THE
estate
of
Mans
life
,
chiefely
of
the
Christians
,
holdeth
comparison
thorowout
with
the
Seafaring
condition
:
So
the
writer
to
the
Hebrewes
insinuateth
our
Fayth
,
The
Ancre
of
the
Soule
.
The
World
is
this
ebbing
and
flowing
Sea
,
in
the
successiue
surges
thereof
very
much
vnquiet
:
Mankind
,
while
we
heere
liue
,
are
the
Saylers
on
this
Sea
,
by
sirtes
,
by
sandes
,
by
diuers
dreadfull
dangers
.
The
Key-side
or
Shore
,
from
whence
we
launch
into
the
Maine
,
is
our
Birth
into
this
world
.
The
Port
and
Landing
place
to
which
we
driue
,
is
the
Land
of
the
liuing
,
the
life
that
is
to
come
.
The
whole
Time
spent
from
our
Birth
.
to
our
Death
,
is
our
Seafaring
season
.
Our
Shipmaister
,
is
our
Sauiour
;
who
by
his
Word
and
Spirit
,
saueth
the
Church
,
which
is
his
Shippe
,
from
perill
of
drowning
,
leading
it
safely
to
the
Hauen
of
happinesse
.
Now
,
heere
the
Apostle
would
haue
vs
edific
our selues
is
this
holy
Fayth
,
and
to
build
vpon
this
,
as
on
a
sure
foundation
;
that
howsoeuer
wee
finde
our selues
throwne
(
as
it
were
)
into
the
midst
of
this
Sea
,
and
that
all
the
contrary
Waues
and
Windes
bende
and
bande
themselues
against
vs
;
corporally
by
crosses
,
spiritually
by
our
sinnes
,
by
the
feind
,
and
the
flesh
,
inflicted
vpon
vs
,
that
we
cannot
miscarrie
:
But
that
we
shall
arriue
happily
at
the
Hauen
of
Heauen
,
aswell
in
respect
of
the
Decree
of
God
eternall
,
inuariable
:
as
in
regard
of
Christ
,
the
Maister
of
the
cordage
and
tackle
;
whom
Windes
and
Waues
are
forced
to
obey
,
as
the
Seruant
his
Maister
.
The
summe
and
issue
of
these
words
,
is
this
:
That
the
state
of
our
saluation
is
sure
,
as
seated
vpon
the
decree
of
God
,
a
foundation
which
is
sure
:
For
our
securitie
,
a
double
Seale
is
sette
:
1.
One
in
respect
of
God
,
with
this
Image
&
superscription
vpon
it
:
The
Lord
knoweth
who
are
his
.
2.
The
other
touching
our selues
,
with
this
writing
in
the
Ring
&
Circle
of
it
:
Leteuery
one
that
calleth
vpon
the
name
of
Christ
,
depart
,
&c.
The
Foundation
of
the
Lord
remaineth
sure
.
This
Metophor
,
set
vpon
the
Forehead
of
the
Text
,
is
to
haue
application
vnto
the
eternall
counsaile
of
God
touching
our
election
,
not
by
any
opposite
machination
lyable
to
frustration
.
For
it
is
of
the
nature
of
the
foundation
of
an
House
,
whose
vppermost
structure
,
and
composition
may
be
shaken
;
but
the
foundation
standeth
sure
.
Foundations
of
ordinary
sort
and
condition
layde
by
Mens
hands
,
remaine
sure
a
long
season
:
Most
sure
therefore
must
that
Foundation
bee
,
whose
builder
and
maker
is
God
.
Now
such
is
the
foundation
of
our
Election
,
it
is
vpon
the
holy
Hilles
,
vpon
the
Hill
of
Sion
,
(
which
is
Gods
hill
,
)
which
cannot
be
remooued
,
but
standeth
fast
for
euer
.
Wee
are
built
vpon
the
Foundation
of
the
Prophets
&
Apostles
,
Jesus
Christ
himselfe
being
the
chiefe
Corner-stone
,
Jn
whom
all
the
building
coupled
together
,
groweth
vnto
an
holy
Temple
vnto
the
Lord
.
The
Schoole
of
Rome
would
teach
vs
otherwise
;
Namely
,
That
God
his
predestination
is
chaungeable
;
and
that
hee
that
is
predestinated
,
is
contingently
,
or
casually
predestinated
;
that
is
,
by
hap-hazard
,
or
chaunce-medly
,
as
we
may
so
say
.
A
Proposition
naturally
begetting
very
strange
conclusions
,
as
,
That
hee
that
is
ordained
vnto
life
,
may
be
damned
:
And
that
hee
that
is
determined
to
Damnation
,
may
be
saued
.
Which
is
nothing
else
,
but
of
a
sure
,
to
make
an
vnsure
Foundation
,
&
to
turne
it
vpside
downe
.
But
wee
haue
not
so
learned
Christ
,
but
beleeue
as
hee
hath
taught
vs
by
the
mouth
of
his
Prophets
euer
since
the
World
beganne
,
that
hee
whose
name
is
once
noted
in
Gods
Booke
,
and
set
downe
in
the
writinges
of
the
house
of
Jsrael
,
is
written
downe
,
neuer
to
be
wiped
out
,
and
is
seated
vpon
an
euer
enduring
Foundation
.
This
is
the
reason
of
this
illation
of
our
Sauiour
:
If
it
were
possible
the
very
Elect
should
bee
deceiued
.
This
If
,
excluding
all
meanes
of
possibilitie
of
preiudicing
the
setled
estate
of
the
Elect.
But
the
cause
of
this
impossible
matter
of
the
seducement
of
the
Elect
,
Totally
and
Finally
layeth
,
in
the
course
that
God
hath
taken
for
them
,
of
their
continuance
in
the
faith
;
for
which
cause
else
where
hee
saieth
,
That
a
Kingdome
is
prepared
for
vs
,
from
the
beginning
of
the
World
:
that
wee
might
ascertaine
our selues
,
that
when
the
time
commeth
,
wee
shall
be
absolute
owners
and
possessors
of
that
Kingdome
.
Hence
is
it
,
that
hee
would
haue
vs
shake
off
the
feare
,
that
misfashioned
Fancie
feedeth
on
:
Feare
not
little
Flocke
,
for
it
is
your
Fathers
pleasure
to
giue
you
the
Kingdome
.
Wherefore
it
is
,
that
we
heare
of
this
ioy
and
gladnesse
,
that
the
boanes
which
our
sinnes
haue
broken
,
may
reioyce
:
Reioyce
,
because
your
Names
are
written
in
heauen
.
Wherefore
doth
he
tell
vs
,
that
our
Names
are
written
downe
by
the
Finger
of
Gods
hand
,
in
Magna
Charta
,
in
the
great
Doomesday
booke
of
heauen
?
truely
to
make
vs
throughly
perswaded
,
that
wee
shall
one
day
come
to
Heauen
.
But
this
,
a
luculent
instance
for
the
nonce
,
this
solemne
and
serious
asseueration
of
our
Sauiour
;
All
that
the
Father
giueth
mee
,
(
that
is
,
by
decree
of
Predestination
in
his
minde
)
shall
come
to
mee
;
(
that
is
,
by
the
steppes
and
feete
of
Fayth
,
)
and
him
that
commeth
to
me
,
I
cast
not
away
.
They
come
to
Christ
,
who
are
giuen
by
Predestination
by
the
Father
vnto
Christ
;
which
is
the
cause
they
cannot
become
castawayes
.
Also
,
of
his
Sheepe
,
(
that
is
to
meane
of
his
Elect
)
our
Lord
Iesus
speaketh
thus
.
I
giue
vnto
them
eternall
life
,
&
they
shall
neuer
perish
,
neither
shall
any
plucke
them
out
of
mine
handes
.
The
reason
thereof
followeth
:
My
Father
which
gaue
them
mee
,
is
greater
then
all
:
But
he
gaue
them
by
predestinating
them
.
For
then
are
all
the
Elect
giuen
vnto
Christ
to
be
gouerned
and
preserued
,
when
God
hath
chosen
vs
in
Christ
as
in
the
head
,
to
whom
it
necessarily
belongeth
to
saue
the
ioyntes
of
his
body
.
Sutable
hereto
is
this
his
other
saying
;
Those
that
thou
gauest
me
,
haue
I
kept
,
and
none
of
them
is
lost
,
but
the
child
of
perdition
.
Where
hee
teacheth
,
that
the
Elect
were
truely
giuen
him
of
his
Father
;
so
that
none
of
the
Apostles
,
except
Iudas
,
was
lost
,
because
he
was
so
preordinated
to
be
lost
.
Whosoeuer
therefore
are
truely
giuen
to
Christ
by
the
Father
,
they
are
in
such
safe
protection
vnder
Christ
,
as
they
cannot
perish
;
because
they
are
Elected
;
that
is
,
I
speake
not
of
you
all
:
J
know
whom
J
haue
chosen
:
but
it
is
that
the
Scripture
might
be
fulfilled
;
Hee
that
eateth
bread
with
me
,
hath
lift
vp
his
heele
against
mee
:
Hee
giueth
the
cause
to
Gods
eternall
Election
,
that
none
of
the
Apostles
was
to
admit
such
a
prodigious
sinne
of
prodition
;
but
onely
Iudas
,
as
proposed
to
perdition
.
Thus
hauing
heard
Christ
him selfe
speaking
for
vs
,
what
need
wee
more
witnesses
?
Called
,
Iustified
,
Glorified
.
And
hee
is
in
his
expostulatorie
Scrutinie
,
&
Inquirie
,
after
him
that
dare
stand
out
aduersarie
to
this
his
positiue
Diuinitie
;
Who
shall
lay
any
thing
to
the
charge
of
Gods
Elect
:
It
is
God
that
Iustifieth
,
who
shall
condemne
?
As
if
he
should
haue
disputed
it
thus
:
They
are
Elected
;
therefore
can
they
not
be
Condemned
.
Yea
he
prouoketh
the
proudest
Enimie
to
the
field
for
the
triall
of
this
trueth
,
as
Affliction
,
Tribulation
,
and
all
the
vnited
forces
of
Temptations
;
telling
vs
,
how
these
when
they
haue
done
their
worst
,
can
neuer
be
of
power
to
raise
our
Foundation
,
and
to
sunder
vs
from
Christ
.
Lastly
,
he
would
haue
vs
beleeue
this
,
as
a
sure
word
of
prophecie
,
that
neither
Angels
,
Dominations
,
or
Powers
,
future
,
nor
present
thinges
;
altitudes
or
deapthes
,
nor
any
thing
else
,
from
the
Center
to
the
Circumference
,
can
vndoe
this
Foundation
of
our
eternall
and
infallible
Election
.
Destroy
this
Foundation
,
and
all
these
rowes
of
spirituall
Stones
layde
herevpon
,
must
needs
come
tumbling
downe
.
As
this
saying
of
Saint
Paul
,
Being
iustified
by
Fayth
,
wee
haue
Peace
towards
God
:
Which
peace
of
conscience
towards
God
,
we
can
not
haue
,
so
long
as
we
hoouer
(
as
the
Rauen
,
)
betweene
Heauen
and
Earth
,
and
are
in
perplexitie
about
our
Election
.
As
this
other
his
ghostly
Aphorisme
,
Fayth
maketh
not
ashamed
,
because
the
loue
of
God
is
shed
abroad
in
our
heartes
by
the
holy
Ghost
,
which
is
giuen
vs
;
If
fully
,
and
finally
,
this
loue
may
be
lost
of
vs
,
whereby
we
are
couered
with
shame
and
confusion
as
it
were
with
a
Cloake
.
As
this
his
other
peece
of
Lecture
:
The
spirit
of
God
witnesseth
with
our
spirit
,
that
we
are
the
children
of
God
:
So
be
it
that
wee
yeeld
that
the
Spirit
may
be
quite
extinguished
in
vs
.
It
is
Saint
Iohns
assertion
,
They
went
from
vs
,
but
they
were
not
of
vs
:
for
if
they
had
been
of
vs
,
they
should
haue
continued
with
vs
:
For
it
is
flatte
which
Saint
Paul
sayth
,
The
giftes
and
calling
of
God
are
without
repentance
;
And
now
we
will
deale
with
them
by
dinte
,
and
force
of
reason
;
and
thus
dispute
for
the
soliditie
of
this
our
Foundation
.
1.
First
,
a
posteriorj
,
Gods
purpose
to
saue
the
Elect
in
this
world
,
is
absolutly
constant
:
Therefore
he
so
Calleth
,
Iustifieth
,
Regenerateth
them
,
so
qualifieth
them
with
the
Induments
and
Ornaments
of
his
spirit
,
so
gouerneth
them
,
and
giueth
them
the
guift
of
perseuerance
,
as
he
neuer
repenteth
himselfe
of
these
collated
benefites
,
inasmuch
as
repentance
cannot
fall
vpon
him
,
as
Scripture
before
taught
vs
.
God
followeth
his
chosen
with
an
indiuiduall
,
vnwearisome
,
and
eternall
loue
;
So
sayeth
God
in
Jeremie
:
J
haue
loued
thee
with
an
euerlasting
loue
.
So
sayeth
Christ
in
John
:
For
as
much
as
he
loued
his
owne
which
were
in
the
world
,
vnto
the
end
he
loued
them
.
2.
A
priorj
,
we
pleade
thus
;
Election
is
only
in
God
,
and
not
in
man
,
in
as
much
as
Election
was
before
the
Creation
,
and
so
before
man
:
Wee
were
chosen
(
saieth
the
Apostle
)
before
the
worlds
foundation
.
Againe
,
if
Eection
be
a
part
of
diuine
Prouidence
,
and
Prouidence
is
Gods
:
the
Sequence
is
naturall
,
that
Election
must
be
in
God
,
and
no
part
thereof
may
cleaue
to
mans
thumbes
.
And
hence
also
the
deduction
is
as
needfull
,
that
it
is
eternall
and
immutable
,
as
consisting
in
God
onely
;
in
whom
all
thinges
are
according
to
his
nature
,
without
variablenesse
or
shaddow
of
change
.
Stood
the
Foundation
of
our
Election
vpon
no
surer
ground
then
Man
,
it
would
soone
be
turned
vp
:
For
Euripus
changeth
not
oftner
then
Man
.
And
what
may
Man
doe
simply
by
himselfe
towards
his
owne
saluation
?
He
that
is
a
reprobate
,
can
lay
to
himselfe
a
sure
Foundation
wherevpon
he
may
build
his
owne
damnation
;
in
asmuch
as
not
beeing
sufficiently
supported
by
the
hand
of
God
,
(
God
not
beeing
bounde
vnto
him
thereunto
)
he
simply
can
bring
foorth
nothing
but
fruites
vnto
death
,
with
willfullnesse
enough
;
and
so
vndoe
himselfe
:
But
Election
cannot
so
bee
made
sure
of
the
part
of
the
Elect
,
as
by
nature
mutable
,
and
as
so
continually
and
grieuously
sinfull
:
So
,
as
so
farre
as
it
layeth
in
them
,
they
quite
strip
themselues
of
the
graces
of
God
;
and
if
doome
should
be
denounced
according
to
their
deedes
,
there
were
no
foundation
made
for
them
in
Heauen
.
The
effects
of
Election
are
in
the
persons
themselues
that
are
elected
,
as
their
vocation
passiue
,
and
so
their
Iustification
and
regeneration
in
this
sense
;
also
faith
,
and
the
workes
of
faith
,
and
at
last
their
glorification
in
like
manner
.
Wherefore
these
effects
in
vs
that
are
of
the
Elect
,
admitte
an
alteration
in
respect
of
our selues
:
Wherevpon
by
nature
,
faith
,
and
regeneration
,
may
be
lost
of
vs
;
and
of
righteous
,
wee
may
become
vnrighteous
,
and
so
fall
from
grace
,
and
perish
.
But
in
regard
of
predestination
,
and
diuine
decree
which
is
in
God
,
&
so
immutable
:
it
can
not
be
,
that
these
guiftes
of
God
,
and
these
effectes
of
Predestination
should
be
quite
without
effect
;
and
therefore
hauing
dependance
on
God
,
our
saluation
is
most
safe
.
Haue
a
view
heereof
in
the
course
of
the
world
,
led
by
the
hand
of
heauenly
prouidence
.
For
Saeculum
Speculum
;
The
World
is
a
Looking-glasse
in
this
case
:
For
how
is
it
that
it
is
so
well
ordered
,
so
as
the
Heauens
keepe
their
stations
appointed
them
,
the
Sunne
knoweth
his
vprising
,
and
the
Moone
her
going
downe
;
the
alternall
entercourse
of
the
day
and
the
night
is
not
to
bee
disturbed
,
and
all
thinges
execute
their
offices
in
their
natures
,
in
their
seuerall
ranckes
and
classes
,
wherin
they
were
first
placed
?
It
is
because
Pouidence
that
vsshereth
the
World
,
is
not
in
the
Creature
,
no
not
in
the
hand
of
Man
or
of
Angell
;
but
in
the
sole
power
of
the
vnchaunging
God
that
holdeth
the
ball
of
the
World
in
his
hand
;
and
so
is
vnchangeable
.
And
hence
is
it
that
the
execution
of
supreme
prouidence
in
like
sort
,
&
all
the
effects
thereof
,
hold
on
so
set
and
setled
a
tenor
,
and
haue
so
good
successe
.
And
heere
followeth
the
assurance
of
predestination
,
as
founded
vpon
the
certaine
foundation
of
Gods
eternall
counsaile
:
Wherefore
well
saieth
Saint
Augustine
,
Turiores
erimus
si
totum
Deo
demus
.
It
shall
be
safest
for
vs
to
hold
all
in
Capite
,
and
to
giue
all
to
God
.
3.
Our
next
reason
is
of
this
fashion
.
The
decree
of
Election
,
as
of
Reprobation
,
is
eternall
;
The
Scriptures
make
this
good
:
But
whatsoeuer
is
eternall
is
inuariable
,
for
wee
call
that
Eternall
,
which
is
without
either
beginning
or
ending
,
and
not
subiect
vnto
changing
.
4.
Wee
further
vrge
the
present
cause
thus
:
Election
is
only
in
the
will
of
God
,
and
hath
no
copartner-ship
with
workes
foreseene
either
good
or
euill
,
(
as
in
some
sort
we
will
prooue
towardes
the
end
:
)
Now
that
which
is
independant
of
it selfe
,
&
hath
no
other
proceeding
then
from
the
will
of
God
,
can
by
no
other
by-meanes
beside
God
,
be
dashed
or
made
voyde
.
Now
in
God
himselfe
,
there
is
nothing
at
oddes
with
his
Will
;
whereby
it
commeth
to
passe
,
that
the
Will
which
is
in
God
,
which
we
tearme
the
absolute
and
the
secret
Will
,
is
euermore
the
same
.
5.
Moreouer
,
we
tender
this
argument
vnto
them
;
Election
is
not
without
foreknowledge
:
For
God
hath
foreknowne
such
as
shal
be
saued
:
but
Gods
foreknowledge
is
vnerring
,
and
so
sure
(
as
in
the
sequell
of
this
text
we
shall
shew
)
and
so
the
state
of
our
Election
standeth
sure
.
6.
I
say
further
,
(
let
them
checke
what
is
said
,
if
they
can
)
that
so
many
&
so
maine
are
the
meanes
that
are
prepared
and
set
out
by
God
,
for
the
common
saluation
of
the
Church
,
as
they
can
not
possibly
passe
the
handes
of
God
,
but
needes
they
must
be
saued
.
7.
Beside
all
this
,
Gods
Will
is
a
worke
,
Psalmodie
,
Our
God
is
in
heauen
;
he
hath
done
whatsoeuer
it
pleased
him
.
But
it
is
his
flatte
Will
,
the
Elect
should
be
saued
;
it
must
therefore
needes
be
so
.
8.
Adde
hitherto
,
that
he
that
transposeth
his
Will
,
is
ledde
therevnto
,
either
out
of
the
prospect
to
a
better
prouision
,
by
a
second
wisedome
;
or
out
of
the
sense
of
his
insufficiencie
,
for
the
execution
of
his
primatiue
intention
:
Wherefore
there
is
no
other
shift
,
but
when
we
can
not
what
we
would
,
we
will
what
we
can
.
But
neither
of
these
may
be
spoken
of
God
;
for
being
only
wise
,
a
better
counsaile
cannot
be
conceiued
,
then
was
first
from
all
eternitie
considered
of
:
And
being
omnipotent
,
his
armes
as
Sampsons
,
are
not
to
be
manacled
;
but
whatsoeuer
he
proiecteth
hee
perfourmeth
.
9.
Finallie
,
all
thinges
worke
to
the
wicked
to
the
worst
,
through
their
owne
wickednesse
,
yea
the
good
things
of
God
,
as
his
grace
,
and
the
graces
of
his
holy
Spirit
;
A
Rocke
of
offence
,
and
a
stone
to
stumble
at
,
appointed
for
the
ruine
and
fall
of
many
.
The
Gospell
,
is
a
sauor
of
death
,
vnto
death
.
The
long
sufferance
of
God
,
that
citeth
them
to
repentance
,
through
the
iniurie
they
offer
it
,
serueth
to
the
enlargement
of
the
hardenesse
of
their
heartes
;
Their
Christian
libertie
,
is
to
them
an
occasion
to
liue
licentiously
.
The
Supper
of
the
Lord
,
their
spirituall
refection
,
becommeth
their
poyson
.
Wherfore
,
contrariwise
,
all
things
sort
out
for
the
best
to
the
elect
,
as
Paul
saith
;
yea
,
their
very
sinnes
themselues
,
as
rightly
Augustine
sayth
.
To
graunt
a
mutabilitie
in
God
,
is
to
bring
in
these
absurdities
with
a
strong
hande
,
that
Gods
will
may
be
chaunged
:
his
foreknowledge
deceiued
:
His
illimited
power
restrained
:
His
action
hindred
;
which
to
graunt
,
is
to
denie
him
to
be
God
;
for
hee
is
a
goodly
God
indeede
,
whose
knowlede
may
be
blemished
with
errour
,
his
will
,
with
variablenesse
,
his
power
,
with
weakenesse
,
his
action
,
with
frustration
.
But
what
say
wee
all
this
while
to
our
sinnes
?
do
not
these
driue
at
the
very
foundation
,
and
serue
to
vndermine
it
?
truly
,
there
is
nothing
that
put
so
forcibly
therevnto
as
they
;
So
that
name
these
,
and
name
al
,
Who
so
euer
haue
sinned
against
mee
,
J
will
put
him
out
of
my
Booke
:
But
bee
yee
not
dismaide
:
The
hand
of
that
Scripture
,
setteth
the
Axe
only
at
the
roote
of
presumptuous
and
malicious
sinnes
,
continued
to
the
death
;
Herba
,
et
non
in
Spica
;
In
the
Grasse
,
and
not
in
the
Eare
,
in
Inchoation
&
not
in
Perfection
,
will
not
doe
the
deede
.
I
denie
not
that
our
sinnes
deserue
so
much
,
and
that
they
draw
out
the
sword
of
Gods
vengeaunce
out
of
the
scabberd
of
his
patience
,
to
strike
vs
both
wayes
,
inwardly
,
and
outwardly
,
as
he
dealt
with
Dauid
:
But
withall
,
mindfull
of
his
trueth
and
goodnesse
,
and
for
the
obedience
sake
of
his
sonne
Christ
,
his
decree
of
sauing
vs
,
which
is
our
Foundation
,
is
sure
on
our
side
:
for
our
sinnes
are
cancelled
;
that
is
,
they
are
not
to
death
imputed
.
He
endueth
vs
with
Fayth
&
Repentance
,
whereby
we
are
raysed
&
set
vpon
our
feete
.
The
cause
hereof
is
,
for
that
as
he
hath
chosen
vs
vnto
life
,
so
he
hath
withall
ministred
the
meanes
of
Fayth
,
and
Compunction
,
that
bring
vs
vnto
this
life
.
Wherefore
as
we
haue
a
feeling
in
our selues
of
Fayth
,
and
conuersion
;
so
of
our
assured
Predestination
vnto
Glorie
,
let
vs
make
no
further
question
:
For
if
our
sinnes
,
into
which
by
ineuitable
necessitie
of
nature
we
were
to
fall
,
&
God
foresaw
the
same
,
were
not
able
to
make
stoppage
of
the
course
of
Gods
purpose
of
predestinating
vs
to
eternall
life
,
in
his
sonne
Iesus
Christ
,
as
a
woorke
of
his
free
grace
;
surely
after
our
his
falles
into
them
,
this
eternall
,
gratious
,
&
stedfast
election
,
can
neuer
be
voided
.
By
grace
,
our
names
had
first
enrolement
in
Gods
register
;
So
by
grace
they
there
stand
still
.
I
say
further
,
because
wee
are
separated
to
saluation
;
by
Gods
grace
it
is
that
we
are
kept
from
those
sins
of
contumacie
and
impenitencie
,
for
which
the
Reprobate
(
which
were
neuer
there
written
,
)
are
said
to
haue
the
wipe-out
of
the
Booke
of
life
,
when
as
what
they
are
,
by
degrees
they
are
manifested
;
that
is
to
say
,
such
as
neuer
had
been
enrolled
;
Dauid
neuer
despaired
of
his
recouerie
,
for
his
adulterie
and
murther
:
Nor
Peter
,
for
his
treble
apostasie
,
which
hereby
appeareth
,
in
that
amidest
all
those
stormes
of
temptations
,
they
held
fast
the
Fayth
,
the
Ancre
of
the
Soule
,
and
called
vpon
the
Lord
.
Heere
I
would
haue
done
with
this
Foundation
,
and
haue
buckled
my selfe
to
the
rest
of
the
Building
,
but
that
there
are
obiections
of
Scriptures
against
vs
,
that
are
needfull
to
bee
answeared
.
1.
As
this
from
Ezechiel
:
Jf
the
righteous
turne
away
from
his
righteousnesse
,
and
commiteth
iniquitie
:
Jn
the
sinnes
that
he
hath
sinned
,
in
them
he
shall
die
.
This
supposall
If
,
is
true
:
but
where
is
it
simply
sayd
without
an
If
,
that
the
Righteous
shall
make
this
reuolt
from
his
righteousnesse
.
If
,
is
often
in
Scripture
language
,
as
to
say
,
Not
at
all
:
As
where
it
is
sayd
,
If
a
man
shall
keepe
the
Law
,
hee
shall
liue
in
his
owne
righteousnesse
:
where
this
If
,
is
as
much
as
,
that
which
is
impossible
:
Suppositions
doe
not
set
downe
any
thing
;
if
they
doe
,
an
other
thing
is
aymed
at
,
then
is
there
supposed
.
God
is
at
such
deadly
fewde
with
sinne
,
as
who
so
shall
cherrish
it
in
his
breast
,
shall
feele
his
vengeance
follow
him
at
the
backe
:
wherefore
it
behooueth
vs
to
continue
in
well
doing
;
that
beginning
in
the
Spirit
,
wee
end
not
in
the
Flesh
.
If
we
doe
,
as
we
haue
sowen
,
we
shall
reape
:
Wee
haue
sowen
Sinne
,
wee
shall
reape
Iustice
.
2.
Paul
,
Thou
standest
by
faith
:
be
not
high
minded
,
but
feare
.
Wee
answere
,
there
arrogancie
,
&
supine
securitie
is
inhibited
,
and
an
holy
feare
and
reuerence
enioyned
vs
.
Those
that
are
of
the
Foundation
,
can
not
be
of
this
high
minde
and
presumption
,
as
to
shake
off
all
feare
,
and
to
become
altogether
carelesse
,
for
so
might
the
very
Elect
be
reiected
,
to
whom
this
Cautat
is
directed
.
3.
An
other
is
from
this
warning
of
the
same
Apostle
;
Quench
not
the
Spirit
.
I
answere
,
that
we
find
not
the
affirmatiue
part
,
that
the
Spirit
is
quenched
.
I
yeelde
,
that
1.
Gods
graces
may
minish
in
a
man
:
To
which
purpose
,
Quench
not
the
Spirit
.
Grieue
not
the
Spirit
of
God
,
by
which
ye
are
sealed
to
the
day
of
redemption
.
2.
That
the
graces
of
God
may
be
buried
in
a
man
,
yea
,
for
a
time
seeme
dead
,
like
a
man
in
a
traunce
;
as
Eutychus
was
when
hee
fell
from
the
third
loft
:
Yet
we
may
say
of
him
,
Eutychus
.
Trouble
not
your selues
,
for
his
life
is
in
him
.
Whom
we
likewise
hearten
with
this
text
out
of
Jsaiah
,
The
wine
is
found
in
the
cluster
,
and
one
saieth
,
destroy
it
not
,
for
a
blessing
is
in
it
.
As
also
with
this
comparison
of
the
same
Prophet
,
There
is
substance
in
the
Elme
,
or
in
the
Oake
,
when
they
cast
their
leaues
.
In
which
plight
,
stood
Dauid
in
his
adultrie
:
Peter
in
his
apostasie
:
Salomon
in
his
Idolatrie
.
3
That
a
man
after
repentance
,
may
haue
often
relapse
,
yet
shall
rise
againe
;
as
Abraham
when
hee
twice
lyed
,
as
Ioseph
when
he
twice
prophanely
sweared
,
as
Dauid
that
fell
often
into
adulteries
,
beside
other
iniquities
.
If
Man
,
that
hath
not
a
Mite
of
mercie
respected
with
God
,
must
seauentie
times
seauen
forgiue
his
brother
euery
day
,
that
trespasseth
against
him
:
how
may
we
faddome
,
&
comprehend
Gods
mercies
,
&
in
what
boundes
may
we
containe
them
?
4
That
a
man
may
sinne
presumptuously
,
which
is
heynous
and
horrible
;
against
which
Dauid
thus
poureth
foorth
his
spirit
like
water
,
before
the
Lord
:
Keepe
thy
seruant
from
presumptuous
sinnes
,
least
they
get
the
dominion
ouer
mee
;
so
shall
I
be
vndefiled
,
and
innocent
from
the
great
offence
.
5
Finally
,
Js
his
Mercie
cleane
gone
for
euer
,
and
is
his
Promise
come
vtterly
to
an
end
for
euermore
?
And
J
sayd
,
this
is
my
death
.
Oh
that
my
griefe
were
well
weighed
,
and
my
miseries
were
layde
togeather
in
the
ballance
:
For
it
would
be
now
heauier
then
the
Sand
of
the
Sea
;
therefore
my
wordes
are
swallowed
vp
:
For
the
Arrowes
of
the
Almightie
are
in
mee
,
the
venome
there
of
did
drinke
vp
my
spirit
.
And
he
further
complaineth
,
that
God
is
turned
enimie
,
and
writeth
bitter
thinges
against
him
,
and
setteth
him
vp
for
a
Butte
to
shoote
at
.
As
the
incestuous
Corinthian
almost
did
;
for
he
was
drouping
and
stooping
that
way
,
Comfort
him
,
least
he
be
swallowed
vp
with
ouermuch
heauinesse
.
As
Luther
did
for
three
yeares
togeather
after
his
conuersion
,
by
his
owne
confession
.
And
as
some
among
vs
,
haue
done
a
longer
time
:
Yea
,
Despaire
may
sucke
and
soake
the
body
,
as
much
as
any
Sicknesse
.
But
the
Spirit
can
not
quite
be
extinct
in
the
Elect
:
their
Despaire
shall
be
neither
Totall
,
nor
Finall
:
not
Totall
,
because
this
Despaire
shall
not
be
from
the
whole
heart
:
For
Fayth
in
that
exigent
,
shall
couet
against
Despaire
.
Not
Finall
,
because
hee
shall
recouer
himselfe
before
the
end
of
his
life
.
In
the
meane
while
,
it
shal
be
our
partes
,
to
cherish
the
sparkes
of
the
Spirit
in
our
heartes
,
and
eschew
such
meanes
,
as
are
the
quenchment
thereof
.
But
they
reason
but
absurdly
,
who
out
of
the
endeauour
that
must
be
ours
of
preseruing
of
the
Spirit
,
would
conclude
,
the
danger
wee
are
in
,
of
quite
quenching
it
:
For
the
meaning
of
the
Apostle
in
that
place
,
is
onely
this
;
That
wee
be
not
too
indulgent
to
the
Flesh
,
in
the
fight
against
the
Spirit
.
3
An
other
obiection
is
from
the
sixt
to
the
Hebrewes
:
Jt
is
impossible
that
they
which
were
once
lightned
,
and
haue
tasted
of
the
Heauenly
guiftes
,
&c.
If
they
fall
away
,
should
be
renued
againe
by
repentance
.
whereunto
wee
put
in
this
our
double
answere
.
1.
First
,
that
there
it
is
not
saide
,
that
such
at
any
time
fall
away
.
2.
Secondly
,
that
many
Reprobates
haue
this
illumination
,
but
without
sanctification
,
yet
with
some
cheere
and
chaunge
of
affections
,
such
as
was
in
Saule
,
Iudas
,
Simon
Magus
,
and
in
those
of
the
Parable
,
who
receiued
the
seede
of
the
worde
with
ioy
,
but
suffred
it
not
to
roote
;
and
that
such
fall
for
a
full
due
,
it
is
both
certaine
,
and
necessarie
:
But
this
is
nothing
to
the
Elect
,
who
after
all
their
fallinges
,
haue
againe
their
happie
risings
:
Their
faith
being
seconded
with
a
Corroborating
,
and
strengthning
grace
of
perseuerance
to
the
end
.
And
this
is
that
grace
that
Paul
wished
the
Ephesians
;
That
they
may
be
strengthned
by
his
spirit
in
the
inner-man
.
Colosians
,
that
they
may
be
strengthned
with
all
might
,
through
his
glorious
power
.
The
grace
which
he
felt
in
himselfe
,
where
he
sayeth
,
J
am
able
to
doe
all
things
,
through
the
helpe
of
Christ
,
that
strengthneth
me
.
The
grace
that
God
giueth
all
such
as
feare
him
,
according
to
that
the
royall
Prophet
sayeth
,
He
shall
make
them
strong
,
and
lusty
like
an
Eagle
.
This
grace
is
ours
in
a
double
respect
.
1.
Of
the
promise
of
God
in
Jeremie
,
J
will
put
my
feare
in
their
heartes
,
that
they
shall
neuer
depart
from
mee
.
J
haue
prayed
for
thee
,
that
thy
sayth
should
not
fuile
thee
.
Hetherto
maketh
this
sweete
speech
of
Augustine
,
4
An
other
Obiection
is
from
the
examples
of
such
as
haue
departed
from
the
Fayth
,
Ephesians
,
Thessalonians
,
and
dispearsed
Iewes
,
styled
in
holy
Writinges
,
The
elect
and
chosen
,
whereas
many
of
them
did
afterward
forsake
their
first
Loue
,
and
gaue
vp
their
Fayth
as
it
were
in
the
plaine
field
.
Heereto
we
answere
,
that
there
are
two
sortes
of
Iudgementes
touching
mans
estate
this
way
.
1.
The
one
is
called
Iudicium
Certuudinis
,
the
Iudgement
of
Certaintie
;
by
which
an
vndoubted
doome
may
be
deliuered
of
any
mans
Election
.
But
that
is
Gods
royaltie
,
peculiar
to
himselfe
,
sette
downe
in
his
sacred
,
and
secret
booke
of
counsailes
;
man
is
not
to
meddle
with
it
,
no
further
then
God
hath
reuealed
to
one
man
,
another
mans
estate
.
2.
The
other
is
termed
Judicium
Charitatis
.
The
Iudgement
of
Charitie
;
whereby
wee
proceede
by
the
Lawe
of
Loue
,
esteeming
of
such
as
liue
in
the
Church
,
and
outwardly
beare
loue
to
the
word
of
truth
,
to
be
in
the
Calender
of
the
Chosen
,
vntill
wee
haue
a
better
Schoolemaister
then
Nature
,
to
informe
vs
the
contrarie
.
Now
in
respect
these
Ephesians
,
Thessalonians
,
and
Iewes
,
did
beare
these
outward
markes
;
the
Apostle
maketh
the
best
construction
of
their
doinges
,
as
Charitie
would
haue
him
.
2.
Againe
,
they
may
be
deemed
to
be
thus
denominated
,
a
maiorj
parte
,
of
the
greatest
part
,
according
to
the
common
course
of
speach
,
wherby
we
call
it
an
Heape
of
Corne
,
which
standeth
most
vpon
the
Corne
,
though
much
confounded
with
colder
,
and
with
chaffe
.
5
An
other
Obiection
,
Hold
that
which
thou
hast
,
that
no
man
take
thy
Crowne
:
whereby
is
meant
(
as
some
would
haue
it
)
The
Crowne
of
heauenly
glory
:
Whereto
they
inferre
this
Prouiso
of
the
Apostle
;
Let
him
that
thinketh
he
standeth
,
take
heed
least
he
fall
.
We
answere
,
that
the
Crowne
there
mentioned
,
is
the
Crowne
of
the
Ministrie
;
which
without
losse
to
our
election
,
may
be
lost
,
and
can
not
be
rightly
taken
for
the
Crowne
of
heauenly
glorie
.
And
what
if
it
could
,
&
we
should
graunt
so
much
;
there
would
be
nothing
gotten
by
it
?
For
it
is
to
be
conceiued
,
that
one
of
these
two
wayes
,
it
is
to
be
lost
.
1.
Either
in
respect
of
our selues
.
2.
Or
of
God
.
1.
In
respect
of
our selues
,
wee
easily
yeelde
it
,
that
wee
may
soone
loose
this
Crowne
from
our
heads
:
For
we
are
fickle
and
feeble
,
&
nothing
else
but
a
compound
of
corruption
.
Now
Death
,
and
not
the
Diademe
of
Glorie
,
is
the
debt
that
is
due
to
Sinne.
.
2.
But
in
respect
of
God
,
who
hath
chosen
vs
;
and
of
Christ
,
in
whom
wee
are
chosen
,
this
Crowne
can
neuer
be
taken
away
from
vs
,
in
asmuch
as
the
giftes
and
vocation
of
God
,
6
The
last
Obiection
I
will
deale
with
,
is
from
such
places
of
Scripture
,
as
speake
of
Blotting
out
of
the
Booke
of
life
:
As
that
peece
of
Imprecation
of
Dauids
against
his
Enimies
:
Let
them
be
wiped
out
of
the
Booke
of
the
Liuing
,
and
not
be
written
among
the
Righteous
.
As
that
asseueration
of
the
Spirit
in
the
Apocalips
:
He
that
ouercommeth
,
I
will
not
put
out
his
name
out
of
the
Booke
of
Life
.
Psalme
:
Let
them
be
wiped
out
of
the
Booke
of
the
Liuing
;
that
is
,
Scriptjnon
esse
cognoscantur
tam
ab
ipsis
,
quam
ab
alijs
;
Let
it
appeare
both
to
themselues
and
others
,
that
they
are
not
written
downe
.
They
seeme
to
be
written
(
sayth
the
same
Father
)
Secundum
praesentem
Iustitiam
,
et
temporariam
fidem
,
as
they
carry
credite
in
the
World
,
for
their
good
carriage
of
themselues
in
their
outward
actions
,
and
for
their
temporarie
profession
.
Concerning
Moses
his
wish
;
some
thereby
would
meane
the
Booke
of
this
present
life
,
as
if
Moses
should
desire
to
dye
for
his
People
:
As
if
he
should
haue
saide
,
Eyther
saue
them
,
or
slay
mee
.
But
this
meaning
is
too
light
to
suite
with
the
grauitie
of
this
his
petition
.
For
many
Captaines
and
Valiaunts
haue
been
founde
,
that
haue
been
prodigall
of
their
owne
,
for
the
safeguard
of
their
Souldiers
liues
:
And
it
is
the
commaundement
the
Godly
stande
charged
with
,
to
giue
their
liues
for
their
Brethren
.
Wherein
Moses
had
had
his
matches
euen
among
the
Heathens
,
such
as
were
Philenj
that
were
brethren
,
Decius
,
Curtius
,
Theseus
,
and
such
like
,
that
made
no
spare
of
the
effusion
of
their
blood
,
for
the
benefite
of
their
Countrie
:
Wherefore
some
giue
these
wordes
to
the
Booke
of
the
Couenant
,
as
if
he
should
haue
sayd
,
Blot
my
Name
out
of
thy
Church-booke
,
and
let
it
no
more
be
in
the
number
of
those
to
whom
thou
hast
made
thy
Promises
of
eternall
life
.
Not
that
Moses
desired
directly
to
be
damned
for
the
peoples
deliueraunce
,
but
onely
to
be
excommunicate
from
the
Church
,
that
is
heere
on
earth
;
which
is
somewhat
more
then
to
die
.
But
some
of
better
iudgement
then
the
the
former
,
are
of
the
minde
,
that
Moses
looked
higher
then
so
;
namely
to
the
Booke
of
eternall
life
;
as
if
he
should
thus
say
:
Rather
then
thy
whole
people
should
perish
,
let
my
name
no
more
stand
in
thy
Predestinatiō-booke
,
in
the
number
of
those
whom
thou
hast
put
apart
to
eternall
life
.
And
because
this
Exposition
seemeth
to
breed
,
and
to
bring
some
absurdities
with
it
(
as
that
so
great
a
man
should
make
a
motion
of
a
thing
impossible
;
his
Predestination
in
the
certificate
of
his
owne
knowledge
beeing
not
to
be
altered
;
as
also
that
hee
should
desire
that
which
is
vnlawfull
,
to
be
raced
out
of
the
Register
of
the
Righteous
:
which
is
to
change
copie
,
and
to
turne
enemie
vnto
God
,
)
they
put
in
this
surioynder
,
that
the
Prophet
rauished
in
zeale
of
affections
to
the
glory
of
God
,
and
the
good
of
the
people
,
was
somewhat
beside
himselfe
,
and
spake
he
knew
not
what
.
So
likewise
they
consider
of
Saint
Paules
vow
,
to
be
sundred
from
Christ
,
for
his
Brethren
,
his
Kinsmen
according
to
the
flesh
:
And
it
is
incident
as
wee
know
to
these
passionate
affections
,
as
heeding
only
that
,
vpon
which
their
minde
is
bent
,
not
to
heed
themselues
.
This
is
the
verdite
of
very
great
men
,
whose
authoritie
wee
are
iustly
to
reuerence
.
But
to
vnbowell
our
thoughts
in
the
case
,
howsoeuer
we
may
yeeld
them
what
they
say
concerning
Moses
,
inasmuch
as
his
parley
with
God
,
was
extemporall
,
and
familiar
,
and
wee
may
note
him
of
some
rashnesse
:
That
wee
should
marke
out
Saint
Paul
for
such
a
man
,
and
make
him
of
this
humour
,
is
more
I
am
perswaded
,
then
that
place
will
suffer
.
For
Paul
wrote
it
,
and
not
worded
it
;
his
hand
ledde
the
Penne
,
&
the
Spirit
led
his
heart
,
as
his
solemne
preamble
into
that
matter
witnesseth
,
I
say
the
truth
in
Christ
,
and
lye
not
,
my
conscience
bearing
me
witnesse
in
the
Holy-ghost
.
This
patheticall
prouocation
and
appellation
of
the
Apostle
,
is
argument
of
perswasion
sufficient
vnto
vs
,
that
mature
deliberation
,
and
not
precipitate
affection
wrought
this
resolution
.
And
in
that
the
Spirit
suggested
it
,
it
cannot
be
excepted
against
.
Againe
,
we
distinguish
of
the
nature
and
manner
of
his
vow
,
as
there
is
a
separation
from
the
loue
of
Christ
:
And
as
there
is
a
priuation
of
the
fruites
of
his
loue
.
That
Paul
did
wish
the
first
to
bid
Christ
adiew
,
and
to
be
execrable
for
his
Breathren
,
it
is
not
,
nay
ought
not
to
be
supposed
;
For
that
flatly
crosseth
the
conclusion
of
the
Chapter
before
,
touching
his
inseparable
societie
with
Christ
;
and
it
checketh
the
principall
cause
of
the
very
Vow
it selfe
;
which
was
not
so
much
his
loue
to
his
Brethren
,
as
his
loue
to
Christ
;
whose
glorie
hee
thought
in
the
repudiation
of
the
people
,
should
not
be
litle
hazarded
,
as
to
whom
appertained
the
Adoption
,
and
the
Glorie
;
the
Couenant
,
and
the
Law
;
the
Worship
of
God
,
and
Promises
:
and
of
whom
came
Christ
according
to
the
flesh
.
For
hee
saw
what
the
World
would
gather
vpon
it
,
if
God
should
roote
out
the
Israelitas
,
and
plant
the
Nations
:
namely
,
that
either
God
stood
not
to
his
Promise
;
or
that
Jesus
was
not
that
Messiah
promised
.
This
was
that
which
pricked
Paul
in
the
quickest
Vaine
,
and
stabbed
him
at
the
Heart
.
Yet
did
his
inwarde
Bowels
bleede
in
affections
to
his
Brethren
,
condoleing
their
destruction
.
But
Christ
and
his
glory
,
put
them
to
the
vttermost
straint
that
might
be
.
Wherefore
while
hee
is
in
this
Feruour
of
loue
,
and
his
affections
are
thus
flagrant
towardes
Christ
,
it
is
not
without
reason
to
thinke
that
in
compunction
to
his
kinne
,
hee
could
wish
to
be
cut
off
from
the
communion
of
Christ
.
But
wee
take
it
that
wee
are
in
the
right
,
in
expounding
his
Wish
of
the
fruites
of
Christes
loue
,
as
the
felicitie
of
the
faythfull
in
the
life
eternall
,
of
which
he
would
be
depriued
,
and
determined
to
damnation
,
rather
then
his
eyes
should
behold
the
expunction
of
his
people
out
of
the
Couenant
of
Grace
,
to
the
great
obloquie
&
reproach
of
Gods
name
,
and
of
his
sonne
Christ
Iesus
.
And
this
fitteth
well
the
spirit
of
that
loue
that
he
beareth
towards
Christ
.
And
this
is
the
Glosse
of
Chrisostome
,
on
this
text
.
Neyther
doubt
we
at
all
,
but
that
the
same
Spirit
was
with
Moses
his
tongue
,
which
was
with
Pauls
Pen
;
that
the
one
spake
,
the
other
wrote
with
aduisement
enough
,
the
same
cause
,
the
extent
of
their
loue
to
the
glorie
of
God
,
and
the
indemnitie
of
their
People
,
working
these
affectionate
wishes
in
them
.
Wherefore
both
these
obiections
of
examples
,
receiue
the
same
answere
:
As
if
Moses
should
haue
saide
in
this
maner
.
O
be
gratious
vnto
thy
People
,
not
only
for
their
owne
saluation
sake
,
but
for
the
glorie
of
thy
name
;
or
if
thine
hand
must
needs
take
hold
on
Iudgement
,
let
their
blood
be
vpon
my
head
,
and
let
mee
goe
downe
vnto
the
damned
.
Neither
doth
this
imprecation
of
his
,
strike
at
all
at
the
Foundation
of
Gods
vnchaungeable
decree
of
election
,
the
same
implying
in
it
a
tacite
condition
,
if
it
were
possible
.
But
hee
knew
it
,
that
it
was
absolutely
impossible
.
As
Christ
when
he
did
deprecate
the
remooueall
of
the
Cuppe
,
which
he
knew
before
could
not
be
remooued
,
Father
,
if
it
be
possible
,
let
this
Cuppe
passe
from
mee
.
The
short
summe
therefore
of
Moses
his
suite
is
this
,
Rather
blotte
mee
(
if
it
may
bee
)
out
of
thy
Booke
of
life
,
then
that
thy
People
should
be
destroyed
,
and
thy
name
blasphemed
;
all
which
maketh
nothing
to
the
purpose
,
to
prooue
that
those
that
are
penned
downe
in
that
Booke
,
may
be
afterward
put
out
.
And
thus
much
shall
suffice
for
the
forepart
of
this
Text.
It
followeth
.
And
hath
this
Seale
;
The
Lord
knoweth
who
are
his
.
By
an
other
fitte
Metaphor
,
hee
concludeth
,
the
certaine
saluation
of
the
elect
,
alluding
to
the
auntient
custome
of
men
,
setting
their
Signets
and
sealing
Rings
,
to
that
which
they
minde
to
ratifie
.
God
signed
the
promises
of
temporall
deliueraunces
,
made
vnto
his
people
with
his
gracious
seale
.
A
Seale
was
set
vpon
Noah
,
and
his
Family
,
that
the
Deluge
should
not
drowne
them
.
Sodome
was
not
sentenced
to
combustion
,
before
Loth
,
and
his
Family
,
were
marked
out
to
an
happie
preseruation
.
In
the
inflicted
punishment
vpon
the
first
borne
of
Egipt
,
the
aspersion
of
the
Blood
of
the
Lambe
vpon
the
Lintels
and
Dore-postes
of
the
houses
of
the
Jsraelites
,
was
the
Lords
Broad
seale
and
Charter
,
of
their
immunitie
from
the
common
slaughter
.
Whereas
sixe
Angels
in
Ezechiel
were
dispached
by
God
,
against
Ierusalem
,
for
their
destruction
:
Him
hath
,
God
the
Father
sealed
:
who
hath
sealed
vs
,
and
giuen
vs
the
earnest
of
the
spirit
.
And
in
the
latter
to
the
Ephesians
thus
:
After
that
yee
beleeued
,
ye
were
sealed
with
the
holy
spirit
of
promise
.
Grieus
not
the
holy
Spirit
of
God
,
by
whom
yee
are
sealed
vnto
the
day
of
Redemption
.
These
Seales
are
the
Meanes
to
serue
the
end
sette
downe
by
God
.
Predestination
is
not
onely
of
the
Ende
,
but
also
of
the
Meanes
that
make
to
that
end
.
Now
all
of
them
aswell
the
Ende
,
as
the
meanes
,
are
the
Effectes
thereof
.
Wherefore
rightly
sayth
Augustine
:
Praedestinatio
est
praeparatio
beneficiorum
Dej
,
quibus
certissimè
liberantur
quicunque
liberantur
:
Predestination
is
a
preparatiue
of
the
graces
of
God
,
by
which
they
are
most
assuredly
saued
,
who
are
to
be
saued
.
These
Meanes
,
in
some
are
more
impotent
,
in
some
more
eminent
in
some
more
,
in
some
lesse
:
Some
haue
but
a
litle
Oyle
in
their
Cruise
:
In
some
,
their
cuppe
doe
ouerflowe
.
Those
meanes
are
our
Vocation
,
Iustification
,
Sanctification
,
Repentaunce
,
new
Obedience
;
without
which
;
there
is
no
entraunce
to
the
Throne
of
Grace
:
But
by
these
Groomes
,
wee
may
be
brought
into
the
Kinges
Chamber
.
Heere
the
two
principall
Seales
and
Meanes
,
are
set
out
vnto
vs
:
as
Fayth
,
and
New
obedience
:
the
naturall
Branch
that
sprouteth
from
that
roote
,
Fayth
hath
the
preheminence
insinuated
in
this
Prescience
and
foreknowledge
of
God
in
these
words
:
The
Lord
knoweth
who
are
his
.
The
other
is
more
open
in
the
wordes
following
.
Let
all
that
call
vpon
the
name
of
the
Lord
,
depart
from
iniquitie
.
It
is
Fayth
,
that
in
a
quicke
apprehension
swalloweth
downe
this
Proposition
;
The
Lord
knoweth
who
are
his
.
Knoweth
,
that
is
,
Loueth
those
that
are
his
;
and
so
inferreth
this
.
Assumpt
therevpon
:
and
so
loueth
mee
,
that
am
one
of
his
.
This
Attribute
of
Knowledge
,
ascribed
to
God
,
is
of
two
sortes
.
1.
Absoluta
,
Absolute
;
so
stiled
of
the
Schoole-men
,
inasmuch
as
all
thinges
simply
,
and
absolutely
from
all
eternitie
are
knowne
vnto
God
.
Of
this
the
spirit
speaketh
thus
:
Neither
is
there
any
creature
which
is
not
manifest
in
his
sight
:
But
all
thinges
are
naked
and
open
vnto
his
eyes
.
And
to
this
appertaineth
this
sentence
of
Psalmodie
,
The
Lord
knoweth
the
thoughtes
of
men
,
that
they
are
but
vaine
.
2.
The
other
is
,
Specialis
,
of
more
speciall
propertie
,
as
by
which
he
not
onely
knoweth
the
Elect
,
as
he
doth
all
other
things
;
but
also
knoweth
them
for
his
owne
,
deuideth
them
from
others
:
alloweth
,
and
loueth
them
aboue
all
others
:
For
this
word
,
Knoweth
,
when
it
is
giuen
to
God
speaking
of
the
creature
,
very
often
in
Scripture-language
beareth
such
a
meaning
;
as
where
Dauid
sayth
,
The
Lord
knoweth
the
way
of
the
righteous
:
but
the
way
of
the
vngodly
shall
perish
.
As
where
Christ
sayth
to
the
prating
professors
.
I
know
you
not
depart
from
mee
,
yee
workers
of
iniquitie
.
As
where
Paul
sayth
,
God
hath
not
cast
away
his
people
,
which
hee
knew
before
.
So
doth
Thomas
take
this
word
in
his
Scholie
vpon
the
8.
Chapter
to
the
Romans
,
Quos
praesciuit
scientia
approbationis
,
hos
et
praedestinauit
:
Those
whom
he
foreknew
,
in
his
knowledge
of
approbation
;
them
also
he
predestinated
.
And
the
same
Schoole
man
,
is
in
the
minde
,
that
Gods
effectuall
will
of
conferring
grace
,
is
included
in
this
his
knowledge
of
approbation
.
Thus
Hugo
de
Sancto
victore
,
in
his
notes
vpon
the
Epistle
to
the
Romanes
:
And
Ioachim
,
vpon
the
Reuelation
,
doe
vnderstand
this
worde
.
Augustine
,
God
hath
not
cast
away
his
People
,
which
he
knew
before
.
And
such
are
by
his
reckning
,
Filij
in
praescientia
,
Christ
knoweth
his
Sheepe
,
electing
and
foreseeing
them
vnto
eternall
life
,
(
as
the
Apostle
telleth
vs
:
)
God
hath
not
cast
away
his
people
,
which
hee
knew
before
:
for
as
the
Lord
,
such
as
he
reprobateth
,
is
sayd
not
to
know
;
as
where
he
sayth
to
the
foolish
Maydes
,
that
had
not
Oyle
for
their
Lightes
,
I
know
you
not
:
so
such
as
hee
predestinateth
,
and
preordinateth
vnto
life
,
hee
is
rightly
sayd
to
know
them
.
Now
this
is
the
true
Fayth
which
ought
to
be
in
vs
,
to
be
throughly
perswaded
,
that
wee
are
in
the
rancke
and
classie
of
Gods
children
,
adopted
in
Christ
Iesu
,
and
so
to
be
in
the
fatherly
fauour
of
God
;
and
that
so
our
saluation
is
sealed
vp
in
a
Bagge
.
Without
this
Fayth
,
we
cannot
be
grafted
into
Christ
.
But
this
Fayth
sufficeth
vs
,
though
not
perfect
,
so
it
be
true
,
though
but
small
as
a
Graine
of
Musterd-seed
,
tender
like
a
new
borne
Babe
.
In
the
Babe
there
can
not
be
the
action
of
Fayth
,
which
is
the
knowledge
of
Christ
,
and
confidence
in
him
;
yet
is
the
Spirit
and
virtue
thereof
in
it
,
which
in
time
will
shew
it selfe
.
And
this
the
Scriptures
would
haue
vs
beleeue
,
Thus
Fayth
is
the
Seale
of
our
Predestination
vnto
life
,
in
asmuch
as
none
are
capable
thereof
,
but
the
sealed
sort
:
wherefore
it
is
stiled
,
The
Fayth
of
the
elect
.
Wherefore
Luke
speaking
of
the
Gentiles
who
had
been
Paules
auditors
,
As
many
as
were
ordayned
vnto
life
,
beleeued
.
In
this
respect
,
Paul
entituleth
Fayth
,
The
earnest
of
our
adoption
and
inheritaunce
.
Men
simply
naturall
,
perceiue
not
the
thinges
that
are
of
God
;
and
so
can
not
spanne
or
comprehend
the
Fayth
.
To
this
,
Now
whereas
others
are
sayd
to
beleeue
as
the
Deuils
,
They
beleeue
and
tremble
:
as
the
temporizers
of
these
dayes
;
it
is
so
abusiuely
and
improperly
sayd
of
them
.
It
is
as
Augustine
sayth
:
Alij
cogitant
,
pij
credunt
,
The
Godly
beleeue
;
others
doe
but
thinke
:
The
Fayth
is
not
in
them
,
but
a
kinde
of
Fancie
onely
.
This
Fayth
is
a
harder
matter
then
the
Schoole
of
Rome
conceiueth
,
who
recke
no
more
of
it
,
then
of
an
ordinarie
gift
of
God
;
of
a
certaine
light
of
the
minde
,
by
which
one
assenteth
to
the
word
of
God
;
then
of
an
action
of
the
vnderstanding
,
as
the
Rhemistes
would
haue
it
:
to
be
onely
occupied
in
generalities
,
and
neuer
to
descende
to
application
in
particular
,
Wee
teach
and
prooue
,
that
Fayth
consisteth
in
a
facultie
of
apprehending
and
applying
Christ
:
that
to
Beleeue
,
Apprehend
,
and
to
Receiue
Christ
,
are
all
one
.
Thus
Saint
John
compoundeth
and
confoundeth
them
,
As
many
as
receiued
him
,
to
them
he
gaue
power
to
be
the
Sounes
of
God
,
euen
to
them
that
beleeue
in
his
Name
.
Thus
is
Faith
an
application
of
Christ
in
speciall
to
it selfe
:
as
a
poore
man
when
an
almes
is
giuen
him
,
he
doth
put
foorth
his
hand
and
draw
it
in
againe
vnto
himselfe
,
and
maketh
the
almes
his
owne
.
Putting
on
of
Christ
,
taken
vp
by
the
Apostle
,
where
hee
entreateth
of
the
nature
of
Fayth
.
But
Christ
is
onely
Put
on
by
way
of
application
in
particular
,
of
his
righteousnesse
laide
to
our
heartes
,
as
the
Garment
is
applyed
vnto
the
backe
,
when
it
is
put
vpon
it
.
Hitherto
hath
reference
the
manducation
and
potation
of
Christ
,
which
is
by
Fayth
.
Hence
it
is
that
Saint
Paul
prayeth
for
the
Ephesians
,
That
Christ
may
dwell
in
their
heartes
by
fayth
:
Which
can
not
be
without
the
apprehension
of
him
.
He
therefore
may
properly
be
sayd
to
beleeue
,
that
can
distinctly
and
truely
say
of
himselfe
,
that
he
is
throughly
perswaded
in
his
conscience
,
that
he
is
reconciled
vnto
God
for
all
his
sinnes
,
and
is
accepted
vnto
eternall
life
in
him
.
Thus
Paul
teacheth
both
by
practise
and
precept
:
as
where
hauing
first
set
downe
the
generall
Proposition
:
A
man
is
not
iustified
by
the
workes
of
the
Law
;
but
by
Faith
in
Christ
Iesu
:
Hee
immediatly
inferreth
the
Application
of
it
to
himfelfe
in
particular
:
Wee
haue
beleeued
in
Iesu
Christ
,
that
wee
might
be
iustified
by
the
Fayth
of
Christ
.
And
beneath
in
the
20.
verse
more
specially
he
maketh
vse
thereof
,
thus
vnto
himselfe
:
I
liue
by
faith
in
the
Sonne
of
God
,
who
hath
loued
mee
,
and
giuen
himselfe
for
mee
.
Neyther
doth
Paule
take
this
as
his
prerogatiue
,
or
peculiar
,
aboue
others
;
but
only
setteth
out
himselfe
for
an
example
vnto
vs
,
that
wee
should
so
instruct
and
comfort
our selues
:
Wherefore
else
where
he
sayeth
,
For
this
cause
,
was
J
receiued
vnto
mercie
,
that
Iesus
Christ
should
first
shew
on
mee
,
all
long
suffring
,
vnto
the
ensample
of
them
,
which
shall
in
time
to
come
beleeue
in
him
,
vnto
eternall
life
.
And
how
this
is
incident
to
all
beleeuers
,
in
an
other
place
he
telleth
vs
,
where
hauing
thus
said
,
concerning
himselfe
.
I
Iudge
all
thinges
but
doung
,
that
I
might
win
Christ
,
and
might
be
found
in
him
,
not
hauing
mine
owne
righteousnesse
,
which
is
of
the
Lawe
,
but
that
which
is
through
the
faith
of
Christ
,
euen
the
righteousnes
which
is
of
God
through
faith
:
He
teacheth
vs
,
that
this
is
direction
for
vs
,
Let
as
many
as
be
perfect
,
be
thus
minded
.
Thus
Fayth
liueih
not
in
suspense
betwixt
Hope
and
Feare
,
as
the
Crow
that
flyeth
betweene
Heauen
and
Earth
;
but
nestleth
herselfe
in
the
Woundes
of
Christ
,
as
Doues
in
the
cliftes
and
holes
of
Rockes
.
By
this
,
Wee
stand
,
sayth
Saint
Paul
;
nay
,
Wee
liue
,
sayth
the
Prophet
Abacuc
.
If
Peraduenture
,
are
not
wordes
that
proceed
from
the
mouth
of
Fayth
,
but
it
is
the
pronuntiation
of
Babylon
;
Bring
Balme
for
her
Sore
,
Jf
she
may
he
healed
.
Peraduenture
,
is
a
Plaister
to
be
set
on
the
Sore
and
side
of
Simon
Magus
,
whom
Simon
Peter
summoning
to
repentance
,
Pray
to
God
,
that
if
it
be
possible
,
the
thoughtes
of
thine
heart
may
be
forgiuen
thee
.
Wherefore
make
wee
not
our
case
,
like
the
case
of
the
Elephant
,
who
lyeth
downe
,
and
cannot
rise
againe
:
Let
vs
not
so
farre
bend
the
Bowe
,
as
to
breake
it
:
But
in
the
cause
of
Faith
,
let
vs
take
vp
Peters
Text
:
Maister
,
it
is
good
for
vs
to
be
heere
.
Let
vs
taste
of
the
Tree
of
Life
,
and
our
eyes
shall
bee
opened
.
Let
vs
sprinckle
our
heartes
,
with
the
blood
of
the
Lambe
,
and
the
destructiue
Angell
shall
not
hurt
vs
:
Let
vs
say
with
the
Spouse
,
Canticles
:
J
haue
found
him
,
whom
my
Soule
loueth
,
I
will
hold
him
fast
,
and
will
not
let
him
goe
.
The
forgiuenes
of
our
finns
,
is
an
Article
of
our
Christian
faith
;
so
that
hee
that
beleeueth
it
not
,
is
not
a
Christian
.
This
Faith
is
required
of
vs
,
through
our
whole
life
,
but
cheifely
,
about
the
time
of
our
death
;
(
when
our
Wealth
,
and
Wel
willers
,
our
Senses
and
Sensualities
,
and
all
outward
sollaces
,
and
succours
forsake
vs
.
)
For
then
Faith
enforceth
vs
,
to
goe
out
of
our selues
,
and
to
runne
to
the
mercie
of
God
,
as
to
our
Cittie
of
refuge
;
Then
is
Faith
the
hande
of
the
Soule
,
by
which
wee
draw
in
Christ
to
our selues
,
with
all
his
Benefites
.
Then
is
Faith
the
mouth
of
the
heart
,
by
which
wee
feede
on
Christ
,
as
on
a
restoratiue
,
eating
his
Body
,
and
drinking
his
Blood
,
vnto
eternall
life
.
Then
is
Faith
the
Foote
of
the
minde
,
which
enableth
vs
to
walke
with
God
,
the
meanes
whereby
wee
are
familiar
with
him
.
Then
is
Faith
the
Eare
,
by
which
wee
heare
God
speaking
to
vs
,
out
of
the
word
.
Then
is
Faith
,
the
Tongue
of
the
Soule
,
by
which
wee
talke
with
God
,
and
inuocate
his
most
holy
and
reuerende
name
.
Wherefore
Luther
was
wont
to
say
,
That
men
become
best
Christians
,
when
they
are
at
Deaths
doore
.
When
Dauid
sawe
nothing
but
present
death
before
his
eyes
,
Quietus
est
,
that
he
immediately
tooke
out
,
was
in
the
Lord
his
God
.
And
the
vse
that
he
made
to
himselfe
,
of
the
Promises
of
God
,
was
the
argument
of
his
Ioye
,
Remember
the
promife
made
to
thy
Seruant
,
wherein
thou
hast
caused
mee
to
put
my
trust
:
It
is
my
comfort
in
my
trouble
,
for
thy
promise
quickned
mee
.
As
else
where
,
where
he
sayeth
,
My
Flesh
,
and
my
heart
faileth
:
But
God
is
the
strength
of
my
heart
,
&
my
portion
for
euer
.
The
Jsraelites
,
All
this
while
I
deny
not
,
but
that
this
fayth
in
the
best
of
the
bunch
,
skirmisheth
with
doubtes
.
Hee
that
neuer
doubted
of
his
election
,
neuer
yet
beleeued
it
.
As
he
that
is
in
health
,
feeleth
many
grudginges
,
and
motions
vnto
sicknesse
;
which
he
should
neuer
feele
,
were
hee
not
sound
.
So
the
true
beleeuer
feeleth
many
quaimes
,
which
he
should
not
haue
had
,
had
he
not
beleeued
:
For
in
Man
,
there
is
a
double
estate
,
as
he
is
compounded
of
Nature
,
and
Grace
.
By
the
first
,
This
Diuorce
is
made
,
when
a
man
beginneth
to
displease
himselfe
,
and
to
hate
the
Flesh
,
and
the
filthy
fruites
thereof
.
Now
vpon
this
Diuorce
,
they
are
no
more
one
,
but
twaine
;
and
are
so
deuided
,
as
the
one
hath
nothing
to
doe
with
the
other
.
In
this
case
,
although
the
Elesh
bringeth
foorth
sinne
,
and
perisheth
:
yet
the
Christian
is
not
in
the
state
of
damnation
.
Therefore
howsoeuer
the
Flesh
fathereth
doubtes
,
recount
with
thy selfe
this
Diuorce
,
and
that
thou
art
now
wedded
vnto
Christ
;
and
so
disclaime
thy
sinnes
,
as
none
of
thine
,
basely
begotten
,
and
bastardly
brattes
.
Say
I
doubt
;
but
I
detest
my
doubtinges
,
I
am
no
cause
of
them
:
But
my
Flesh
is
the
occasion
,
which
shall
perish
,
when
as
my
Soule
shal
be
saued
by
Iesus
Christ
.
In
the
meane
while
,
cure
this
Disease
of
thy
doubtinges
,
with
these
preseruatiues
,
I
prescribe
thee
.
1
That
it
is
Gods
positiue
,
and
expresse
precept
,
thou
shouldest
beleeue
in
Christ
:
This
is
his
commaundement
,
that
wee
beleeue
in
the
Name
of
his
sonne
Jesus
Christ
:
Thou
darest
not
breake
the
eight
Commaundement
of
the
morall
Law
;
Thou
shalt
not
steale
.
And
why
art
thou
so
bould
as
to
breake
this
,
this
being
as
forcible
a
binder
as
the
other
?
2
That
God
his
promises
of
saluation
in
Christ
,
are
indefinite
,
and
generall
,
excluding
none
.
Let
one
of
them
,
heere
stand
in
the
roome
of
manie
.
So
God
loued
the
world
,
that
he
gaue
his
only
begotten
Sonne
;
that
whosoeuer
beleeueth
in
him
,
should
not
perish
,
but
haue
euerlasting
life
.
When
the
Prince
sealeth
his
generall
pardon
for
all
Felons
;
euery
man
taketh
the
benefite
of
it
,
though
he
bee
not
set
downe
by
his
name
in
it
:
But
God
hath
gone
further
with
thee
than
so
;
he
hath
particularly
signed
thee
thy
Pardon
.
1.
First
,
in
the
Seale
of
Baptisme
.
2.
Secondly
,
by
that
of
the
Supper
of
the
Lord
,
wherfore
stand
fast
in
the
faith
which
thou
hast
made
,
and
doubt
no
farther
of
it
.
3
That
Distrust
and
Despaire
,
Abraham
,
To
hope
against
hope
,
as
thou
oughtest
.
Thou
robbest
God
of
his
Glory
,
in
asmuch
as
thou
makest
his
infinite
Mercie
,
an
vnderling
to
thy
sinnes
.
Thou
makest
God
a
lyer
,
who
hath
plighted
this
promise
to
thee
of
forgiuenesse
of
sinnes
:
Nay
,
thou
doest
iustifie
Sathan
before
God
;
for
God
hath
sayd
it
,
sworne
it
,
sealed
it
with
the
redde
precious
blood
of
Christ
:
and
yet
wee
rather
beleeue
the
suggestion
of
Sathan
,
that
the
Iustice
of
God
is
not
to
be
appeased
.
This
Despaire
is
a
maladie
immedicable
:
for
thereby
wee
doe
as
the
wilfull
diseased
man
,
who
when
as
the
Chyrurgian
would
heale
his
soare
,
hee
thrusteth
his
Nayles
againe
into
it
,
and
setteth
it
backward
.
But
all
this
while
,
how
should
a
man
know
that
hee
is
thus
Sealed
,
and
hath
this
indeleble
character
of
Fayth
stamped
on
his
Soule
?
For
many
a
mans
Fayth
is
but
fayned
,
and
formed
to
the
times
.
And
such
do
but
beguile
themselues
,
while
they
stand
in
opinion
they
doe
beleeue
,
and
beleeue
not
at
all
.
I
answere
,
that
such
resemble
them
,
that
dreame
that
they
are
Princes
and
great
States
,
and
awake
starke
Beggars
.
Such
as
truly
beleeue
,
doe
know
they
beleeue
,
euen
as
hee
that
hath
a
Iewell
in
his
hand
,
knoweth
that
he
hath
it
.
For
if
a
man
that
beleeueth
an
other
man
on
his
word
,
doth
know
that
he
beleeueth
him
:
how
much
more
shall
hee
,
whose
heart
is
inspired
with
true
Fayth
,
by
the
worke
of
the
holy
Ghost
,
to
beleeue
the
Gospell
,
know
that
hee
beleeueth
it
?
If
a
man
might
not
know
whether
hee
hath
this
true
Fayth
or
noe
;
how
is
it
that
the
Apostle
perswadeth
vs
thus
:
Prooue
your selues
whether
yee
be
in
the
Fayth
:
I
know
whom
I
haue
beleeued
.
Hereby
wee
know
,
that
he
abideth
in
vs
:
euen
by
that
spirit
,
which
he
hath
giuen
vs
.
Augustine
is
plentifull
in
this
cause
:
I
will
charge
you
,
J
know
my
sheepe
.
And
J
am
knowne
of
mine
:
So
the
first
,
is
the
cause
of
the
latter
;
and
the
latter
,
alwayes
followeth
the
former
:
as
if
he
should
haue
sayd
.
While
I
acknowledge
them
for
mine
,
I
make
them
to
haue
my
light
&
knowledge
,
to
acknowledge
mee
their
Shephearde
.
Both
these
,
are
put
togeather
by
Saint
Paul
,
Seeing
yee
know
God
,
or
rather
are
knowne
of
God
.
Where
hee
teacheth
,
that
therefore
because
God
knew
the
Galathians
,
who
first
acknowledged
them
,
for
his
:
hee
consequently
imparted
this
his
owne
Wisedome
to
them
,
and
brought
them
to
that
passe
,
to
acknowledge
the
true
God
to
be
their
God
.
The
like
may
be
sayd
of
the
Loue
of
God
,
wherewith
he
loued
vs
in
Christ
to
eternall
life
,
before
the
groundworke
of
the
World
was
laide
.
God
in
louing
vs
,
hath
left
an
impression
and
obsignation
of
his
loue
in
our
heartes
,
by
which
wee
returne
,
and
retorte
this
loue
,
and
loue
him
againe
;
and
as
it
were
by
the
reflexion
of
these
Sun-beames
,
striking
into
our
heartes
,
are
prouoked
to
loue
him
.
For
Gods
loue
towardes
vs
,
beeing
by
nature
eternall
,
bringeth
foorth
at
his
full
appoynted
time
,
a
certaine
loue
in
vs
,
seruing
to
the
eternitie
of
his
glorie
.
Not
that
we
loued
him
,
but
that
he
first
loued
vs
.
As
if
hee
should
thus
say
;
By
setting
the
Seale
of
his
Loue
vpon
our
heartes
,
hee
effecteth
thus
much
,
that
wee
in
the
rereward
should
loue
him
as
a
Father
:
Wherefore
by
the
soliditie
of
that
loue
,
by
which
wee
haue
a
feeling
that
wee
loue
God
,
wee
are
made
to
know
how
large
the
dimensions
of
that
loue
of
God
are
,
by
which
from
all
eternitie
in
Christ
,
hee
hath
embraced
vs
.
Now
what
is
this
loue
else
,
but
Predestination
?
So
our
Election
,
by
which
we
are
put
apart
in
Christ
from
the
residue
of
the
World
,
setteth
a
kind
of
Image
of
God
himselfe
vpon
vs
:
that
is
,
it
begetteth
an
other
Election
,
by
which
wee
renounce
all
other
Gods
,
and
know
no
other
else
but
the
true
God
,
to
be
adored
and
worshipped
;
and
not
onely
as
wee
gather
the
cause
from
the
effect
,
but
as
wee
draw
a
Picture
from
the
president
;
and
as
from
the
forme
of
the
Seale
in
the
Waxe
,
we
easily
conceiue
what
is
the
Image
of
the
Seale
it selfe
.
And
thus
much
of
this
first
Seale
,
which
respecteth
God
,
in
these
wordes
;
The
Lord
knoweth
who
are
his
.
The
other
Seale
followeth
,
which
concerneth
our selues
,
in
the
sequell
,
thus
.
Let
euery
one
that
calleth
vpon
the
Name
of
the
Lord
,
depart
from
iniquitie
.
To
Fayth
,
the
proper
indument
of
the
Elect
,
a
speciall
Seale
of
Election
,
Good
workes
an
other
Seale
thereof
,
is
immediatly
adioyned
.
Good
workes
can
neuer
be
sundred
from
Fayth
,
as
Scriptures
and
Fathers
teach
,
and
our
Church
beleeue
.
The
Apostle
speaking
of
such
,
who
making
great
wordes
of
Christ
,
They
prefesse
they
know
God
;
but
by
workes
they
denie
him
,
and
are
abominable
,
and
disobedient
;
and
to
euery
good
worke
reprobate
:
Where
,
to
denie
God
,
is
to
denie
the
Fayth
.
In
an
other
place
hee
sayth
,
if
there
be
any
that
prouideth
not
for
his
owne
,
and
namely
for
them
of
his
household
,
he
hath
denied
the
Fayth
:
Now
hee
that
denieth
the
Fayth
,
can
not
haue
Fayth
.
Also
,
Saint
Iohn
sayth
;
Hee
that
sayth
,
I
know
him
,
and
keepeth
not
his
commaundementes
,
is
a
lyar
:
Where
hee
concludeth
that
to
be
a
lying
and
a
false
Fayth
,
which
hath
not
ioynt
commerce
with
the
performaunce
of
his
preceptes
:
but
a
counterfait
Fayth
,
is
no
Fayth
at
all
:
Therefore
they
goe
both
hand
in
hand
togither
;
Fayth
&
Good
workes
,
and
will
not
part
company
.
Male
credit
quicunque
peccat
.
Hee
that
is
a
sinner
,
is
but
a
simple
beleeuer
.
Good
workes
are
the
fruites
of
Iustifying
fayth
,
and
doe
necessarily
spring
and
grow
from
thence
:
Wherefore
Fayth
beeing
the
badge
of
the
Elect
;
and
Workes
inseparably
being
the
effectes
thereof
:
the
sequell
must
needes
bee
,
that
Good
workes
must
be
also
the
Liuerie
of
the
Elect
,
whereby
they
may
be
knowne
.
Which
stoppeth
the
mouth
of
our
carnall
Epicures
;
who
vpon
the
foundation
of
Gods
immutable
decree
of
our
election
,
would
lay
the
structure
and
composition
of
a
dissolute
conuersation
,
while
they
reason
thus
:
Wee
may
liue
as
wee
list
;
because
if
wee
be
predestinated
vnto
life
,
wee
can
not
be
lost
.
But
such
are
to
know
,
that
the
End
,
and
the
Meanes
,
that
make
to
the
end
,
must
needes
goe
togeather
.
Fayth
and
Good
Workes
inseparably
accompanie
the
worke
of
our
Election
.
God
glorifieth
not
the
Elect
,
before
hee
hath
Called
and
Iustified
them
:
yea
,
before
they
Beleeue
,
and
declare
by
their
Workes
that
they
doe
beleeue
.
Wee
are
created
in
Christ
Iesu
vnto
good
Workes
,
which
God
hath
ordained
,
that
wee
should
walke
in
them
.
make
sure
our
Election
,
and
Vocation
,
by
good
workes
;
as
many
Copies
haue
it
;
not
to
God
,
our
vocation
being
certaine
vnto
him
before
the
Worldes
creation
:
but
to
our selues
,
&
to
our
neighboures
.
This
is
one
of
the
chiefest
vses
we
make
of
Good
workes
;
that
by
them
not
as
causes
,
but
effectes
of
our
Election
and
Fayth
,
wee
our selues
and
our
brethren
,
are
assured
and
secured
of
our
saluation
.
Where
the
mouthes
of
the
Pelagians
are
stopped
,
who
make
the
foresight
of
our
Fayth
,
and
Workes
in
God
,
the
cause
of
our
Saluation
:
when
as
of
the
quite
contrary-side
,
God
hath
predestinated
vs
to
Fayth
,
and
Good
workes
;
because
he
hath
chosen
vs
to
eternall
life
.
Jobtained
mercy
of
the
Lord
to
be
faythfull
:
he
saith
not
,
Because
I
was
to
be
faithfull
.
As
where
he
speaketh
in
the
same
manner
,
thus
;
That
we
should
be
vnblamable
,
not
because
we
were
to
bee
such
.
As
againe
where
hee
sayth
;
Wee
are
created
in
Christ
Iesu
vinto
Good
workes
,
which
God
hath
ordained
,
that
wee
should
walke
in
them
;
not
because
wee
did
them
.
As
finally
,
where
he
saith
;
The
Grace
of
God
hath
appeared
,
that
wee
should
liue
soberly
,
righteously
,
godly
:
not
because
wee
were
so
to
doe
.
It
can
not
be
rightly
said
,
that
God
first
foreseeth
that
men
are
to
beleeue
,
and
afterward
predestinateth
them
to
beleeue
:
Because
whom
hee
foreknew
should
beleeue
,
therefore
hee
foreknew
it
,
Iustine
Martyr
calleth
them
,
The
Elect
,
who
are
foreknowne
,
that
they
should
beleeue
:
wherefore
such
as
by
Gods
grace
are
delighted
in
Good
workes
;
in
them
there
is
a
certaine
signe
and
seale
,
that
they
beleeue
in
Christ
,
and
so
that
they
are
elected
in
Christ
vnto
eternall
life
.
Fayth
is
of
the
nature
of
a
Tree
in
operation
;
which
naturally
of
it selfe
,
bringeth
foorth
fruites
;
so
that
there
is
no
need
that
the
Tree
be
commaunded
to
yeeld
her
encrease
:
So
the
faythfull
man
without
coaction
disposeth
himselfe
to
be
fruitfull
in
Good
workes
,
the
Law
of
God
being
grafted
in
his
heart
,
so
that
his
delight
is
dayly
in
the
same
:
So
that
of
his
owne
accord
,
he
doth
Good
workes
,
as
of
him selfe
hee
eateth
,
hee
drinketh
,
seeth
,
heareth
,
and
performeth
such
faculties
as
are
incident
to
Nature
:
As
hee
that
is
thirstie
doth
but
stay
vntill
drinke
come
:
and
as
hee
that
is
hungrie
,
expecteth
his
meate
,
and
then
willingly
and
naturally
hee
taketh
them
both
:
So
the
Faythfull
man
,
hungrie
and
thirstie
of
Righteousnesse
,
taketh
the
aduantage
of
all
occasions
,
to
doe
the
Workes
thereof
.
Although
Fayth
alone
iustifieth
and
knitteth
the
Marriage
knotte
betweene
the
Soule
&
Christ
;
and
is
properly
the
Wedding
garment
,
and
the
signe
Tau
which
must
Protect
vs
from
the
power
of
the
euill
Angels
;
yet
Fayth
is
neuer
seuered
from
Charitie
:
Wherefore
the
Faythfull
are
resembled
to
Orchardes
,
Vines
,
and
Trees
,
that
bring
foorth
Fruite
in
season
.
The
Church
by
Isaiah
is
resembled
to
a
Vine
,
I
am
the
Vine
,
and
my
Father
is
the
Husbandman
;
euery
Branch
that
beareth
not
fruite
in
mee
,
hee
taketh
away
:
and
euery
one
that
beareth
fruite
,
he
purgeth
it
,
that
it
may
bring
foorth
more
fruite
.
Wherefore
,
God
is
sayd
to
haue
come
downe
to
the
Garden
of
Nuttes
,
to
see
the
fruites
of
the
Valley
,
to
see
if
the
Vine
budded
,
and
the
Pomegranats
flourished
.
Moreouer
,
we
are
to
Bring
foorth
Fruites
in
patience
:
For
God
,
Christians
are
Trees
of
righteousnesse
,
grewing
by
the
Riuers
of
the
Sanctuarie
:
But
not
such
Trees
as
ours
are
;
for
they
take
roote
vpwarde
in
Heauen
in
Christ
;
and
their
branches
grow
downeward
,
and
fructifie
among
men
.
Wherefore
theoricall
Religion
is
not
enough
.
It
serueth
not
our
turnes
to
beare
the
name
of
Christians
,
if
wee
liue
not
as
Christians
.
True
Pietie
,
challengeth
a
departure
from
Iniquitie
.
Jacobs
smooth
Voyce
,
and
Esaus
rough
Garment
,
agree
not
togeather
.
Wee
beare
Adams
disease
about
vs
,
rather
tasting
of
the
Tree
of
Knowledge
;
then
of
the
Tree
of
Life
:
Scientia
,
Knowledge
;
weigheth
heauier
in
the
Ballence
,
then
Conscientia
,
Conscience
;
therefore
our
Sorrow
must
be
added
to
that
part
,
to
adde
more
weight
vnto
it
.
Such
Vocalistes
,
haue
their
Repulse
alreadie
in
the
persons
of
those
prating
Professors
;
whom
Christ
shooke
off
thus
:
J
know
you
not
,
depart
from
mee
yee
workers
of
iniquitie
:
For
Light
and
Darknesse
will
haue
no
entercourse
togeather
:
God
and
Belial
will
not
bargaine
togeather
.
Righteousnesse
and
Truth
is
the
preparation
of
his
seate
.
Hee
that
will
fill
a
Glasse-bottle
with
Hony
that
stood
full
of
Vineger
before
,
must
first
emptie
it
of
the
Vineger
before
it
can
be
capable
of
the
Hony
.
The
vessels
of
our
Soules
are
full
vp
to
the
brim
with
the
sharpe
Vineger
of
our
sinnes
;
God
would
gladly
fill
them
with
the
Hony-blessinges
of
his
goodnesse
:
Wherefore
wee
must
first
be
purged
and
rinced
of
our
former
iniquities
.
Lethalia
peccata
non
sunt
Christianorum
,
sed
Ethnieorum
,
Deadly
sinnes
are
not
of
Christians
,
but
of
Heathens
.
Wherefore
our
Circumcision
went
before
our
Reconciliation
;
to
signifie
that
the
circumcision
of
our
sinnes
,
must
goe
before
our
pacification
with
God
.
Wee
are
not
vnder
the
Law
,
but
vnder
Grace
.
What
then
?
Therefore
Iniquitie
must
not
thus
set
vp
a
Monarchie
in
vs
:
it
is
Paules
consequent
,
and
it
is
necessarily
inferred
.
With
our
new
Profession
,
wee
must
cast
off
our
old
Conuersation
;
as
the
Eagle
casteth
her
Bill
:
And
we
must
know
that
the
kingdome
of
God
is
not
in
word
,
but
in
worke
.
Dauids
monition
in
these
words
;
Yee
that
loue
God
,
see
that
yee
hate
the
thing
that
is
euill
;
Let
euery
one
that
calleth
vpon
the
name
of
the
Lord
,
depart
from
iniquitie
.
Aulus
Fuluins
,
on
a
time
,
espying
his
Sonne
in
Catilines
Campe
among
the
rebellious
route
,
would
haue
put
him
to
the
Sword
,
telling
him
,
that
hee
begot
him
not
for
Catiline
,
but
for
his
Countrie
:
So
this
is
not
the
condition
of
our
creation
,
or
the
consideratio
of
our
regeneration
,
that
we
should
serue
vnder
sinne
,
the
professed
Enemie
vnto
God
,
but
that
wee
should
serue
him
in
righteousnesse
,
and
true
holynesse
,
all
the
dayes
of
our
life
.
Demades
in
times
past
,
seeing
Philip
the
King
,
want
only
disposed
among
his
Minions
,
insulting
vpon
the
misfortunes
of
his
Prisoners
,
whom
he
had
then
in
durance
;
thus
grauely
and
aduisedly
censured
his
leuitie
:
Sithens
Fortune
and
good
lucke
,
hath
imposed
vpon
thee
,
the
person
of
Agamemnon
,
(
that
is
of
a
valiant
and
victorious
Prince
,
)
mayest
thou
not
be
ashamed
to
play
the
Thersites
,
(
that
is
a
Man
of
vnseemely
demeanour
?
)
It
is
a
huge
disgrace
to
a
Kings
Sonne
any
way
,
to
conuerse
with
rascall
Company
:
So
,
wee
beeing
adopted
the
Sonnes
of
God
,
by
grace
in
Christ
Iesu
,
it
will
bee
an
indeleble
turpitude
in
vs
,
to
haue
any
dealing
with
sinne
&
iniquitie
:
Wherefore
remember
wee
our
calling
,
and
let
euery
one
of
vs
that
call
vpon
God
,
bidde
adiewe
to
iniquitie
.
Wee
will
conclude
all
,
with
a
short
supputation
&
suruey
of
the
multiplicitie
of
especiall
vse
,
that
this
Text
tendereth
vs
.
1
First
,
heere
is
liuely
demonstrance
of
the
vncreated
wisedome
of
God
,
who
in
his
eternall
counsaile
,
hath
foreseene
,
and
in
singuler
wisedome
,
hath
disposed
of
euery
ones
estate
,
and
this
foundation
,
of
his
ordidation
,
standeth
sure
,
without
possibilitie
of
any
alteration
.
2
Heere
is
also
consideration
of
his
power
absolute
,
that
he
is
able
,
notwithstanding
all
resistaunce
,
to
saue
all
such
,
as
are
appointed
thereunto
by
his
diuine
prouidence
.
3
Thirdly
,
heere
is
Mercy
,
taking
Iustice
by
the
Heele
,
and
supplanting
it
as
Jacob
did
Esau
,
in
sauing
such
by
his
gratious
election
,
through
the
hand
of
a
Mediator
,
which
were
determined
to
destruction
.
4
Fourthly
,
heere
is
argument
of
liquide
,
Ioy
and
comfort
,
that
this
foundation
of
our
saluation
is
the
Lordes
,
it
must
needes
therefore
,
be
vnresistable
and
most
sure
.
5
Fiftly
,
whereas
God
hath
preordinated
vs
to
life
,
and
hath
giuen
vs
the
meanes
in
his
word
to
attaine
the
certificat
of
our
particuler
election
,
let
vs
take
the
counsaile
S.
Peter
giueth
vs
,
6
Further
,
hence
ariseth
Patience
in
afflictions
,
in
asmuch
as
,
Those
whom
hee
knew
before
,
hee
also
predestinated
to
be
made
like
to
the
Image
of
his
Sonne
;
as
Saint
Paul
setteth
it
downe
:
now
wherein
our
conformitie
with
his
Sonne
standeth
,
hee
else-where
sheweth
vs
,
where
he
layeth
it
downe
thus
:
In
the
fellowship
of
his
afflictions
,
&
by
being
made
conformable
vnto
his
death
.
Wherefore
they
feede
vpon
a
fond
Fancie
,
which
is
a
strong
fallacie
,
who
make
an
estimate
of
the
Graces
of
God
towardes
them
,
by
the
measure
and
proportion
of
their
worldly
prosperitie
;
that
the
Lord
heere
affordeth
them
.
Saint
Paul
teacheth
them
otherwise
,
God
to
shew
his
wrath
,
and
to
make
his
power
knowne
,
suffereth
with
long
patience
,
the
vessels
of
wrath
prepared
vnto
destruction
.
The
Sheepe
that
are
highly
kept
in
the
better
Pastures
,
come
soonest
to
the
slaughter
,
when
as
such
as
feede
on
the
Common
,
liue
a
longer
time
.
7
Moreouer
,
wee
are
heere
armed
,
and
prepared
to
withstand
all
offence
,
that
wee
might
otherwise
take
vp
in
the
sense
of
the
contempt
,
that
is
cast
vpon
the
Ghospell
,
and
in
the
senselesse
ignoraunce
of
the
People
,
while
wee
ponder
this
in
our
mindes
,
that
nothing
contingently
,
or
casually
commeth
to
passe
,
but
according
to
the
purpose
and
foreknowledge
of
God
,
the
Lord
knowing
who
are
his
.
In
this
respect
,
Gods
Ministers
are
not
to
discourage
them selues
,
and
to
be
out
of
heart
,
in
that
their
labours
haue
no
better
successe
in
the
heartes
of
their
hearers
,
&
bring
foorth
such
slender
fruites
,
while
they
fixe
their
thoughtes
vpon
the
Decree
of
God
,
of
sauing
some
,
and
of
reiecting
other
some
;
it
belonging
also
to
the
sayd
Decree
,
that
some
are
called
sooner
,
and
some
later
.
8
Moreouer
,
whereas
the
Lord
knoweth
who
are
his
;
and
some
there
be
,
whom
hee
is
sayd
not
to
know
:
wee
are
thereby
stroken
with
no
small
feare
.
It
is
the
consequent
and
application
the
Apostle
maketh
from
the
excision
and
extirpation
of
the
Jewes
(
the
naturall
Branches
)
and
the
insition
of
the
Gentiles
:
Through
vnbeliefe
they
are
broken
off
;
and
thou
standest
by
Fayth
:
be
not
high
minded
,
but
feare
.
There
is
nothing
happen
to
them
,
but
may
befall
vs
:
for
others
examples
,
are
our
Looking-glasses
.
Judas
was
tearmed
an
Incarnate
Deuill
;
and
his
end
was
most
fearefull
:
but
without
the
greater
supportation
of
Gods
grace
,
wee
should
not
onely
betray
Christ
with
Judas
;
but
worser
then
the
Jewes
,
wee
should
a
thousand
wayes
crucifie
him
.
Consider
we
with
our selues
,
whether
there
be
not
now
in
Hell
,
such
who
were
of
better
conuersation
then
wee
,
while
wee
liued
heere
on
earth
.
Isai
calleth
the
people
of
his
time
,
The
people
of
Sodom
,
and
,
the
people
of
Gomorah
.
9
Finally
,
from
the
clause
and
conclusion
of
this
sentence
,
Let
euery
one
,
who
calleth
on
the
Name
of
the
Lord
,
depart
from
Iniquitie
:
direction
vnto
Sanctification
aryseth
;
because
,
whom
God
hath
chosen
vnto
life
,
hee
hath
also
chosen
vnto
newnesse
of
life
.
Hee
hath
chosen
vs
(
sayth
Saint
Paul
)
before
the
foundation
of
the
world
,
that
wee
should
be
holy
,
and
without
blame
before
him
in
loue
:
Whereto
answereth
,
that
which
hee
hath
else-where
in
the
same
Letter
;
Wee
are
created
in
Christ
Jesus
,
vnto
good
workes
,
which
God
hath
ordained
that
wee
should
walke
in
them
.
Wee
haue
the
same
Diuinitie
deliuered
vs
in
his
writing
to
the
Thessalonians
,
God
hath
from
the
beginning
chosen
you
to
saluation
,
through
sanctification
of
the
Spirit
,
and
the
Fayth
of
trueth
.
Vessels
of
honour
:
Wherefore
such
as
will
be
of
that
nature
,
To
the
pulling
downe
of
an
House
,
the
course
is
quite
contrarie
to
that
which
was
taken
when
it
was
first
erected
;
for
that
which
was
set
vp
last
was
the
Roofe
;
and
with
the
Roofe
,
we
beginne
to
reaue
it
and
we
come
to
the
Foundation
at
the
last
.
So
the
Deuill
,
seeking
the
ruine
of
vs
all
,
hee
first
assaulteth
our
Good
workes
,
the
vppermost
of
our
Building
;
our
Almes
,
our
Fastes
,
our
Prayers
,
our
Charitie
:
and
then
he
layeth
at
the
Foundation
of
our
Fayth
,
and
sayth
;
Downe
with
it
,
downe
with
it
,
euen
to
the
ground
.
Finally
,
this
parcell
of
Scripture
,
is
the
very
Period
of
all
the
Scripture
,
as
the
purport
of
all
the
Workes
of
God
,
done
,
and
yet
in
doing
,
towardes
vs
.
They
haue
many
endes
and
purposes
beside
;
the
principall
whereof
,
is
the
Glorie
of
God
:
the
rest
come
in
at
the
second
hand
,
and
are
seruantes
vnto
this
,
as
ordinated
and
sequestred
to
this
seruice
and
office
of
furthering
and
setting
foorth
the
excellencie
of
this
Glorie
.
Now
among
those
of
the
secondarie
sort
,
this
easily
is
the
chiefe
,
A
zeale
to
Pietie
:
a
diligent
endeauour
to
depart
from
Iniquitie
.
The
whole
Scripture
is
resolued
into
Law
,
and
Gospell
.
Historie
is
a
midling
betweene
both
,
and
an
appurtenaunce
vnto
them
.
The
whole
Law
is
abridged
and
summed
in
this
sentence
,
Declina
a
malo
;
et
fac
bonum
:
Eschew
that
is
euill
;
and
ensue
that
is
good
.
The
whole
knowledge
of
the
Law
,
is
in
the
knowledge
of
our
three-folde
estate
.
1.
Of
that
we
had
by
Creation
2
Of
that
wee
haue
now
by
Nature
.
3.
Of
that
wee
ought
to
be
now
:
this
one
end
,
to
Depart
from
Iniquitie
,
is
Finis
vltimis
,
alwayes
at
the
ende
of
all
of
them
three
.
Wee
are
told
what
we
were
by
Creation
;
that
we
should
striue
by
Departing
from
iniquitie
,
to
recouer
our
primitiue
condition
.
Wee
are
shewed
what
wee
are
now
by
corruption
;
that
wee
might
runne
from
the
Law
,
to
Christ
;
and
lead
a
holy
conuersation
.
3.
Lastly
,
it
lessoneth
vs
what
wee
ought
to
bee
;
namely
,
Conformable
to
our
first
Image
,
of
Righteousnesse
and
holinesse
,
by
renouncing
all
Wickednesse
.
This
is
the
onely
Tribute
siluer
he
requireth
at
our
handes
,
as
Moses
thus
expresly
telleth
vs
in
Deuteronomie
.
What
doth
the
Lord
thy
God
require
of
thee
;
but
to
feare
the
Lord
thy
God
,
and
to
walke
in
his
wayes
?
The
same
is
the
consideration
of
the
Law
of
the
Gospell
,
signified
by
Zacharie
;
That
wee
being
deliuered
out
of
the
hands
of
our
enimies
,
might
serue
him
without
feare
,
in
righteousnesse
and
holinesse
before
him
,
all
the
dayes
of
our
life
:
as
by
Paul
in
like
manner
where
he
sayth
:
The
Grace
of
God
that
bringeth
saluation
to
all
men
,
hath
appeared
,
and
teacheth
vs
,
that
we
should
denie
all
vngodlinesse
,
and
worldly
lusts
;
&
that
we
should
liue
soberly
,
and
righteously
,
and
godly
,
in
this
present
world
,
looking
for
that
blessed
hope
,
and
appearing
of
that
glorie
of
that
mightie
God
,
and
of
our
Sauiour
Iesus
Christ
,
who
gaue
himselfe
for
vs
,
that
he
might
redeeme
vs
from
all
iniquitie
,
and
purge
vs
to
be
a
peculiar
people
vnto
himselfe
,
zelous
of
Good
workes
.
The
like
respect
there
is
of
all
the
Workes
of
God
,
and
his
Sonne
Christ
,
already
wrought
,
or
to
be
wrought
for
vs
.
The
scope
at
which
they
driue
,
is
the
renuntiation
of
our
Sinnes
.
All
the
Workes
of
God
,
whatsoeuer
they
bee
,
must
be
of
these
three
kindes
.
1.
Such
as
concerne
our
Creation
,
Preseruation
,
Protection
.
2.
Or
such
as
belong
to
our
Redemption
by
Christ
.
3.
Or
such
as
appertaine
to
our
communicate
Redemption
and
Grace
.
1
The
Creation
of
the
World
was
for
mans
sake
,
to
the
end
that
man
might
know
God
,
and
by
knowing
,
glorifie
him
.
This
is
plaine
by
this
the
Apostle
sayth
:
The
inuisible
thinges
of
him
,
that
is
,
his
eternall
power
,
and
Godhead
,
are
seene
by
the
creation
of
the
world
,
being
considered
in
his
workes
,
to
the
intent
that
they
should
be
without
excuse
:
Because
that
when
they
knew
God
,
they
glorified
him
not
as
God
,
neyther
were
thankfull
.
Now
God
can
not
otherwise
be
glorified
,
but
by
our
conformitie
to
the
Law
,
by
our
departure
from
iniquitie
,
&
by
our
duties
of
pietie
and
integritie
.
No
other
end
hee
proposeth
to
himselfe
in
his
afflicted
punishments
,
that
so
they
might
consider
his
anger
towards
sinne
,
to
be
shie
thereof
,
and
shunne
it
.
He
hath
determined
the
Diuels
,
and
the
Reprobates
,
to
damnation
,
to
no
other
ende
,
then
to
warne
the
Elect
not
to
sinne
,
and
if
they
sin
,
to
saue
themselues
by
repentance
,
and
by
perfourmance
,
of
future
obedience
.
The
patience
of
God
,
is
to
the
same
purpose
:
His
sufferance
,
Despicest
thou
the
riches
of
his
bountifulnes
,
and
patience
,
and
long
sufferance
,
not
knowing
that
the
bountifulnesse
of
God
leadeth
thee
to
repentance
?
The
common
and
ordinarie
benefites
of
God
,
redound
vnto
the
wicked
.
The
Cloudes
droppe
downe
Fatnesse
vppon
their
Cloddes
,
they
haue
the
gracious
dew
of
his
blessing
,
though
none
of
his
inheritance
:
That
his
practise
might
be
president
,
and
Patterne
to
vs
,
of
pietie
and
perfection
,
as
he
intimateth
in
the
conclusion
thereof
,
in
this
sentence
of
monition
,
Bee
yee
also
perfect
,
as
your
heauenly
Father
is
perfect
.
2
All
the
Workes
of
our
Redemption
,
are
of
reference
vnto
this
,
Our
departure
from
Iniquitie
.
For
all
the
Promises
of
the
Gospell
in
Christ
,
are
to
dispell
Despaire
,
that
we
should
not
as
absorpt
of
Desperation
,
plunge
our selues
through
our
sinnes
,
into
the
pitte
of
Perdition
:
but
contrariwise
,
vnder
hope
of
Grace
,
should
repent
vs
of
our
Trespasses
,
and
depart
from
our
Iniquities
.
Christ
,
the
Argument
of
the
Gospell
,
conformed
himselfe
to
the
rites
of
the
Law
,
could
defie
euery
aduersarie
that
could
accuse
him
of
Sinne
,
was
obedient
to
his
Father
to
the
death
;
that
his
example
,
should
be
our
imitation
,
according
to
this
his
direction
in
such
causes
;
I
haue
giuen
you
an
exsample
,
that
as
I
haue
done
,
so
should
yee
doe
.
Hee
that
saith
hee
is
in
him
,
must
walke
as
hee
hath
walked
.
Hee
cured
the
Sicke
,
raised
the
Dead
,
filled
the
Hungrie
with
good
thinges
,
as
for
other
ends
,
so
namely
and
mainely
,
for
this
one
ende
,
that
while
they
recounted
how
Sinne
brought
these
euils
into
the
World
,
they
should
shake
off
these
euils
,
and
forsake
their
sinnes
;
the
Caution
giuen
by
Christ
to
the
Palsey-man
:
Now
thou
art
whole
,
sinne
no
more
,
least
a
greater
euill
come
vnto
thee
.
Hee
remitted
sinnes
,
that
wee
should
committe
no
more
sinnes
,
wherefore
hee
sayeth
to
the
adultresse
in
the
Ghospell
:
Jf
no
man
condemne
thee
,
J
doe
not
condemne
thee
,
Goe
in
peace
.
The
same
matter
of
meditation
,
ariseth
vnto
vs
,
out
of
the
circumstances
of
his
passion
.
Hee
did
beare
the
Crosse
,
and
suffered
the
shame
for
vs
,
to
deliuer
vs
determined
to
eternall
death
;
and
to
leaue
vs
an
example
,
that
it
seeme
not
grieuous
vnto
vs
,
to
suffer
all
manner
of
euill
vniustly
for
his
sake
This
vse
Saint
Peter
giueth
vs
of
Christe
Passion
for
vs
:
Forasmuch
as
Christ
hat
suffered
for
vs
in
the
flesh
;
arme
your selues
likewise
with
the
same
minde
,
which
is
,
that
hee
the
hath
suffered
in
the
flesh
,
hath
ceased
from
sinne
that
he
hence
forward
should
liue
,
not
after
the
lustes
of
men
,
but
after
the
will
of
God
:
That
is
in
a
word
,
as
it
is
else
where
deliuered
,
That
wee
should
crucifie
the
flesh
with
the
lustes
thereof
.
He
prayed
for
his
Enimies
,
to
teach
vs
to
forbeare
vengeaunce
,
&
to
beare
wronges
with
patience
.
Hee
dieth
,
not
onely
to
saue
our
Soules
from
death
:
but
also
to
the
end
,
that
wee
should
die
to
our
sinnes
.
The
application
that
Paul
maketh
of
that
Article
of
the
Fayth
.
He
is
buried
,
Wee
are
buried
then
with
him
by
baptisme
into
his
death
,
that
like
as
Christ
was
raysed
vp
from
the
dead
to
the
glory
of
the
Father
:
so
wee
also
should
walke
in
newnesse
of
life
.
Hee
dispatcheth
his
Apostles
into
the
wide
perambulation
of
the
world
,
with
this
legatiue
Commisson
,
to
preach
the
Gospell
,
and
Remission
of
sinnes
;
and
to
this
speciall
end
,
that
wee
should
make
an
end
of
sin
,
as
in
the
clause
of
that
commission
,
is
not
obscurely
intimated
,
where
these
wordes
are
added
;
Teaching
them
to
obserue
such
thinges
,
as
J
haue
commaunded
you
.
Hee
ascended
vp
to
Heauen
,
not
onely
to
appeare
for
vs
in
the
presence
of
God
,
but
also
to
raise
vp
our
Soules
from
the
nethermost
Pitte
to
the
vppermost
Heauens
,
that
wee
might
learne
in
liew
of
this
benefite
,
to
lead
an
heauenly
life
.
It
is
the
warning
that
Paul
giueth
vs
out
of
the
sayd
Learning
:
If
yee
be
then
risen
with
Christ
,
seeke
those
thinges
that
are
aboue
,
and
not
those
thinges
that
are
on
the
earth
.
This
was
Paules
course
of
conuersation
;
Our
conuersation
is
in
Heauen
.
Finally
,
foretelling
the
finall
Iudgement
,
hee
inserteth
this
speciall
end
hereof
,
to
giue
to
euery
one
according
to
his
workes
.
Wherefore
it
standeth
vs
in
hand
as
much
as
our
Soules
&
Bodies
are
worth
,
to
looke
to
our
wayes
,
and
to
follow
our
iniquities
no
more
.
3
Lastly
,
the
workes
of
our
communicate
Redemption
,
implye
the
same
condition
.
The
Apostle
shutteth
them
all
vp
in
foure
wordes
.
1.
1.
The
intention
of
our
Election
,
heedeth
this
condition
,
as
where
Paul
teacheth
it
,
saying
:
Hee
hath
chosen
vs
in
him
before
the
foundation
of
the
world
,
that
we
should
be
holy
and
without
blame
before
him
in
loue
.
Of
our
Vocation
,
wee
may
say
the
like
:
For
God
hath
not
created
vs
to
vncleannesse
,
but
vnto
holinesse
.
Wee
haue
Fayth
giuen
vs
to
obey
his
Call
:
First
,
that
thereby
we
might
pertake
of
the
righteousnesse
of
Christ
imputed
to
vs
.
2.
Next
,
that
wee
might
obserue
the
Law
;
and
that
the
righteousnesse
of
the
Law
might
be
fulfilled
in
vs
.
Doe
wee
make
the
Law
of
none
effect
through
Fayth
?
God
forbid
:
yea
,
wee
establish
the
Law
.
Hee
Iustifieth
vs
,
in
pardoning
our
sinnes
,
that
we
should
be
no
more
factiue
instrumentes
to
sinne
,
Giue
vp
our
members
as
seruantes
vnto
righteousnesse
in
holinesse
:
he
instilleth
his
holy
Spirit
into
vs
,
that
being
made
the
Members
of
Christ
,
and
the
Temples
of
the
holy
Ghost
,
wee
should
take
heed
how
hereafter
we
pollute
and
defile
our
bodyes
with
iniquities
.
It
is
the
quicke
expostulation
and
question
of
the
blessed
Apostle
:
Know
yee
not
that
your
bodyes
are
the
Temples
of
the
holy
Ghost
?
Hee
that
shall
pollute
the
Temple
of
God
,
him
shall
God
destroy
.
All
the
Religion
that
we
haue
in
the
Church
;
as
Preaching
,
Sacraments
,
Prayers
,
Discipline
,
driue
at
this
end
;
to
die
to
sinne
,
to
liue
to
God
.
To
conclude
,
our
Glorification
includeth
&
concludeth
the
same
consideration
;
Then
shall
God
be
all
in
all
,
because
then
there
shall
be
no
more
sinne
to
striue
against
God
.
Wherefore
,
bend
wee
,
and
band
wee
all
our
Sinnewes
and
Sides
against
the
sides
of
Sinne
,
that
wee
may
liue
in
his
feare
,
and
die
in
his
fauour
;
and
enioy
that
Place
,
which
the
Father
of
old
hath
prepared
,
Christ
of
late
hath
purchased
,
and
to
which
wee
are
sealed
,
by
the
Spirit
of
sanctification
:
To
these
three
Persons
,
and
one
God
,
be
praise
,
and
glorie
,
now
and
euer
,
Amen
.