
worse
then
an
Infidell
,
and
denieth
the
saith
.
The
error
of
Alcibiades
teaching
the
contrarie
,
(
Euseb.
lib.
5.
ca.
3.
)
most
vile
and
wicked
.
But
men
doe
more
naturally
sauour
of
the
flesh
then
of
the
spirit
,
and
therefore
in
things
that
concerne
the
bodie
they
wil
be
very
prouident
,
and
in
this
case
they
least
offend
:
but
in
the
meanes
that
concerne
the
sauing
of
the
soule
,
they
are
too
too
remisse
,
if
not
wholly
negligent
.
Witnesse
the
lamentation
of
the
waies
to
Sion
,
their
negligent
hearing
of
Gods
word
in
the
Church
,
their
seldome
reading
and
meditating
of
it
at
home
,
their
not
calling
vpon
God
,
with
the
omitting
of
receiuing
the
holy
Communion
:
all
which
doe
testifie
that
they
are
either
worse
then
beasts
in
not
respecting
their
soules
,
or
that
they
are
fooles
in
relying
on
Gods
secret
will
and
purpose
,
and
in
meane
while
reiect
that
which
is
reuealed
vnto
them
.
These
men
must
know
that
these
things
being
meanes
ordained
by
God
,
to
beget
faith
,
to
worke
repentance
,
to
mortifie
sinne
,
to
liue
holily
,
without
which
wee
cannot
bee
saued
,
that
the
neglect
of
these
,
is
the
neglect
of
saluation
also
.
And
therfore
as
God
doth
predestinate
to
saluation
,
so
hee
doth
predestinate
withall
the
vsing
of
the
meanes
whereby
men
shall
be
saued
,
as
the
word
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
in
the
originall
,
plainly
teacheth
.
And
howsoeuer
we
dare
not
teach
that
the
omitting
of
these
things
is
the
cutting
vs
off
from
saluation
,
because
God
is
not
tied
vnto
outward
meanes
;
yet
we
truly
affirme
that
the
contempt
of
them
,
knowing
them
to
bee
meanes
of
saluation
ordained
by
God
,
doth
cut
men
off
that
they
cannnot
bee
saued
.
Now
if
it
be
an
omitting
of
the
meanes
to
haue
a
price
in
our
hands
to
buy
them
,
and
not
to
haue
the
hearts
to
disburse
it
,
whether
our
seeking
of
occasions
to
be
absent
from
the
word
&
blessed
Communion
,
whether
our
backwardnesse
to
come
when
wee
are
so
often
inuited
,
whether
our
small
regard
in
hearing
,
and
lesse
in
practising
,
be
an
omission
or
a
contempt
,
I
leaue
to
God
and
mens
consciences
to
determine
:
only
this
I
am
sure
,
it
is
too
nice
a
distinction
to
stand
vpon
in
matters
of
saluation
:
the
failing
in
the
one
,
is
a
signe
of
falling
into
the
other
;
and
in
thee
that
art
not
able
to
answere
an
idle
thought
,
it
will
bee
Christian
wisedome
to
preuent
so
vile
a
deede
.
But
let
these
men
remember
,
that
since
the
Law
leades
vs
to
Christ
,
The
Gospell
is
the
power
of
God
to
saluation
.
and
the
Gospell
begets
faith
and
repentance
,
comforts
vs
in
aduersitie
,
humbles
vs
in
prosperitie
,
declares
Gods
loue
vnto
vs
,
shewes
how
wee
should
loue
him
,
reueales
his
power
,
our
weaknesse
,
his
wisedome
,
our
folly
,
his
grace
,
our
naturall
miserie
,
enlightens
our
dark
vnderstandings
,
informes
our
iudgements
,
confirmes
our
faith
,
reformes
our
lines
;
that
therefore
these
blessed
meanes
with
others
ordained
in
them
,
are
sole
declarers
of
the
way
to
happinesse
,
excite
vs
to
walke
in
it
,
who
otherwise
would
not
enter
it
,
and
being
entred
,
doe
keepe
vs
in
the
same
.
And
therefore
as
the
man
that
desireth
to
be
at
a
citie
,
shall
neuer
come
at
it
,
if
he
reiecte
the
waies
leading
to
the
same
:
so
many
fooles
wishing
after
many
daies
spent
in
the
lusts
of
their
flesh
,
to
bee
at
new
Ierusalem
,
and
yet
all
their
life
time
reiected
the
waies
that
God
appointed
for
the
leading
vnto
it
,
will
rather
despaire
in
what
they
desire
,
then
haue
any
assurance
of
their
comming
thither
.
Therefore
howsoeuer
the
wicked
and
foolish
desire
to
die
the
death
of
the
righteous
,
and
at
last
to
be
partakers
of
their
blessednesse
,
and
yet
reiect
the
meanes
whereby
they
should
attaine
it
,
(
like
men
that
desire
their
health
,
and
yet
are
neuer
well
but
when
they
fall
into
surfets
)
yet
let
the
righteous
haue
these
blessed
meanes
euermore
in
high
estimation
,
let
them
be
sweeter
to
them
then
the
honey
and
honey
combe
,
for
by
them
Gods
seruants
are
taught
,
and
in
keeping
them
there
is
great
reward
.
Vse
2
Secondly
,
whereas
God
is
not
so
tied
to
meanes
,
but
that
he
sometimes
worketh
without
them
,
and
sometimes
against
them
,
we
learne
euen
them
to
trust
in
the
Lord
,
when
miseries
doe
most
beset
vs
,
and
when
no
apparent
meanes
of
deliuerie
can
appeare
vnto
vs
.
God
will
diuide
Iordan
,
and
make
the
sea
to
stand
on
heapes
,
that
his
children
may
passe
and
be
deliuered
;
God
can
strike
the
stonie
rocke
,
cause
the
heauens
to
raine
Manna
,
make
the
walles
of
Iericho
to
fall
at
the
sound
of
a
trumpet
,
put
a
hooke
in
the
nostrels
of
Zenacherib
,
make
a
little
oyle
and
meale
a
long
time
to
nourish
his
children
:
hee
can
feed
them
by
the
fowles
of
the
heauen
,
he
can
cause
the
irons
to
fall
off
,
and
the
gates
of
the
prison
to
open
of
their
own
accord
,
hee
can
muster
an
armie
of
his
meanest
creatures
able
to
subdue
the
mightest
Princes
:
therefore
,
since
this
mightie
and
fearefull
God
is
one
and
the
same
,
whose
mercie
is
not
diminished
nor
his
arme
of
power
shortned
,
there
is
good
cause
why
we
should
alwaies
hope
in
him
,
and
then
especiallie
when
we
are
most
destitute
of
apparent
helpe
and
comfort
.
Luke
15.
The
father
wil
neuer
declare
his
loue
so
euidently
to
his
sonne
,
as
when
others
doe
oppose
themselues
most
stronglie
against
him
:
and
shall
not
God
both
in
power
and
mercie
infinite
,
at
such
times
especiallie
regard
his
children
?
Bern.
in
Cant.
Nihil
omnipotentiam
deiclariorem
reddit
,
quàm
quod
omnipotentes
facit
omnes
,
qui
in
se
sperant
.
Nothing
more
declares
the
omnipotencie
of
God
,
then
Gods
making
those
to
be
conquerers
in
all
things
that
put
their
trust
in
him
.
And
therefore
saith
Dauid
,
They
trusted
in
thee
,
Psalm.
18.
and
were
not
confounded
:
No
meruaile
,
O
Lord
,
for
thou
art
the
rocke
,
the
shield
,
the
fortresse
,
the
horne
,
the
refuge
,
the
strength
of
thy
people
,
how
then
can
they
fall
?
1.
Iohn
3.
thou
art
iust
in
thy
promises
,
how
then
can
they
bee
destitute
of
aide
,
when
thou
hast
promised
,
that
if
they
aske
,
thou
wilt
minister
it
vnto
them
?
thou
hast
elected
them
of
thy
grace
,
Luke
11.
and
redeemed
them
of
thy
rich
mercie
,
how
then
since
thou
hast
giuen
the
greatest
&
the
dearest
,
shouldest
thou
denie
the
lesse
or
that
which
is
of
smaller
value
?
Tria
considero
in
quibus
spes
mea
tota
consistit
:
charitatem
adoptionis
,
veritatem
promissionis
potestatem
redditionis
:
I
consider
three
things
(
saith
Bernard
)
wheron
my
whole
hope
is
staid
in
the
greatest
troubles
:
Jn
Cant.
Gods
loue
in
adopting
,
his
truth
in
promising
,
and
his
power
in
deliuering
:
what
then
if
the
tempest
grow
strong
,
Psalm.
46.2.3
.
and
the
waues
of
this
troublesome
sea
rise
on
high
?
what
if
sands
and
rocks
inuiron
thee
,
that
thou
art
likelie
to
bee
eaten
vp
of
the
one
,
or
broken
on
the
other
?
what
if
the
tacklings
breake
,
and
the
mast
blow
ouer
?
yet
trust
in
the
Lord
,
this
threefold
cord
fastned
on
Christ
makes
a
strong
cable
,
and
a
firme
anchor
,
whereon
whosoeuer
relieth
,
shall
neuer
perish
in
the
greatest
tempest
,
though
both
the
wind
and
the
tide
bee
against
them
.
For
if
Gods
Prouidence
extends
to
his
meanest
creatures
,
then
much
more
to
his
children
,
as
Christ
himselfe
teacheth
:
and
if
at
all
times
,
Matth.
6.
sure
then
especially
when
the
greatest
troubles
&
dangers
beset
them
.
Wherefore
we
conclude
,
that
since
the
Lord
of
hosts
is
with
vs
,
Psal.
46.1.4.7
.
As
Shiloah
that
comforted
Hierusalem
.
and
the
God
of
Iacob
our
refuge
,
therefore
there
is
a
riuer
whose
streame
shall
euer
make
glad
the
citie
of
God
:
therefore
if
we
make
him
our
hope
and
strength
,
he
will
be
a
help
readie
to
be
found
in
the
greatest
troubles
.
Lastly
,
Jn
that
God
is
Inflicter
of
all
punishment
.
since
it
is
a
priuiledge
belonging
to
God
alone
to
bee
the
inflicter
of
all
punishment
,
we
are
taught
in
all
Christian
wisdome
to
repent
vs
of
our
sinnes
,
to
take
hold
on
Christ
,
to
clense
our selues
from
all
filthines
of
the
flesh
,
and
of
the
spirit
,
and
to
grow
vp
vnto
holinesse
in
the
feare
of
the
Lord
,
that
so
he
may
be
induced
not
to
enter
into
iudgement
with
vs
.
For
surely
though
the
world
makes
but
a
iest
at
sinne
,
and
a
toy
to
commit
iniquitie
,
though
they
play
with
it
,
as
the
fish
with
the
bait
in
her
mouth
,
not
regarding
the
hooke
till
she
see
it
hath
caught
her
,
yet
at
last
they
shall
find
that
it
is
a
fearefull
thing
to
fall
into
the
hands
of
the
liuing
God
,
Hebr.
10.
and
that
when
his
register
of
what
is
done
amisse
,
shall
bee
opened
before
them
,
they
shall
not
be
able
to
abide
it
.
As
is
the
meanes
the
theefe
can
vse
for
his
deliuerie
,
and
the
disposition
of
the
Iudge
,
before
whom
hee
is
to
bee
arraigned
,
so
is
hee
raised
vp
to
hope
,
or
driuen
downe
to
despaire
.
Now
all
haue
sinned
:
if
wee
vse
the
meanes
Christ
Iesus
,
the
sole
Redeemer
of
the
world
,
by
a
liuely
faith
exercised
in
the
workes
of
righteousnesse
,
wee
shall
be
freed
from
the
censure
of
condemnation
:
but
if
thou
shalt
reiect
Christ
and
vnrepentantly
delight
in
the
workes
of
darknesse
,
behold
the
nature
of
the
Iudge
,
and
from
thence
the
fearefulnesse
of
his
iudgement
,
and
so
auoide
(
I
beseech
thee
)
the
sinnes
that
will
cause
it
.
First
therefore
we
consider
that
God
is
infinit
in
mercie
here
,
and
therefore
will
very
seuerely
punish
in
the
life
to
come
.
The
meanes
of
present
maintenance
,
addes
to
the
grieuousnes
of
the
theft
:
and
the
clemencie
of
the
Prince
,
makes
the
rebellion
more
punishable
:
how
then
shal
the
wicked
appeare
before
the
Lord
,
when
the
heauens
and
the
earth
,
with
all
things
therin
contained
,
shall
declare
both
his
worthinesse
and
bountie
,
when
his
Ministers
shal
obiect
their
infinite
sermons
,
their
preaching
of
the
Gospel
,
their
daily
exhortations
:
when
his
Angels
obiect
their
attendance
,
seruice
,
&
ministerie
:
when
as
Christ
himselfe
shal
obiect
his
poore
estate
,
the
obseruations
of
the
wicked
,
the
contradictions
of
his
enemies
,
the
reproches
of
the
scornful
,
the
scarres
in
his
bodie
,
the
speare
in
his
side
,
the
nailes
in
his
feete
,
the
bowing
of
his
head
,
the
spreading
of
his
armes
,
the
shedding
of
his
blood
,
and
all
for
to
cleanse
thee
,
how
strict
will
God
bee
in
punishing
?
when
thou
wouldest
not
be
clensed
?
Secundum
magnitudinem
misericordiae
in
praesenti
,
erit
magnitudo
furoris
in
futuro
:
As
God
is
most
abundant
in
mercie
now
,
so
he
will
be
most
furious
in
punishing
them
.
And
therfore
,
saith
Gregorie
,
Greg.
in
Moral
.
how
shall
he
endure
his
displeasure
there
,
that
contemned
his
rich
mercy
heere
?
The
second
consideration
is
of
the
iustice
of
God
:
If
hee
spared
not
Adam
for
eating
the
forbidden
fruit
,
Genes.
3.
if
not
the
whole
world
,
because
they
rebelled
against
him
,
Genes.
7.
if
not
the
Angels
that
sinned
,
2.
Pet.
2.4
.
but
committed
them
to
chaines
of
perpetuall
darknesse
,
yea
if
hee
punished
his
righteous
Sonne
for
the
sinnes
of
the
elect
,
Eph.
2.13
.
Esay
53.8
.
rather
then
sinnes
should
go
vnpunished
,
how
hopest
thou
to
escape
,
which
art
by
nature
the
child
of
wrath
,
Ephes.
2.3
.
which
art
but
one
,
which
maiest
not
be
compared
to
the
Angels
,
which
art
a
wicked
seruant
?
what
shall
become
of
the
vnprofitable
shrubbe
of
the
desert
,
when
that
goodly
Cedar
of
Paradise
shall
be
stricken
?
Hieron
.
Dan.
7.
Malach.
3.
Isai
.
30.
Ose
.
11.
Amos.
4.
Apocal.
6.
Neither
shall
God
appeare
to
the
vnrepentant
in
the
strictnesse
of
his
iustice
only
,
but
also
in
the
zeale
and
furie
of
the
same
:
so
that
then
they
shal
crie
:
Hide
vs
from
him
that
sitteth
on
the
throne
,
and
from
the
furie
of
the
Lambe
:
Tunc
nec
diuitiae
diuitibus
prosunt
,
He
that
by
nature
is
a
lambe
,
is
enforced
by
sinne
to
shew
himself
a
Lion
.
nec
paerentes
parentibus
intercedunt
,
nec
Angeli
pro
hominibus
verbum
faciunt
,
quia
natura
iudicij
non
recipit
misericordiam
:
At
that
time
(
saith
Chrysostome
)
riches
shal
not
profit
them
,
one
man
shal
not
make
intercession
for
another
,
the
Angels
shall
not
pleade
for
them
,
Ezech.
7.19
.
because
the
nature
of
the
iudgement
admits
not
of
mercie
.
Mallent
omne
tormentum
sustinere
,
quàm
faciem
Iudicis
irati
videre
:
They
had
rather
(
saith
Augustine
)
suffer
any
punishment
,
Prou.
11.23
.
then
behold
the
angrie
countenance
of
that
fearefull
Iudge
,
whom
by
their
sins
they
displeased
.
The
third
consideration
is
,
that
he
to
whom
it
belongeth
to
punish
sinne
,
is
an
Al
seeing
God
.
Many
breake
the
lawes
of
the
Prince
,
vpon
hope
of
concealing
their
offence
,
but
the
sinnes
we
commit
against
the
Prince
of
Princes
cannot
be
hidden
:
hee
knowes
the
secrets
of
the
heart
,
Iob
11.11
.
1.
King
.
16.19
.
Psalm.
139.3
.
Ierem.
16.17
.
searcheth
the
reines
,
and
vnderstandeth
the
thoughts
long
before
:
Thou
compassest
my
pathes
(
saith
Dauid
)
and
my
lying
downe
,
and
art
acoustomed
to
all
my
waies
:
Whereupon
saith
the
Glosse
:
God
doth
so
consider
the
waies
,
and
compasse
the
paths
of
euery
one
,
that
euery
idle
word
and
vaine
thought
shall
be
iudged
.
Lord
,
how
shall
the
wicked
be
able
to
appeare
before
thee
,
when
not
one
,
but
all
their
sins
shal
be
mustered
in
thy
presence
?
how
shall
they
be
able
to
vndergoe
thy
censure
for
all
,
in
number
like
the
sands
of
the
sea
,
when
they
cannot
make
answere
for
one
,
and
that
of
the
smallest
?
Ierem.
29.23
.
Malach.
3.5
.
But
what
men
haue
committed
,
that
cannot
be
concealed
:
for
God
is
both
the
Iudge
and
the
witnesse
:
Boetius
.
Indicta
est
probationis
necessitas
,
cum
agamus
coram
oculis
Iudicis
cunctae
cernentis
:
In
the
diuine
law
,
the
necessitie
of
proouing
is
forbidden
,
because
wee
doe
all
things
in
the
sight
of
the
Iudge
that
shall
trie
vs
:
Sicut
capillus
non
perit
de
capite
,
ita
nec
momentum
de
tempore
:
As
the
haire
perisheth
not
from
the
head
,
but
God
takes
note
of
it
,
so
no
time
passeth
(
saith
Bernard
)
but
God
keepes
account
of
it
.
Therefore
seeing
our
sinnes
are
so
infinit
,
and
that
they
are
al
knowne
vnto
God
who
shal
iudge
them
,
it
behooueth
men
to
feare
the
committing
of
moe
,
because
the
account
they
are
to
make
,
is
so
large
alreadie
.
The
last
consideration
is
,
that
this
Punisher
of
finne
is
Almightie
.
Isai.
14.27
.
Isai.
51.15
.
Matth.
10.18
.
Iames
4.12
.
Isai.
47.11
.
He
is
a
God
of
armies
,
the
Lord
of
hosts
is
his
name
:
when
he
will
saue
,
none
can
destroy
,
and
when
hee
will
destroy
,
none
can
deliuer
:
Chrysost.
Nee
resistendi
virtus
,
nec
fugiendifacultas
:
we
haue
neither
power
to
resist
,
nor
meanes
to
flie
away
:
Hee
which
caused
the
mountaines
to
shake
at
his
Maiestie
in
giuing
the
law
,
he
shal
cause
the
proudest
sinner
to
feare
and
tremble
when
hee
shall
denounce
his
sentence
of
iudgement
vpon
the
violaters
thereof
.
Qui
ceciderun
ad
vnam
vocem
Christi
monituri
,
quid
facient
sub
voce
indicaturi
August
,
in
Ioh
18.6
.
If
the
souldiers
fell
downe
at
the
voice
of
Christ
in
the
forme
of
a
seruant
admonishing
them
,
how
shall
the
stoutest
gallant
bee
strooke
to
the
ground
,
at
the
voice
of
the
Lord
of
life
in
his
glory
and
Maiesty
iudging
them
?
Therefore
,
howsoeuer
the
world
,
the
flesh
,
and
the
diuell
doe
deceiue
men
,
howsoeuer
they
iudge
the
seruing
of
God
lost
labour
,
and
that
they
had
rather
liue
and
die
in
their
sinnes
,
then
remember
their
Creator
in
the
daies
of
their
youth
,
yet
let
them
at
last
returne
to
the
truth
againe
:
the
nature
of
their
sin
is
a
beastlike
rebellion
:
the
punishment
,
eternall
destruction
:
the
punisher
,
Almightie
,
thou
canst
not
escape
him
:
Maiesticall
,
thou
canst
not
abide
him
:
Al-seeing
,
thou
canst
not
hide
thy selfe
,
nor
thy
sinnes
from
him
:
Iust
,
for
he
punished
his
righteous
Sonne
,
and
therefore
will
not
spare
his
vile
seruant
:
Rich
in
mercie
now
,
and
therefore
will
abound
in
wrath
and
furie
in
the
life
to
come
:
therefore
when
thou
art
entised
to
continue
in
thy
sinnes
,
and
to
deferre
thy
conuersion
to
God
:
say
vnto
thy
soule
,
Genes.
16.
as
the
Angell
to
wandring
Hagar
:
O
my
soule
,
from
whom
hast
thou
fled
?
from
the
Lord
of
life
a
gratious
God
,
and
mercifull
father
to
all
those
that
obey
him
:
and
what
art
thou
doing
?
defiling
thy selfe
with
sinne
and
iniquitie
,
and
enfolding
thy selfe
in
infinite
miseries
:
And
whither
art
thou
going
?
to
be
punished
by
an
Almightie
,
most
iust
,
and
Al-seeing
God
;
now
most
mercifull
,
but
when
he
shall
enter
into
iudgement
,
exceeding
furious
:
now
gentle
,
then
angrie
:
now
long
suffering
,
then
auenging
:
therefore
O
my
soule
,
what
canst
thou
answere
when
hee
demands
an
account
,
what
wilt
thou
doe
when
hee
shall
enter
into
iudgement
with
thee
?
peccata
latere
,
erit
impossibile
:
peccatorem
apparere
,
intollerabile
:
That
thy
sins
should
be
hid
,
it
is
impossible
:
that
a
sinner
should
appeare
,
it
is
intollerable
.
Backe
then
againe
,
O
my
soule
,
goe
to
the
Lord
thy
God
right
humblie
,
confesse
thy
sins
,
and
acknowledge
thine
iniquities
:
say
vnto
him
,
Father
,
I
haue
sinned
against
heauen
and
earth
,
and
am
not
worthie
to
bee
called
thy
seruant
:
but
O
Lord
rich
in
grace
,
infinite
in
mercie
,
true
in
thy
promises
,
for
thy
deere
Sonnes
sake
put
away
my
sinnes
:
instruct
mee
,
that
I
may
strike
my
hand
vpon
my
thigh
,
and
vnfainedly
repent
for
them
:
Shew
me
thy
saluation
,
that
they
swallow
mee
not
vp
:
worke
in
mee
by
thy
holy
Spirit
and
word
,
a
true
faith
in
Christ
Iesus
my
gratious
Redeemer
;
and
being
thy
redeemed
,
O
my
sweet
Sauiour
stay
mee
with
thy
Spirit
,
that
I
fall
not
from
thee
:
vphold
me
with
thy
grace
,
that
I
be
no
more
the
seruant
of
sin
:
yea
,
create
in
mee
a
new
heart
,
and
a
new
spirit
,
that
as
I
haue
been
a
weapon
of
vnrighteousnesse
euer
heretofore
,
so
I
may
be
a
member
of
righteousnesse
alwaies
hereafter
,
that
as
thou
hast
been
infinit
in
mercie
to
mee
I
may
encrease
in
obedience
to
thee
:
then
shall
I
no
longer
feare
the
terror
of
the
great
Iudge
,
but
to
the
ioy
of
my
heart
,
say
,
my
Redeemer
liueth
:
then
shall
I
desire
no
longer
the
deferring
of
thy
comming
,
as
the
wicked
seruant
,
but
as
a
good
child
,
desiring
alwaies
to
see
the
face
of
his
father
;
and
as
one
in
pure
loue
espoused
,
wishing
no
thing
so
much
,
as
to
bee
with
her
beloued
,
euen
so
will
I
for
my selfe
and
all
that
loue
thy
comming
,
crie
,
Come
Lord
Iesus
,
come
quickly
:
euen
so
,
(
for
thee
and
vs
al
,
)
Amen
,
Amen
.