Matth
.
23.37
,
38.
Ierusalem
,
Ierusalem
,
which
killest
the
Prophets
,
and
st●●est
them
which
are
sent
to
thee
,
how
often
would
I
haue
gathered
thy
children
together
,
as
the
hen
gathereth
her
chickens
vnder
her
wings
,
and
ye
would
not
!
Behold
,
your
habitation
shall
be
left
vnto
you
desolate
.
THis
whole
chapter
containes
a
Sermon
that
our
Sauiour
Christ
made
to
the
Iewes
at
Ierusalem
.
It
hath
two
parts
.
The
first
,
is
a
reproofe
of
the
Iewish
Doctours
,
namely
the
Scribes
and
Pharisies
for
sundrie
vices
,
from
the
beginning
of
the
chapter
to
the
36.
verse
.
The
second
,
is
an
Inuectiue
against
Ierusalem
,
in
the
words
which
I
haue
now
read
:
Ierusalem
,
Ierusalem
,
which
killest
the
Prophets
,
&c.
In
the
Inuectiue
two
things
are
to
be
considered
,
the
Rebellion
of
Ierusalem
in
the
37.
verse
,
and
the
punishment
of
this
sinne
,
verse
38.
Touching
the
Rebellion
it selfe
three
things
are
set
downe
,
the
place
&
p●rsons
in
the
wordes
Ierusalem
,
Ierusalem
:
the
degree
and
practise
of
rebellion
,
in
these
wordes
,
which
killest
the
Prophets
,
&c.
the
manner
and
forme
of
their
rebellion
,
in
these
words
,
How
oft
wold
I
haue
gathered
you
,
&
ye
wold
not
.
According
to
the
order
of
the
holy
Ghost
,
first
I
will
begin
with
the
place
.
It
is
a
wonder
that
Ierusalem
of
all
the
places
in
the
world
,
should
be
charged
with
the
height
of
rebellion
against
God
.
For
it
was
the
citie
of
God
,
and
had
prerogatiues
aboue
all
cities
in
the
world
.
Rom.
9.5
.
Saint
Paul
hath
noted
seuen
of
them
.
The
first
is
,
that
they
were
Israelites
,
that
is
,
of
the
posteritie
of
Iacob
:
the
second
is
Adoption
,
in
that
they
were
reputed
and
called
the
children
of
God
:
the
third
is
,
that
they
had
the
glorie
of
God
,
that
is
,
the
Mercy-seat
,
the
pledge
of
the
presence
of
God
:
the
fourth
is
the
Couenants
,
that
is
,
the
two
tables
of
the
couenant
:
the
fifth
is
the
giuing
of
the
law
,
namely
of
the
Iudiciall
and
ceremoniall
Lawe
:
the
sixth
is
,
the
worship
of
God
,
the
publike
solemnitie
whereof
was
tied
to
the
Temple
at
Ierusalem
:
the
seuenth
,
that
to
them
pertained
the
promises
made
to
the
Patriarkes
touching
the
Messias
.
To
these
,
Micah
4.
●
the
prophet
Micah
addeth
the
eight
priuiledge
,
that
the
first
Church
of
the
New
Testament
,
should
be
gathered
in
Ierusalem
,
and
that
consequently
,
the
preaching
of
the
Gospel
should
passe
thence
to
all
nations
.
Now
,
for
all
these
blessings
and
mercies
,
Christ
our
Sauiour
cries
out
and
complaines
of
Ierusalems
rebellion
.
And
this
is
not
the
first
time
of
his
complaint
.
In
the
daies
of
the
prophet
Isai
he
saith
,
Isa
.
5.
●
that
when
he
had
done
all
that
he
could
doe
for
his
vineyarde
,
it
brought
forth
nothing
but
wilde
grapes
.
Ezech
.
16.
all
.
By
the
prophet
Ezechiel
he
sets
downe
a
long
catalogue
of
his
blessings
to
this
people
,
and
withall
a
catalogue
of
their
vnthankfulnes
.
Hence
it
appeares
,
that
where
God
shewes
the
greatest
mercie
,
there
oftentimes
is
the
greatest
wickednes
and
vnthankfulnes
.
And
this
is
partly
verified
in
this
land
,
for
within
the
compasse
of
this
fourtie
yeares
,
we
haue
receiued
great
blessings
from
God
both
for
this
life
and
for
the
life
to
come
,
specially
the
Gospel
with
peace
and
protection
:
and
the
like
haue
not
bin
seene
in
former
ages
:
yet
there
was
neuer
more
vnthankfulnes
then
now
.
For
now
commonly
men
are
wearie
of
the
Gospel
,
and
begin
to
decline
from
that
which
they
haue
bin
:
and
the
care
to
please
God
and
doe
his
will
is
accounted
but
a
curious
precisenes
of
many
.
Secondly
hence
it
may
be
gathered
,
that
God
doth
not
tie
the
infallible
assistance
of
his
spirit
to
any
place
or
condition
of
men
.
If
euer
any
citie
in
the
world
had
this
priuiledge
it
was
Ierusalem
.
But
Ierusalem
which
was
the
seat
and
habitation
of
God
,
had
not
this
priuiledge
,
because
it
is
here
cha●ged
with
rebellion
against
God
.
No
place
therfore
nor
condition
of
men
hath
it
.
It
is
alleadged
that
God
hath
made
a
promise
to
the
order
of
Priesthood
:
the
priests
lips
shall
preserue
knowledge
,
Math
.
2.7
.
and
thou
shalt
require
the
law
at
his
mouth
.
I
answer
,
that
these
words
are
not
a
promise
but
a
commandement
.
For
sometimes
wordes
of
the
future
tense
are
put
for
wordes
imparatiue
.
And
therefore
the
sense
is
this
,
The
Priests
lips
shall
keepe
,
that
is
,
let
them
keepe
knowledge
.
Againe
it
is
alledged
that
we
are
commanded
to
heare
the
Scribes
and
pharisies
;
Math
.
●3
.
●
.
because
they
sit
in
Moses
chaire
.
I
answer
,
that
the
Chaire
of
Moses
is
not
a
place
or
seat
,
but
the
doctrine
of
Moses
:
August
.
epist.
●66
.
and
to
this
doctrine
,
I
graunt
,
the
spirit
of
God
is
annexed
,
when
it
is
truly
taught
and
beleeued
.
Thirdly
it
is
alleadged
,
that
God
hath
promised
the
spirit
of
truth
to
lead
men
into
all
truth
.
Ioh
.
16.13
.
I
answer
,
that
this
promise
doth
not
directly
and
absolutely
concerne
all
beleeuers
,
or
all
Ministers
,
but
onely
the
Apostles
,
to
whome
it
was
made
:
and
not
to
them
for
all
times
&
in
all
actions
,
but
onely
while
they
were
in
the
Execution
of
their
Apostolicall
ministerie
,
which
stands
in
the
founding
of
the
church
of
the
new
testament
,
partly
by
publishing
the
Gospel
,
and
partly
by
writing
the
Scriptures
of
the
New
Testament
.
In
a
word
,
no
Scripture
can
be
brought
to
prooue
that
,
God
hath
,
doth
,
or
will
binde
his
spirit
to
any
particular
place
or
persons
.
Here
then
falls
to
the
ground
three
popish
conceits
.
The
first
,
though
the
members
of
the
Catholike
church
may
seuerally
erre
:
yet
they
can
not
erre
,
when
they
are
together
in
a
generall
Councell
lawfully
assembled
:
the
second
,
that
the
Pope
cannot
erre
in
his
consistorie
:
the
third
,
that
personall
succession
is
a
marke
of
the
catholike
Church
:
which
neuertheles
may
be
seuered
from
the
spirit
of
God
,
as
we
see
.
Where
our
Sauiour
Christ
,
vseth
a
repetition
,
saying
,
O
Ierusalem
,
Ierusalem
;
he
doth
three
thinges
therein
.
First
he
signifies
thereby
that
he
takes
it
for
a
wonder
,
and
for
a
thing
incredible
that
the
Iewes
after
so
many
blessings
should
be
so
exceedingly
vnthankfull
.
Secondly
he
testifies
hereby
his
own
detestation
of
their
vnthankfulnes
.
Thirdly
by
this
repetition
he
doth
awake
the
Iewes
and
stirre
them
vp
to
a
serious
consideration
and
loathing
of
this
their
sinne
:
and
he
doth
(
as
it
were
)
proclaime
the
same
vnto
vs.
And
not
without
cause
:
for
in
vnthankfulnes
there
be
two
grieuous
sinnes
against
God
,
false
witnes
bearing
,
and
iniustice
.
False
witnes
bearing
:
because
the
vnthankfull
person
denies
in
his
heart
God
to
be
the
fountaine
and
giuer
of
the
good
things
he
hath
,
and
he
ascribes
them
to
his
owne
wisdome
,
goodnes
,
strength
,
indeauour
.
Iniustice
:
because
he
yeelds
not
to
God
the
duties
,
which
he
owes
vnto
him
for
his
blessings
.
The
second
point
to
be
considered
is
the
degree
of
the
Iewish
rebellion
.
Dauid
makes
three
degrees
hereof
:
the
first
is
to
walke
in
the
counsell
of
the
vngodly
,
the
second
is
to
stand
in
the
way
of
sinners
,
the
third
is
to
sit
down
in
the
skorners
chaire
,
and
this
is
the
very
top
of
desperate
rebellion
and
the
sinne
of
Ierusalem
.
For
when
Christ
saith
[
which
killest
the
prophets
,
and
stonest
them
which
are
sent
vnto
thee
]
he
notes
out
three
sinnes
in
this
citie
.
Impenitencie
,
whereby
they
perseuered
in
their
wicked
waies
without
hope
of
amendment
:
sacrilegious
and
prophane
contempt
of
God
&
the
meanes
of
their
saluation
:
crueltie
in
shedding
of
blood
.
And
by
crueltie
I
meane
not
one
or
two
actions
of
crueltie
,
but
an
habit
therein
and
the
custome
thereof
:
for
the
wordes
are
thus
to
be
read
,
Ierusalem
killing
the
Prophets
,
and
stoning
them
that
are
sent
to
thee
:
where
stoning
and
killing
,
signifie
not
one
acte
,
but
a
continuance
and
multiplication
of
acts
,
that
is
,
a
custome
in
shedding
of
blood
.
It
may
be
demanded
how
the
Iewes
should
grow
to
this
height
of
wickednes
.
I
answer
thus
.
In
euery
actuall
sinne
there
be
foure
things
distinctly
to
be
considered
;
the
fault
,
1.
culp●
.
which
is
the
offence
of
God
in
any
action
:
2.
reatus
.
the
guilt
or
obligation
to
punishment
for
the
fault
:
3.
poena
.
the
punishment
it selfe
which
is
death
:
4.
macula
.
a
blot
or
spot
set
in
the
foule
of
him
that
sinneth
,
and
that
by
the
fault
or
offence
:
and
this
blot
is
nothing
els
but
a
pronesse
to
the
sinne
committed
,
or
to
any
other
sinne
.
In
the
sinne
of
our
first
parents
,
besides
the
fault
,
guilt
,
punishment
,
there
followed
a
blot
or
deformitie
in
the
soule
,
which
was
the
losse
of
Gods
image
and
the
disposition
of
their
hearts
to
all
manner
of
euills
.
Since
the
fall
of
Adam
,
he
that
commits
an
actuall
offence
,
besides
the
fault
,
guilt
,
punishment
,
imprints
in
his
heart
a
new
blot
and
that
is
an
increase
of
his
naturall
pronesse
to
sinne
:
euen
as
the
dropsi-man
the
more
he
drinks
the
more
he
may
,
and
by
drinking
he
increaseth
his
thirst
.
Thus
the
Iewes
by
custome
in
sinning
attaine
to
an
height
in
wickednes
▪
because
euery
act
of
offence
hath
his
blot
,
and
the
multiplication
of
acts
offensiue
,
is
the
continuall
increase
of
the
blot
or
blemish
of
the
soule
till
the
light
of
nature
be
extinguished
,
and
men
come
to
a
reprobate
sense
.
This
must
be
a
warning
to
all
men
to
take
heede
least
they
commit
any
offence
against
God
in
thought
,
word
,
or
deede
,
considering
euery
offence
imprints
a
blot
in
the
soule
.
Secondly
it
may
be
demanded
,
how
Ierusalem
growen
to
this
height
of
Rebellion
,
can
truly
be
called
the
holy
Citie
,
or
the
Citie
of
the
great
king
.
Math
.
27.53
.
and
5.35
.
I
answeare
two
waies
.
First
,
there
were
many
holy
men
and
women
in
Iurie
and
Ierusalem
,
that
truly
serued
God
and
waited
for
the
kingdome
of
Christ
,
as
Ioseph
,
Marie
,
Zacharie
,
Elizabeth
,
Anna
,
Simeon
,
Nichodemus
,
Ioseph
of
Aramathea
,
and
many
others
.
Now
a
Church
is
named
not
of
the
greater
but
of
the
better
part
:
as
an
heape
of
corne
is
so
called
,
though
there
be
more
chaffe
then
corne
.
Secondly
I
answer
that
a
people
or
Church
that
haue
forsaken
God
,
remaines
still
a
reputed
Church
,
till
God
forsake
thē
,
as
a
wife
committing
adulterie
remaines
stil
a
supposed
wife
,
til
her
husband
giue
her
the
bil
of
diuocement
.
Ierusalem
indeede
had
forsaken
God
,
but
God
had
not
forsaken
Ierusalem
.
For
there
he
preserued
still
the
temple
,
and
his
worship
:
yea
,
when
Ierusalem
had
condemned
and
crucified
Christ
,
S.
Peter
inspired
by
the
holy
Ghost
saith
still
,
Act.
2.39
.
To
you
belong
the
promises
,
and
to
your
children
.
And
Ierusalem
did
not
vtterly
cease
to
be
a
Citie
or
Church
of
God
,
till
they
contradicted
&
blasphemed
the
Apostolicall
ministery
:
for
thē
&
not
before
the
Apostles
withdrew
themselues
from
the
fellowship
of
the
Iewes
.
Here
we
see
a
depth
of
mercie
in
God
:
for
though
the
Iewes
for
their
parts
had
deserued
a
thousand
thousand
times
to
be
forsaken
,
yet
God
for
his
part
did
not
forsake
them
but
still
pursued
thē
with
mercie
.
And
we
are
taught
hereby
not
to
giue
any
sentence
of
the
persons
of
euill
men
.
For
though
they
forsake
God
,
yet
know
we
not
,
whether
God
haue
forsaken
them
or
no
.
In
this
example
of
Ierusalems
Rebellion
,
we
learne
many
things
.
First
in
it
we
may
he
hold
the
vilenes
of
mans
nature
,
and
our
violent
pronesse
to
sinne
.
For
the
Iewes
went
about
to
abolish
and
quench
as
much
as
they
could
the
doctrine
of
saluation
;
yea
to
quench
it
with
blood
,
and
which
is
more
with
the
blood
of
the
prophets
:
and
this
shewes
that
man
drinkes
iniquitie
,
as
the
fish
drinks
in
water
.
Iob
15.16
.
Secondly
in
Ierusalem
we
may
behold
the
desperate
condition
of
the
Church
of
Rome
at
this
day
.
For
it
followes
in
Rebellion
,
nay
it
goes
beyond
Ierusalem
.
If
any
man
will
indifferently
consider
,
it
will
appeare
that
by
the
whore
of
Babylon
is
meant
the
present
church
of
Rome
:
Apoc
.
17.6
.
&
this
whore
is
said
to
be
drunke
with
the
blood
of
the
Saints
.
The
locusts
out
of
the
bottomlesse
pit
goe
to
the
kings
of
the
earth
to
stirre
thē
vp
to
warre
against
the
Church
of
God
.
●
.
16.14
.
And
these
locusts
are
in
all
likelihoode
,
swarmes
of
monkes
,
fryers
,
&
Iesuits
of
the
church
of
Rome
.
And
we
haue
found
it
by
long
and
much
experience
,
that
they
of
the
Romane
Church
haue
long
thirsted
for
the
bloode
of
prince
and
people
in
this
land
.
Thirdly
we
are
here
taught
to
exercise
our selues
in
the
duties
of
meeknes
,
goodnesse
,
peace
to
all
men
.
The
prophet
Isai
saith
that
men
in
the
kingdome
of
Christ
,
shall
not
applie
their
swords
and
speares
to
the
hurt
of
any
,
as
the
Iewes
here
doe
,
but
shall
turne
them
to
instruments
of
husbandrie
,
as
mattocks
and
sithes
.
Isa
.
2.4
.
Whereby
is
signified
that
men
truly
regenerate
shall
lay
aside
all
purpose
and
minde
of
doing
any
hurt
,
and
shall
giue
themselues
to
doe
the
good
they
can
.
Againe
he
saith
that
the
wolfe
and
the
lambe
shall
dwell
togither
:
c
.
11.
v.
19.
and
that
there
shall
be
no
hurt
in
all
the
holy
mount
of
God
.
The
deuill
by
the
sinne
of
our
first
parents
,
of
men
made
vs
beasts
,
lyons
,
wolfes
,
tygers
,
beares
,
cockatrices
:
and
Christ
again
of
beasts
hath
made
vs
his
lambs
and
sheepe
in
respect
of
meeknes
and
patience
.
Fourthly
we
are
here
taught
not
to
oppose
our selues
against
the
Ministers
of
God
,
but
without
pride
and
fiercenes
to
yeeld
subiection
and
obedience
to
their
Ministerie
.
Isa
.
11.6
.
Isai
foretels
that
in
the
Church
of
the
New
Testament
a
little
childe
,
that
is
,
Ministers
otherwise
weake
and
silly
men
,
shall
by
their
doctrine
rule
and
guide
wolfes
,
leopards
,
lyons
,
that
is
,
fierce
and
cruell
men
by
nature
.
My
people
(
saith
the
Lord
)
shall
come
willingly
in
the
day
of
assembly
:
Psal
.
110.3
.
and
the
sheepe
of
Christ
heare
his
voice
and
follow
him
.
Ioh
.
10.28
.
The
Iewes
arraigne
and
iudge
the
prophets
that
are
sent
vnto
them
:
but
we
must
suffer
them
in
their
ministerie
to
arraigne
and
iudge
vs
,
that
we
be
not
iudged
of
the
Lord
.
Againe
,
the
Iewes
kill
their
teachers
:
but
we
must
permit
our
teachers
after
a
sort
to
kill
vs
:
for
their
ministerie
must
be
as
it
were
a
sacrificing
knife
to
kill
the
old
man
in
vs
,
Rom.
15.16
.
that
we
may
be
an
acceptable
offering
vnto
God
.
Lastly
Ministers
of
the
word
,
must
learne
hence
not
to
be
troubled
,
if
they
be
hated
and
persequuted
of
men
.
For
this
befell
the
holy
prophets
of
God
and
that
in
the
citie
of
Ierusalem
.
The
third
point
is
the
manner
or
forme
of
their
Rebellion
.
In
it
I
consider
foure
things
.
The
will
of
God
against
which
the
Iewes
rebell
,
I
would
:
the
wil
of
the
Iewes
rebelling
,
ye
would
not
:
the
concord
of
both
,
I
would
,
ye
would
not
:
the
manner
of
Gods
will
,
He
wills
their
saluation
in
loue
,
I
would
haue
gathered
you
as
an
hen
gathereth
her
chickens
:
in
patience
,
How
oft
would
I
?
Before
I
come
to
handle
these
points
in
particular
,
I
wil
set
downe
a
general
preamble
touching
the
nature
of
will
.
Will
is
a
power
of
willing
,
nilling
,
choosing
,
refusing
,
suspending
,
which
depends
on
reason
.
By
power
I
meane
an
abilitie
or
created
facultie
:
and
it
is
so
properly
in
men
and
Angels
:
but
in
God
onely
by
analogie
or
proportion
.
Because
his
will
is
his
essence
or
godhead
indeede
.
Secondly
,
I
say
it
is
a
power
of
willing
,
&c.
because
to
will
,
nill
,
choose
,
refuse
,
suspend
,
that
is
,
neither
to
will
nor
to
nill
,
are
the
proper
effects
of
will
whereby
it
is
knowne
and
discerned
.
Lastly
,
I
say
it
depends
on
reason
,
because
it
is
incident
onely
to
natures
reasonable
;
as
God
,
Angels
,
men
:
and
because
,
though
it
goe
against
good
reason
,
yet
it
is
not
without
reason
altogether
.
When
a
man
knowes
&
approoues
that
which
is
good
,
and
yet
doth
the
contrarie
:
it
is
because
it
seemes
good
to
him
to
do
the
contrarie
.
And
in
euery
act
of
will
there
are
two
things
,
Reason
to
guide
,
and
Election
to
assent
or
dissent
.
Will
hath
his
propertie
,
and
that
is
the
Libertie
of
the
will
,
which
is
a
freedome
from
compulsion
,
or
constraint
,
but
not
from
all
necessitie
.
From
compulsion
;
because
compulsion
and
will
be
contrarie
,
and
where
compulsion
takes
place
there
will
giues
place
,
and
will
constrained
is
no
will
.
Neuerthelesse
will
and
necessitie
may
stand
together
.
God
wills
many
things
of
absolute
necessitie
,
as
the
eternall
generation
of
the
Sonne
,
the
proceeding
of
the
Holy
ghost
,
the
doing
of
iustice
and
such
like
:
and
he
wills
them
with
most
perfect
libertie
of
will
.
The
good
angels
will
their
owne
hapines
and
the
doing
of
iustice
,
and
that
of
necessitie
;
for
they
cannot
will
to
sinne
or
to
be
in
miserie
:
and
all
this
they
will
most
freely
.
Nay
the
necessitie
of
not
sinning
is
the
glorie
and
ornament
of
will
:
for
he
that
doth
good
so
as
he
cannot
sinn
,
is
more
at
libertie
in
doing
good
,
then
he
that
can
doe
either
good
or
euill
.
When
the
creature
is
in
that
estate
that
it
willingly
serues
God
&
cannot
but
serue
God
,
then
is
our
perfect
libertie
.
Againe
,
the
libertie
of
will
since
the
fall
of
man
is
ioyned
with
a
necessitie
of
sinning
,
because
it
stands
in
bondage
vnder
sinne
;
in
this
respect
it
is
fitly
tearmed
of
Augustine
,
Tract
.
in
Ioh
.
53.
De
corrept
.
&
grat
.
c
.
13.
the
bondfree
will
.
Wherefore
we
may
not
imagine
in
the
will
a
Libertie
which
is
a
freedome
from
all
necessitie
.
That
this
may
the
better
appeare
,
let
vs
consider
the
kinds
of
necessitie
.
There
is
a
simple
or
absolute
necessitie
,
when
a
thing
cannot
possibly
be
otherwise
:
thus
we
say
there
is
a
God
,
and
he
is
righteous
,
&c.
This
necessitie
stands
not
with
the
will
of
the
creature
;
yet
doth
it
stand
with
Gods
wil
,
in
whom
an
absolute
necessitie
of
holinesse
and
goodnes
is
ioyned
with
absolute
freedome
of
will
.
Againe
there
is
a
necessitie
by
violence
or
compulsion
,
and
this
abolisheth
freedome
and
consent
of
will
.
Thirdly
there
is
a
necessitie
of
infallibilitie
,
or
of
consequence
,
when
some
thing
followes
necessarily
vpon
a
supposed
antecedent
,
as
namely
vpon
the
determination
and
decree
of
God
.
This
necessitie
and
freedom
of
will
may
both
stand
together
.
Greg
.
Arim
.
l.
2
dist
.
20.
in
fine
▪
an
sufficere
ad
rationem
voluntatii
si
à
sciente
&
voluntario
committatur
.
For
to
the
doing
of
a
voluntarie
action
it
is
sufficient
,
that
it
proceede
of
iudgement
&
haue
his
beginning
from
within
the
will
,
though
otherwise
in
respect
of
Gods
will
it
be
of
vnchangeable
necessitie
.
The
certentie
of
Gods
decree
doth
not
abolish
the
consent
of
mans
will
,
but
rather
order
it
and
mildly
incline
or
draw
it
forth
.
And
the
thing
that
is
directly
contrarie
to
freedome
of
will
is
compulsion
:
because
it
abolisheth
consent
.
The
libertie
of
will
stands
in
a
double
power
.
The
first
is
,
when
it
wills
any
thing
,
of
it
owne
selfe
to
be
apt
and
able
to
nill
the
same
;
and
so
on
the
contrarie
:
and
it
is
called
in
schooles
the
libertie
of
contradiction
:
the
second
is
,
when
it
wills
any
thing
to
be
able
to
will
an
other
thing
or
the
contrarie
.
As
for
example
:
when
God
willed
the
creation
of
the
world
,
he
could
haue
nilled
the
same
:
and
when
he
willed
the
creation
of
one
world
,
he
could
haue
willed
the
creation
of
mo
worlds
.
And
this
latter
is
called
the
libertie
of
contrarietie
.
Will
by
this
libertie
is
distinguished
from
the
inclinations
of
natural
Agents
,
which
alwaies
shew
themselues
in
the
same
manner
.
Put
matter
to
the
fire
,
it
burnes
alwaies
&
it
can
not
but
burne
.
Cast
vp
a
stone
into
the
aire
,
it
fals
down
alwaies
and
can
not
but
fall
downe
.
Secondly
will
by
this
libertie
is
distinguished
from
the
appetite
of
beasts
:
for
it
followes
sense
,
and
in
choosing
or
refusing
keeps
alwaies
one
order
.
The
sheep
flies
the
wolfe
:
and
all
sheep
doe
so
at
all
times
and
in
all
places
.
Bees
gather
honie
,
and
they
doe
so
alwaies
and
in
all
places
,
and
they
can
doe
no
otherwise
.
When
the
beast
in
the
field
,
chooseth
one
hearb
,
and
refuseth
another
,
there
is
a
shewe
of
libertie
,
yet
no
true
libertie
.
For
that
which
it
choseth
or
refuseth
once
,
it
choseth
or
refuseth
alwaies
in
the
same
manner
.
Thus
much
of
the
generall
nature
of
will
:
now
I
come
to
the
points
in
hand
.
The
first
is
touching
the
wil
of
Christ
,
I
would
.
According
to
the
two
natures
of
Christ
:
so
be
there
two
wills
in
him
,
the
will
of
his
godhead
and
the
will
of
his
manhood
.
Some
thinke
that
these
words
are
ment
of
the
will
of
his
manhood
.
For
they
suppose
him
heere
to
speake
as
the
minister
of
circumcision
,
and
consequently
as
a
man
.
Rom.
15.8
.
This
I
thinke
is
a
truth
,
but
not
all
the
truth
.
Because
the
thing
which
he
willeth
namely
the
gathering
of
the
Iewes
by
the
ministerie
of
the
Prophets
,
was
begun
and
practised
long
before
his
incarnation
.
Wherefore
(
as
I
take
it
)
here
his
divine
will
is
ment
or
the
will
of
his
godhead
,
which
is
also
the
will
of
the
Father
,
and
the
Holy
Ghost
.
This
will
is
one
and
the
same
as
God
is
one
:
yet
may
it
be
distinguished
on
this
manner
.
Voluntas
bene-placiti
.
Voluntas
signi
.
It
is
either
the
will
of
his
good
pleasure
,
or
,
his
signifying
will
.
The
truth
of
this
distinction
,
wee
may
see
in
earthly
Princes
,
who
beare
the
image
of
God
.
A
king
determines
within
himselfe
according
to
his
pleasure
what
shal
be
done
in
his
kingdom
,
and
what
not
:
this
is
his
will
.
Againe
he
signifies
some
part
of
his
secret
pleasure
to
his
subiects
,
as
occasion
shall
be
offred
:
and
this
is
also
his
will
.
Euen
so
the
pleasure
of
God
within
himselfe
,
and
●●e
significations
thereof
to
his
creatures
either
in
whole
or
in
part
,
are
bis
will
.
The
first
is
mentioned
,
Ephes
.
1.5
.
where
Paul
saith
the
Ephesians
were
predestinate
according
to
the
good
pleasure
of
his
will
.
That
it
may
be
rightly
conceiued
of
vs
,
I
will
set
downe
4.
things
.
The
first
is
,
that
this
will
is
Gods
purpose
or
decree
according
to
counsell
.
For
in
it
these
two
concurre
,
his
counsell
and
his
decree
.
His
counsell
sees
all
things
and
all
the
causes
of
them
:
His
decree
determines
what
shall
be
done
and
what
vndone
:
and
he
determines
according
to
his
owne
eternall
counsell
.
Yet
is
not
counsell
a
rule
to
his
will
.
For
there
is
nothing
higher
then
his
will
,
and
his
counsell
also
is
according
to
his
will
which
is
goodnes
it selfe
.
And
therefore
by
Paul
,
Eph.
1.11
.
Counsell
is
called
,
the
Counsell
of
his
will
.
Secondly
in
Gods
will
there
is
a
Soueraigntie
,
that
is
an
absolute
power
,
whereby
he
is
Lord
of
all
the
actions
that
hee
willeth
,
willing
of
himselfe
without
dependance
from
any
,
without
impediment
or
controlement
,
what
he
will
,
when
he
will
,
and
how
he
will
.
Thus
much
is
signified
in
the
parable
,
Mat
.
20.
May
I
not
doe
with
mine
owne
as
I
will
:
and
by
Paul
alleadging
Moses
,
Rom.
●●
I
will
haue
mercie
on
whome
I
will
haue
mercie
;
teaching
also
that
we
are
at
Gods
pleasure
,
as
clay
at
the
pleasure
of
the
potter
.
This
must
teach
vs
when
we
thinke
or
speake
of
Gods
works
&
iudgements
,
to
thinke
and
speake
in
modestie
and
sobrietie
,
with
admiration
,
reverence
,
not
dating
to
search
into
the
reason
of
them
,
or
think
hardlie
of
them
,
when
they
sound
not
with
our
reason
,
contenting
our selues
with
this
that
we
know
God
to
haue
a
Soueraigntie
in
his
will
,
to
wil
at
his
pleasure
,
and
his
will
to
be
good
.
The
third
point
is
,
that
the
will
of
God
is
the
beginning
or
first
cause
of
all
things
without
exception
,
and
of
all
their
motions
and
actions
.
And
it
is
a
beginning
two
waies
.
First
in
regard
of
the
existence
or
being
of
things
:
Secondly
in
regard
of
their
goodnes
.
That
all
things
in
particular
haue
their
Being
from
the
wil
of
God
as
from
the
first
efficient
cause
,
I
shew
it
thus
.
God
is
of
that
power
,
that
nothing
can
come
to
passe
which
he
nilleth
,
or
which
is
vtterly
against
his
will
.
Therefore
whatsoever
comes
to
passe
,
comes
to
passe
because
he
wils
it
either
simply
or
in
some
part
.
A
wise
gouernour
of
a
familie
or
of
an
armie
,
hauing
all
things
in
his
owne
power
,
suffers
nothing
to
be
done
without
his
wil
,
and
he
desires
in
the
very
smallest
matters
to
haue
a
stroke
;
and
nothing
hinders
this
desire
but
his
owne
weaknes
,
which
is
not
incident
to
the
maiestie
of
God
.
God
by
an
vnchangeable
prescience
foresees
all
things
that
shall
come
to
passe
:
and
therefore
by
an
vnchangeable
will
he
willeth
the
beeing
of
them
.
For
Gods
foreknowledge
dependes
on
his
will
.
Not
because
God
foresees
things
to
come
,
therefore
they
come
to
passe
:
but
because
according
to
Gods
will
they
are
to
come
to
passe
,
therefore
he
foresees
them
.
Indeede
there
is
in
God
a
knowledge
of
things
that
possibly
may
be
,
though
they
neuer
be
:
and
this
knowledge
goes
before
Gods
decree
.
Yet
the
diuine
knowledge
of
things
that
certenly
shall
be
,
followes
the
will
and
determination
of
God
.
To
proceede
further
:
In
that
God
wills
the
beeing
of
all
things
,
he
makes
them
to
be
.
For
his
will
is
operatiue
,
not
seuered
from
his
power
but
distinguished
:
and
his
willing
of
any
thing
is
his
doing
of
it
:
and
therefore
it
pleaseth
the
Holy
ghost
to
signifie
the
will
of
God
by
an
operatiue
word
or
commandement
:
In
the
beginning
God
said
,
let
there
be
this
and
that
,
and
it
was
so
:
now
this
commanding
word
was
his
will
.
Againe
,
Man
liues
by
euery
word
of
God
,
that
is
,
by
any
thing
that
God
in
his
pleasure
wills
to
be
our
foode
.
Things
in
respect
of
beeing
must
haue
dependance
on
the
will
of
God
,
or
on
themselues
,
or
on
some
other
thing
.
If
they
depend
on
themselues
for
their
beeing
,
they
are
Gods
:
if
they
depend
on
any
other
thing
without
and
beside
God
,
that
thing
is
god
also
.
It
remaines
therefore
that
all
things
and
acts
in
the
world
considered
as
Acts
,
haue
their
beeing
by
a
dependance
on
God
as
on
the
highest
cause
,
or
the
cause
of
causes
.
This
doctrine
must
be
remembred
.
For
it
is
the
foundation
of
true
patience
:
when
we
consider
,
whatsoeuer
comes
to
passe
befalls
vs
according
to
the
will
of
God
.
Iob
.
1
.
2●
.
Vpon
this
ground
Iob
armes
himselfe
to
patience
,
and
Dauid
saith
,
I
held
my
tongue
&
said
nothing
:
Psal
.
39.9
.
because
thou
Lord
diddest
it
.
Secondly
this
doctrine
is
the
meanes
of
all
true
comfort
,
when
we
consider
that
all
our
afflictions
are
from
the
good
pleasure
of
God
.
Thus
did
the
primitiue
church
comfort
it selfe
,
when
it
considered
,
that
the
Iewes
,
Herod
,
Pontius
Pilate
,
&
the
rest
,
did
nothing
against
Christ
,
but
that
which
the
counsell
of
God
had
determined
before
to
be
done
And
it
must
be
out
comfort
,
Act.
4.28
.
that
we
are
predestinate
to
be
made
conformable
to
the
image
of
Christ
in
afflictions
.
Rom.
8.29
.
Phil
.
3.10
.
Furthermore
the
will
of
God
is
the
beginning
of
the
goodnes
of
things
.
For
a
thing
is
not
first
good
and
then
willed
by
God
:
but
it
is
first
willed
by
God
,
and
thus
it
becomes
good
.
This
is
a
manifest
truth
,
I
will
not
stand
vpon
it
.
It
may
here
be
demanded
,
whence
the
euill
in
the
creature
,
namely
sinne
,
hath
his
beginning
.
I
answer
:
It
comes
of
the
will
of
the
declining
creature
,
and
not
from
the
will
of
God
.
Yet
is
it
not
without
the
will
of
God
.
For
though
he
wil
not
sinne
properly
,
because
he
hates
it
:
yet
doth
he
will
the
being
of
it
in
the
world
.
For
in
respect
of
the
counsell
of
God
,
it
is
good
that
euill
should
be
.
And
God
wills
the
being
of
sinne
,
non
positiuè
.
not
because
it
is
his
will
to
effect
,
produce
,
or
giue
a
being
to
it
,
but
because
negatiuè
,
deserendo
.
his
will
is
to
forsake
his
creature
,
and
not
to
hinder
the
being
of
euill
when
he
may
:
and
perillatione●●
.
thus
euill
not
hindred
comes
to
passe
.
And
whereas
God
foresaw
it
in
his
eternall
counsell
,
Hogu
:
Malum
quod
non
vult
.
e●●e
vult
.
and
yet
willed
not
to
hinder
it
when
he
might
,
in
effect
he
willed
the
beeing
of
it
in
the
worlde
;
though
simply
he
wills
it
not
.
The
last
point
is
,
that
this
will
of
Gods
good
pleasure
being
hidden
from
vs
,
is
not
the
rule
of
our
actions
and
of
our
faith
.
Moses
saith
,
Deu
.
29.29
.
Secret
things
belong
to
the
Lord
our
God
,
and
things
reuealed
to
vs
and
to
our
children
.
Hence
it
followes
,
that
we
doe
and
may
(
with
a
submission
)
in
our
wills
dissent
from
this
will
of
God
before
it
is
knowne
to
vs
,
without
sinne
.
Paul
would
by
vertue
of
his
Apostolicall
commission
haue
preached
in
Asia
and
Bythinia
,
and
God
would
not
,
because
it
is
said
the
spirit
withstood
him
.
Act.
16.6
,
●
▪
Yet
did
not
Paul
sinne
herein
.
One
good
thing
may
differ
from
another
:
and
that
which
the
creature
sometime
willeth
without
offence
,
God
willeth
otherwise
by
his
most
righteous
pleasure
.
Samuel
prayes
for
Saul
otherwise
then
the
secret
pleasure
of
God
was
;
●
.
Sam
.
●6
.
●
.
but
when
the
decree
of
God
was
reuealed
to
him
,
he
then
stayed
his
praying
.
Here
sundry
men
are
to
be
reprooued
that
reason
thus
.
If
it
be
the
wil
of
God
that
I
shal
be
saued
,
it
shall
so
be
,
howsoeuer
I
liue
:
therefore
I
will
liue
as
I
list
.
They
make
the
secret
will
of
God
the
rule
of
their
liues
,
which
should
not
be
:
because
the
reuealed
will
of
God
is
the
Law
,
or
the
onely
Rule
of
things
to
be
done
and
beleeued
.
Thus
we
see
what
the
will
of
Gods
pleasure
is
.
Now
this
wil
is
not
ment
in
this
text
,
How
oft
would
I.
For
the
pleasure
of
god
cannot
be
withstood
or
resisted
.
Isay
.
46.10
.
My
counsell
shall
stand
,
and
I
will
do
all
my
pleasure
.
But
the
wil
here
mentioned
,
may
be
resisted
,
and
withstood
,
I
would
,
ye
would
not
.
The
signifying
will
of
God
is
,
when
he
reuealeth
some
part
and
portion
of
his
pleasure
,
so
farre
forth
as
it
serues
for
the
good
of
his
creature
,
and
for
the
manifestation
of
his
iustice
or
mercie
.
This
signifying
will
is
not
indeede
the
will
of
God
properly
,
as
the
will
of
his
good
pleasure
is
,
for
it
is
the
effect
therof
:
yet
may
it
truly
be
so
tearmed
.
For
as
the
effects
of
anger
without
the
passion
,
are
called
anger
in
God
:
so
the
signe
and
signification
of
his
will
,
may
be
tearmed
will
.
This
will
is
propounded
sometimes
more
plainly
,
sometimes
more
darkly
.
It
is
propounded
more
plainely
three
waies
,
by
his
word
,
by
his
permission
,
by
his
operation
.
His
word
is
his
will
,
for
so
Paul
saith
,
Rom.
12.1
.
Prooue
what
is
the
good
wil
of
God
And
it
is
not
his
decree
or
pleasure
,
but
his
signifying
will
:
because
it
serues
to
declare
and
manifest
what
is
pleasing
and
acceptable
to
God
,
what
is
our
dutie
,
and
what
he
requires
of
vs
,
if
we
desire
to
come
to
life
eternall
.
For
this
cause
,
both
the
Law
and
the
Gospel
and
all
the
commandements
,
prohibitions
,
promises
and
threatnings
thereof
,
are
the
signifying
will
of
God
.
For
commandements
signifie
what
we
are
to
doe
:
prohibitions
what
we
are
to
leaue
vndone
:
promises
,
what
good
he
will
doe
vnto
vs
:
threatnings
,
what
punishments
are
due
to
sinne
.
Furthermore
by
reason
of
the
word
,
the
Ministerie
and
dispensation
thereof
is
the
signifying
will
of
God
.
For
by
it
God
signifies
his
pleasure
touching
the
saluation
of
men
.
Diuine
permission
is
likewise
the
signifying
will
of
God
.
For
by
it
he
signifies
,
that
he
will
not
hinder
the
beeing
of
the
thing
permitted
;
and
consequently
that
the
thing
permitted
shall
come
to
passe
.
Thirdly
euery
Operation
or
worke
of
God
,
signifies
what
God
will
haue
done
,
and
what
must
come
to
passe
.
For
when
a
thing
is
done
,
we
know
thereby
what
is
and
was
the
pleasure
of
God
,
considering
nothing
comes
to
passe
without
his
will
.
When
the
signifying
will
is
more
darkly
propounded
,
it
is
because
some
things
appertaining
to
the
said
will
,
are
concealed
.
And
by
reason
of
this
concealement
,
sometime
there
seemes
to
be
a
contrarietie
betweene
the
signifying
will
and
the
will
of
his
good
pleasure
:
but
indeede
there
is
none
.
And
the
end
,
why
God
doth
so
darkly
signifie
and
propound
his
pleasure
,
is
not
to
hurt
or
deceiue
,
but
to
procure
the
good
of
his
creature
.
Examples
of
this
kind
,
there
be
in
Scripture
three
sorts
.
First
of
all
,
God
sometimes
propounds
a
commaundement
to
men
and
conceales
the
end
of
the
commandement
.
For
the
endes
of
diuine
precepts
are
three
:
one
is
Obedience
,
when
God
wil
haue
the
thing
commanded
,
to
be
don
precisely
as
it
is
commanded
:
the
other
is
Triall
,
when
he
wills
not
the
thing
commanded
to
be
done
absolutely
,
but
onely
wills
to
make
triall
of
the
loialtie
of
his
creature
:
the
third
is
conuiction
,
when
by
commanding
God
intends
to
conuince
his
creature
of
disobedience
.
Thus
parents
sometime
giue
precepts
to
their
children
,
that
must
be
done
:
and
sometime
againe
they
giue
a
commandement
,
the
doing
whereof
they
intend
not
,
but
onely
intend
thereby
to
make
experience
of
the
affection
and
dutie
of
their
children
.
And
sometime
one
man
commands
an
other
onely
in
way
of
conuiction
:
as
when
the
creditour
saith
to
the
bankrupt
,
Pay
thy
debt
:
which
he
neuer
lookes
for
,
and
which
peraduenture
he
minds
to
forgiue
.
Diuine
precepts
therefore
be
of
three
sorts
,
precepts
of
obedience
,
as
the
commandement
of
the
moral
law
,
precepts
of
triall
,
and
precepts
of
conuiction
.
Now
when
the
signifying
wil
of
God
is
propounded
in
a
precept
,
&
the
ende
of
the
precept
is
concealed
,
the
pleasure
of
God
is
darkly
signified
.
God
giues
a
commaundement
to
Abraham
,
Offer
thine
onely
sonne
Isaac
.
Gen.
22.2
.
The
end
was
only
to
trie
Abraham
,
&
this
end
was
concealed
,
til
Abraham
was
in
doing
the
fact
,
for
then
the
angel
of
the
Lord
staied
him
&
said
,
v.
12.
Now
I
see
Abraham
feares
God
.
And
the
very
commaudement
,
Offer
Isaac
,
seemes
to
be
flat
contrarie
to
the
will
of
Gods
pleasure
or
decree
:
for
,
as
it
appeares
by
the
euent
,
Isaac
was
not
to
be
slaine
:
and
therefore
the
not
slaying
of
Isaac
was
decreed
of
God
.
Now
then
,
it
may
be
said
,
why
should
God
command
any
thing
contrarie
to
his
decree
?
I
answer
,
there
is
an
apparent
contrariety
,
by
reason
the
end
of
the
commandement
was
concealed
:
but
indeede
there
is
none
.
For
as
it
was
the
decree
of
God
that
Isaac
should
not
be
offered
:
so
also
was
it
his
decree
,
that
Abraham
should
be
tried
in
the
offering
of
Isaac
.
And
with
this
decree
doth
this
commandement
accord
.
For
it
is
a
commandement
not
so
much
of
absolute
obedience
as
of
triall
,
and
therefore
it
is
a
fit
and
conuenient
meanes
to
accomplish
the
decree
of
God
.
The
Lord
by
the
hand
of
Moses
giues
a
commandement
to
Pharao
,
Exod
.
8.1
.
Let
the
people
goe
:
and
yet
the
secret
pleasure
&
purpose
of
God
was
,
that
he
should
not
let
them
goe
.
Here
is
contrarietie
in
shew
,
but
indeed
none
.
For
it
was
also
the
decree
of
god
,
to
conuince
Pharao
of
rebellion
and
hardnes
of
heart
:
and
to
this
end
serues
this
commandement
:
because
properly
according
to
Gods
intention
it
was
a
commandement
of
conuiction
:
though
Pharao
for
his
part
was
to
accept
of
it
as
of
a
commandement
to
be
obeied
and
accomplished
.
By
this
doctrine
the
publike
ministerie
of
the
word
receiues
a
iust
defence
.
Some
are
of
opinion
,
it
is
a
meanes
to
delude
the
world
:
because
in
it
a
commandement
is
giuen
to
all
without
exception
to
repent
and
beleeue
,
and
yet
grace
to
repent
and
beleeue
is
not
.
But
they
are
deceiued
.
For
the
commandement
,
Repent
,
and
beleeue
,
though
in
the
intent
of
the
minister
it
haue
onely
one
end
,
namely
the
saluation
of
all
,
yet
in
the
intention
and
counsell
of
God
,
it
hath
diuers
ends
.
In
them
which
be
ordained
to
life
eternall
,
it
is
a
precept
of
obedience
:
because
God
will
inable
them
to
do
that
which
he
commandeth
:
in
the
rest
it
is
a
commandement
of
triall
or
conviction
,
that
to
vnbeleeuers
their
sinne
might
be
discouered
and
all
excuse
cut
off
.
Thus
when
the
precept
is
giuen
to
beleeue
and
not
the
grace
of
faith
,
God
doth
not
delude
,
but
reprooue
and
convince
men
of
vnbeleefe
and
that
in
his
iustice
.
The
second
example
of
the
signifying
will
of
God
darkly
propounded
is
,
when
God
propoundes
his
promises
concealing
the
exception
or
condition
thereof
.
Gen.
1.28
.
Ye
shall
rule
ouer
the
fowles
of
the
aire
,
the
fishes
of
the
sea
,
&
the
beasts
of
the
earth
.
And
of
Hierusalem
the
Lord
saith
,
Psal
.
132.14
.
This
is
my
rest
for
euermore
.
These
promises
take
no
place
now
:
and
yet
there
is
no
contrarietie
in
Gods
will
,
because
the
said
promises
must
be
vnderstood
with
their
exception
;
vnlesse
ye
fall
from
me
and
prouoke
mine
anger
by
your
sinnes
.
The
third
example
is
,
when
God
propoundes
his
threats
concealing
the
conditions
and
exceptions
thereof
.
Iud.
10.13
.
I
will
,
saith
the
Lord
,
deliuer
you
no
more
.
And
it
was
his
pleasure
afterward
to
deliuer
them
againe
and
againe
.
Exod
.
32.10
.
Let
me
alone
,
that
my
wrath
may
waxe
hote
:
for
I
will
consume
them
:
and
he
spared
them
at
the
praier
of
Moses
.
Ion
.
3.4
.
Yet
fortie
daies
and
Niniuie
shall
be
destroyed
.
For
all
this
Niniuie
was
spared
and
not
destroyed
.
We
may
not
here
so
much
as
dreame
of
any
chaunge
or
vntruth
in
God
.
For
all
threatnings
denounced
,
must
be
vnderstood
with
this
clause
,
Ezech
.
18.21
.
Except
ye
repent
and
turne
vnto
me
.
And
this
exception
God
conceales
,
that
he
may
the
better
terrifie
the
consciences
of
men
and
so
prepare
them
to
true
repentance
.
Isay
.
38.1
.
the
Lord
saith
by
the
Prophet
to
Ezechias
,
S●t
thine
house
in
order
,
for
thou
shalt
die
and
not
liue
:
and
yet
he
liued
fifteene
yeares
after
.
Here
God
conceals
his
owne
pleasure
of
lengthning
the
daies
of
Ezechias
,
and
signifies
,
what
shall
betide
him
in
respect
of
nature
&
the
helps
thereof
.
In
all
these
examples
we
may
not
surmise
any
fraud
or
double
dealing
in
God
.
For
he
doth
not
speak
one
thing
and
minde
another
,
after
the
fashion
of
hypocrites
:
but
he
conceals
part
of
his
will
and
reueals
part
:
and
this
he
doth
not
for
the
hurt
of
any
after
the
manner
of
deceiuers
,
but
for
the
good
of
men
.
Thus
much
of
the
signifying
will
of
God
:
now
I
come
to
the
text
in
hand
.
The
words
,
I
would
haue
gathered
you
,
are
not
to
be
vnderstood
of
the
decree
of
God
,
but
of
this
signifying
will
and
namely
of
the
ministerie
of
the
word
.
For
when
God
sent
his
word
to
Hierusalem
by
his
Prophets
,
he
therby
signified
that
it
was
his
pleasure
and
will
to
gather
and
conuert
them
.
And
he
is
said
to
wil
the
conversion
of
the
Iewes
in
and
by
his
word
two
wayes
.
First
because
he
approoued
it
as
a
good
thing
in
it selfe
,
being
agreeable
to
his
goodnes
and
mercie
.
Secondly
because
he
commaunded
and
required
it
of
them
as
a
dutie
of
theirs
,
and
as
a
thing
necessarie
to
saluation
.
Some
may
happily
say
,
it
is
a
point
of
hard
dealing
,
for
God
to
commaund
the
Iewes
to
doe
that
which
they
can
not
doe
,
and
to
complaine
because
they
are
not
gathered
:
and
that
a
maister
might
aswell
commaund
his
seruant
to
carrie
a
mountaine
on
his
back
,
and
complaine
because
it
is
not
done
.
I
aunswer
thus
:
If
a
maister
could
giue
to
his
seruant
power
and
abilitie
to
carrie
a
mountaine
,
he
might
then
commaund
him
to
do
it
:
and
if
he
should
by
his
owne
default
loose
this
abilitie
,
the
said
maister
might
still
commaund
him
and
complaine
,
if
he
did
not
the
thing
commaunded
.
And
this
is
the
case
with
God
.
For
he
gaue
all
men
grace
in
our
first
parents
to
obey
any
of
his
commaundements
:
this
grace
in
them
we
haue
cast
away
,
&
do
not
of
our selues
so
much
as
desire
it
of
God
:
and
God
for
his
part
is
not
bound
to
giue
vs
this
grace
againe
.
He
therefore
may
iustly
command
vs
to
turne
vnto
him
,
though
we
now
be
vnable
to
turne
.
If
we
compare
this
text
with
Isa
.
6.10
.
they
may
seeme
to
be
contrarie
.
For
here
Christ
saith
,
I
would
haue
gathered
you
:
there
he
saith
,
Harden
them
that
they
be
not
gathered
and
conuerted
.
God
therefore
seemes
to
will
and
not
to
will
one
and
the
same
thing
.
Answ
.
There
is
but
one
will
in
God
:
yet
doth
it
not
equally
wil
all
things
,
but
in
diuers
respects
it
doth
will
and
nill
the
same
thing
.
He
wills
the
conuersion
of
Hierusalem
,
in
that
he
approoues
it
as
a
good
thing
in
it selfe
:
in
that
he
commands
it
,
and
exhorts
men
to
it
:
in
that
he
giues
them
all
outward
meanes
of
their
conuersion
.
He
wills
it
not
,
in
that
he
did
not
decree
effectually
to
worke
their
conuersion
.
For
God
doth
approoue
,
and
he
may
require
many
things
,
which
neuerthelesse
for
iust
causes
knowne
to
himselfe
,
he
will
not
doe
.
The
confirmation
of
the
Angels
that
fell
,
God
approoued
as
a
thing
good
in
it selfe
,
yet
did
not
he
will
to
confirme
them
.
A
iudge
in
compassion
approoues
and
wills
the
life
of
a
malefactour
:
and
yet
withall
he
wills
the
exequution
of
iustice
in
his
death
.
Euen
so
God
sometime
wills
that
in
his
signifying
will
,
which
he
wills
not
in
the
will
of
his
good
pleasure
.
By
this
which
hath
bin
said
,
we
learn
,
that
where
God
erects
the
ministerie
of
his
word
,
he
signifies
thereby
that
his
pleasure
is
to
gather
men
to
saluation
.
In
this
regard
the
prophet
Isay
saith
,
that
the
preaching
of
the
gospel
,
is
a
banner
displayed
,
Isa
.
49.22
.
that
all
nations
may
come
vnto
it
.
All
this
is
verified
in
this
our
English
nation
.
For
more
then
fortie
yeares
hath
God
displayed
this
banner
vnto
vs
,
and
more
then
fortie
years
hath
he
signified
in
the
ministerie
of
his
word
,
that
his
will
is
to
giue
mercie
&
saluation
vnto
vs.
First
therefore
we
owe
vnto
God
all
thankfulnes
&
praise
for
this
endles
mercie
.
Secondly
we
are
to
reuerence
the
ministerie
of
the
word
,
in
as
much
as
God
signifies
his
good
will
vnto
vs
therby
,
&
we
are
in
all
obedience
to
subiect
our selues
to
it
:
and
for
this
cause
we
must
suffer
our selues
to
be
conuerted
and
gathered
by
it
.
Subiects
vse
to
reuerence
the
letter
of
their
Prince
,
how
much
more
then
must
we
reuerence
the
letter
of
the
liuing
God
sent
vnto
vs
,
that
is
,
the
ministerie
of
the
word
,
&
conform
our selues
to
it
.
thirdly
,
hence
we
may
learn
to
forsee
our
miserable
condition
in
this
land
.
For
though
God
for
his
part
haue
long
signified
his
will
vnto
vs
touching
our
euerlasting
good
,
yet
there
is
nothing
to
be
found
in
the
most
of
vs
,
but
a
neglect
or
contempt
of
the
gospell
:
and
in
most
places
men
are
wearie
of
it
as
the
Israelites
were
of
Manna
.
What
weary
of
the
goodnes
of
God
,
that
offers
and
proclaimes
mercie
vnto
vs
?
Yea
,
verely
.
And
the
more
wearie
we
are
of
this
,
the
more
wearie
are
we
of
our
owne
happines
,
and
consequently
hasten
to
our
owne
perdition
.
Secondly
it
is
to
be
obserued
,
that
the
rebellion
of
Ierusalem
is
against
the
signifying
will
of
Christ
,
when
he
saith
,
I
would
,
ye
would
not
.
And
hence
it
followes
,
that
the
signifying
will
of
God
is
the
rule
of
our
obedience
and
not
the
vnreuealed
wil
.
And
threfore
so
oft
as
God
signifies
vnto
vs
his
will
and
pleasure
,
we
must
yeeld
our selues
in
obedience
to
it
.
Now
God
signifies
his
will
three
waies
(
as
I
haue
said
)
by
his
commaundements
and
prohibitions
,
by
his
permission
and
by
his
operation
.
Therefore
when
be
commaunds
,
we
must
obey
:
when
he
forbids
,
we
must
also
obey
.
When
he
permits
any
euil
,
we
must
be
content
.
Lastly
when
God
doth
any
thing
&
brings
it
to
passe
,
he
signifies
his
pleasure
,
and
we
must
obey
.
We
are
bidden
to
say
,
Thy
will
be
done
:
and
this
is
not
onely
the
will
reuealed
in
his
word
but
also
his
will
reuealed
by
any
euent
.
For
when
any
thing
comes
to
passe
,
it
comes
to
passe
because
it
was
the
wil
of
God
.
Furthermore
this
signifying
will
must
be
the
stay
and
ground
of
our
patience
and
comfort
.
For
when
a
thing
is
come
to
passe
,
the
will
of
God
is
past
vpon
it
&
he
hath
signified
his
pleasure
:
As
for
example
,
when
a
man
is
slaine
,
the
will
of
God
is
past
vpon
his
life
,
and
he
hath
reuealed
his
pleasure
touching
his
death
.
Vpon
this
consideration
in
all
euents
,
are
we
to
stay
our
mindes
.
Thirdly
it
appeares
hence
,
what
minde
must
be
in
the
Ministers
&
teachers
of
the
word
.
They
must
put
away
all
blinde
respects
of
profit
and
praise
,
and
simply
with
honest
hearts
applie
themselues
and
their
Ministerie
to
this
end
,
that
they
may
gather
a
people
to
God
.
For
that
which
is
the
mind
of
the
master
in
any
busines
,
the
same
must
also
be
the
minde
of
the
seruant
:
the
minde
of
the
master
is
here
set
downe
,
How
oft
would
I
haue
gathered
you
.
Thus
much
of
the
will
of
God
:
now
let
vs
come
to
the
second
point
,
to
consider
what
is
the
will
of
man
.
That
this
may
appeare
,
two
things
must
be
handled
,
the
Nature
of
mans
will
,
1.
Natu●●
.
2.
Vires
.
&
the
strength
therof
.
Of
the
nature
of
will
,
I
spake
somthing
before
generally
,
there
is
yet
somewhat
more
to
be
added
.
The
nature
of
mans
will
,
may
be
gathered
by
the
practise
thereof
.
The
practise
of
will
stands
in
fiue
things
.
The
first
is
the
action
of
the
minde
,
nam●ly
a
Consideration
of
the
thing
to
be
done
,
and
the
ende
thereof
:
the
second
is
Deliberation
of
the
diuerse
meanes
,
whereby
the
foresaide
thing
may
be
done
:
the
third
is
,
after
deliberation
a
Determination
what
shall
be
done
.
The
fourth
action
is
proper
to
the
will
,
and
that
is
Election
,
whereby
the
will
vpon
determination
of
the
minde
,
chooseth
or
refuseth
,
that
is
,
willeth
what
shall
be
done
,
what
not
.
The
fifth
is
,
that
the
will
in
all
her
Elections
keepes
and
maintaines
her
libertie
.
Because
when
it
wills
or
nills
any
thing
,
it
mooues
it selfe
freely
of
it selfe
to
will
or
to
nill
,
without
any
externall
compulsion
:
&
when
it
wils
any
thing
,
it
so
wills
,
as
stil
retaining
a
natural
aptnes
to
nill
the
same
:
and
when
it
wills
any
one
particular
thing
,
it
remaines
still
apt
not
to
will
it
,
but
to
will
an
other
thing
or
the
contrarie
.
Againe
the
will
of
man
must
be
distinguished
from
the
power
of
man
,
whereby
he
doth
any
thing
.
Will
and
power
in
God
are
onely
distinguished
in
our
conceiuing
,
beeing
indeede
one
and
the
same
thing
,
namely
the
essence
of
God
.
And
therefore
,
what
God
can
will
,
he
can
doe
:
what
he
willeth
he
doth
:
and
his
willing
of
any
thing
is
his
doing
of
it
.
It
is
not
so
in
man
,
who
can
will
that
which
he
can
not
doe
:
as
Paul
saith
,
To
will
is
present
with
me
,
but
I
can
not
doe
that
which
I
would
.
Will
therefore
is
one
thing
,
and
power
to
doe
the
thing
willed
,
an
other
.
The
second
thing
to
be
handled
,
is
the
strength
of
will
,
that
is
,
what
will
can
doe
,
what
not
;
and
how
farre
it
extends
it selfe
.
That
this
may
appeare
,
Will
must
be
considered
according
to
the
foure
estates
of
man
,
the
estate
of
innocencie
before
the
fall
,
the
estate
of
corruption
after
the
fall
,
the
estate
of
regeneration
after
conuersion
,
and
the
estate
of
glorie
after
this
life
.
In
the
estate
of
Innocencie
,
the
will
of
man
is
a
power
of
willing
either
good
or
euill
.
For
God
gaue
Adam
a
commaundement
,
in
which
he
forbad
him
to
eate
of
the
tree
of
knowledge
of
good
&
euill
.
Adam
therefore
could
either
keep
or
break
this
commaundement
.
This
reason
holds
not
in
vs
since
the
fall
,
yet
doth
it
hold
in
Adam
.
Because
with
the
commaundement
he
receiued
the
power
to
obey
:
and
that
he
could
not
obey
,
it
appeared
by
the
euent
;
because
he
did
not
obey
.
Ecclesiastes
saith
,
Eccl.
7.19
.
God
made
man
righteous
:
there
is
the
power
to
will
that
which
is
good
:
&
they
found
out
many
inuentions
:
there
is
also
a
power
to
will
that
which
is
euill
.
Moses
saith
to
the
Israelites
,
I
set
before
you
this
day
,
Deut
.
30.19
.
life
and
death
,
blessing
and
cursing
:
therefore
choose
life
,
that
thou
and
thy
seed
may
liue
.
These
words
are
a
sentence
of
the
law
,
telling
what
we
ought
to
do
,
and
not
what
we
can
now
do
,
but
what
we
could
do
by
the
gift
of
creation
before
the
fall
.
Here
a
difference
of
powers
must
be
made
:
the
power
to
will
that
which
is
good
,
was
a
gift
put
into
Adams
heart
by
God
:
and
the
power
to
will
that
which
is
euill
,
was
in
him
before
his
fall
not
a
gift
but
onely
a
Possibilitie
to
will
euill
,
if
he
should
cease
to
do
his
dutie
.
And
thus
had
he
power
to
will
both
good
and
euill
.
In
Adams
will
there
were
two
things
,
Libertie
and
Mutabilitie
.
Libertie
was
twofould
.
The
first
is
a
libertie
simply
to
wil
,
or
to
nill
,
or
to
suspend
.
And
this
is
libertie
of
nature
:
because
it
is
founded
in
the
nature
of
will
,
from
which
it
can
not
possiblie
be
seuered
;
and
therefore
it
still
remaines
in
the
damned
spirits
:
because
where
this
libertie
is
wanting
,
there
is
no
will
.
The
second
libertie
is
a
libertie
of
grace
,
which
is
a
power
to
will
or
nill
well
,
or
to
will
that
which
is
good
,
and
to
nill
that
which
is
euill
.
This
libertie
is
founded
not
in
the
nature
but
in
the
goodnes
of
the
will
.
By
goodnes
I
meane
the
holines
of
the
will
,
which
is
the
image
of
God
.
And
here
we
must
take
heed
of
the
opinion
of
some
,
who
think
that
Adam
was
created
and
placed
in
such
a
condition
,
in
which
he
was
neither
righteous
not
vnrighteous
,
but
in
a
meane
betweene
both
.
But
this
is
directly
contrarie
to
the
Apostle
who
saith
,
that
man
was
created
in
righteousnes
&
holines
.
Eph.
4.24
.
Col.
3.10
.
And
by
this
meanes
in
the
first
instant
of
Adams
creation
,
he
wanted
libertie
of
grace
.
Againe
by
reason
of
this
second
libertie
,
Adam
had
a
further
libertie
from
sinne
and
a
libertie
from
miserie
.
The
changeablenes
of
Adams
will
appears
in
this
,
that
though
it
was
created
in
goodnes
,
yet
was
it
made
changeably
good
.
For
such
was
the
goodnes
and
inclination
of
his
will
to
obey
God
,
as
might
be
altered
and
changed
by
force
of
temptation
.
The
cause
of
this
mutabilitie
must
be
considered
,
&
it
is
this
.
That
a
creature
righteous
by
creation
may
remaine
eternal
and
constantly
righteous
,
two
fauours
or
helps
of
God
are
required
:
the
1.
posse
vell●
.
perseuerare
.
Aug.
de
Correp
.
&
gr.
c
.
11.
12.
first
is
a
Power
to
perseuere
in
goodnesse
.
Without
this
power
the
creature
of
it self
ceaseth
to
be
good
.
The
2.
Actus
pers●uerandi
.
second
is
an
Act
or
deed
,
and
that
is
the
will
to
perseuere
,
or
perseuerance
it selfe
.
This
also
is
required
with
the
former
,
for
God
giues
not
onely
the
power
but
also
the
will
and
the
deed
.
And
the
creature
doth
not
the
good
which
it
can
do
,
vnlesse
God
cause
it
to
do
the
said
good
,
as
he
caused
it
to
be
able
to
doe
good
.
Both
these
helps
the
good
angels
haue
,
and
therefore
they
stand
.
And
as
for
Adam
,
he
receiued
of
God
the
first
helpe
and
not
the
second
.
For
beside
the
goodnes
of
his
will
he
receiued
of
God
a
power
constantly
to
perseuere
in
goodnes
if
he
would
:
yet
the
acte
of
perseuerance
was
left
to
the
choise
and
libertie
of
his
owne
will
.
We
may
behold
the
like
in
nature
.
God
creates
the
eye
and
puts
into
it
the
facultie
of
seeing
,
and
withall
he
addes
to
the
eye
necessarie
helpe
by
the
light
of
the
sunne
:
as
for
the
act
of
seeing
,
it
is
left
to
mans
libertie
:
for
he
may
see
if
he
will
;
and
againe
if
he
will
,
he
may
shut
his
eyes
.
The
physitian
by
art
procures
an
appetite
;
this
done
,
in
the
next
place
he
prouides
conuenient
food
:
yet
the
act
of
eating
is
in
the
pleasure
of
the
patient
.
For
he
may
eat
if
he
wil
,
&
if
he
will
not
he
may
abstaine
.
And
thus
God
gaue
Adam
the
power
to
perseuere
in
righteousnes
,
but
the
will
he
left
to
himselfe
.
It
may
be
saide
,
if
Adam
receiued
power
to
doe
good
if
he
would
,
and
not
the
will
to
will
that
he
could
,
he
then
receiued
not
sufficient
grace
.
I
answer
:
he
receiued
sufficient
for
the
perfection
of
his
nature
,
for
the
full
obedience
of
the
wil
of
God
,
and
for
the
attainment
of
euerlasting
happines
,
if
he
would
not
be
wanting
to
himselfe
:
but
he
receiued
not
sufficient
grace
for
the
causing
of
the
immutabilitie
of
his
nature
:
neither
was
it
of
necessitie
to
be
giuen
to
a
creature
.
A
goldsmith
intends
to
make
a
iewell
of
greatest
value
&
price
:
he
compounds
it
of
gold
,
pearle
&
pretious
stones
:
when
he
hath
brought
it
to
perfection
,
he
doth
not
put
this
condition
to
it
,
that
if
it
fall
it
shall
not
be
bruised
or
broken
.
And
God
created
Adam
in
all
perfection
,
and
gaue
him
a
power
and
abilitie
to
continue
in
the
said
perfection
if
he
would
:
yet
did
not
he
put
vnto
his
nature
this
condition
,
that
it
should
be
vnchangeable
and
vnalterable
,
when
it
should
be
assailed
by
the
force
of
outward
temptation
.
The
vse
of
the
former
doctrine
.
In
Adams
example
,
we
see
the
weaknes
of
the
excellentest
creature
in
it selfe
without
the
grace
of
God
.
For
Adam
hauing
power
to
perseuere
,
could
not
for
all
this
,
acte
or
put
in
exequution
the
saide
power
without
the
further
helpe
of
God
.
He
could
fall
of
himselfe
,
he
could
not
stand
or
rise
againe
:
he
could
not
auoide
the
least
euill
,
but
as
he
was
helped
by
God
.
We
therefore
beeing
sinnefull
wretches
,
much
more
are
to
acknowledge
our
infirmitie
,
and
to
ascribe
all
we
doe
or
can
doe
that
is
good
to
the
grace
of
God
.
Thus
haue
the
godly
alwaies
done
.
I●r
.
31.18
.
The
Iewes
in
their
repentance
say
,
Conuert
thou
me
,
and
I
will
conuert
.
The
spouse
of
Christ
saith
,
Cant
.
1.3
.
Draw
vs
and
we
will
runne
after
thee
.
Dauid
saith
,
Incline
my
heart
to
thy
commandements
,
turne
mine
eyes
from
the
beholding
of
vanitie
,
and
quicken
me
in
thy
precepts
.
Augustine
said
,
Giue
that
which
thou
commandest
,
and
command
what
thou
wilt
.
We
are
to
God
as
the
sicke
man
to
his
keeper
,
who
saith
,
Take
me
vp
and
I
will
rise
:
hold
me
and
I
will
stand
.
In
regard
of
this
our
frailtie
,
it
is
the
best
for
vs
to
denie
our selues
,
and
by
faith
to
depende
on
the
prouidence
and
mercie
of
God
.
Againe
such
as
beleeue
in
Christ
haue
great
cause
to
be
thankfull
to
God
.
For
they
haue
the
beginnings
of
further
grace
then
euer
Adam
receiued
.
He
receiued
onely
the
power
to
perseuere
in
his
happie
estate
,
Aug.
de
Correp
.
&
grat
.
c
.
11.
if
he
himselfe
would
:
but
they
that
beleeue
beside
the
power
of
perseuerance
,
receiue
the
wil
and
the
deed
.
Paul
saith
,
work
your
saluation
with
feare
and
trembling
:
and
then
he
adds
,
P●●l
.
2.13
.
It
is
God
that
works
in
vs
the
will
and
the
deed
,
whereby
we
run
the
race
to
eternall
life
.
In
the
estate
of
corruption
,
two
things
are
to
be
considered
of
mans
will
,
the
first
what
it
can
do
,
and
how
neere
it
comes
to
the
doing
of
a
good
work
.
The
second
,
what
it
can
not
do
.
For
the
declaration
of
the
first
,
two
things
must
br
considered
in
corrupt
will
,
a
libertie
and
a
possibilitie
.
The
libertie
is
a
certen
freedome
to
will
or
nill
,
or
to
suspend
.
For
this
libertie
is
remaining
since
the
fal
of
Adam
,
and
is
naturall
to
the
will
,
from
which
it
can
not
possibly
be
seuered
.
This
libertie
is
large
and
sheweth
it selfe
in
three
kind
of
actions
,
naturall
,
humane
,
ecclesiasticall
.
Naturall
actions
are
such
as
are
common
to
men
and
beasts
,
as
to
eate
,
drink
,
sleep
,
smel
,
heare
,
taste
,
mooue
▪
common
experience
declares
a
freedome
of
will
in
all
these
actions
.
Humane
actions
are
such
as
are
common
to
all
men
:
and
I
may
fitly
reduce
them
to
three
heads
.
The
first
is
,
the
studie
and
practise
of
arts
,
trades
,
occupations
and
professions
of
all
kindes
.
And
that
man
hath
freedome
of
will
in
all
these
,
experience
testifieth
.
The
second
is
,
the
gouernment
of
societies
,
namely
of
families
and
common-welths
.
The
Lord
said
to
Cain
of
Abel
,
Gen.
4.7
.
his
appetite
shall
be
subiect
to
thee
,
that
is
,
in
freedome
of
thy
will
thou
shalt
rule
ouer
him
,
and
his
will
shall
be
subiect
to
thine
.
Peter
said
to
Ananias
,
that
,
the
giuing
or
the
not
giuing
of
his
lands
was
before
he
gaue
them
,
Act.
5.4
.
in
his
owne
libertie
.
And
Paul
saith
,
that
the
father
hath
the
power
of
his
owne
will
,
2.
Cor
.
7
.
3●
.
to
giue
or
not
to
giue
his
child
in
mariage
,
as
he
shall
see
occasion
.
The
third
is
the
practise
of
ciuill
vertue
,
iustice
,
temperance
,
liberalitie
,
chastitie
.
To
this
purpose
Paul
saith
,
that
the
Gentiles
do
the
thing
contained
in
the
law
,
and
that
by
nature
.
For
outwardly
to
be
chast
,
iust
,
bountifull
and
so
forth
,
is
in
the
power
of
naturall
and
corrupt
will
.
It
may
be
said
,
that
these
things
are
the
gift
of
the
Holy
ghost
.
I
answere
thus
:
the
gifts
of
the
Holy
ghost
are
two
fold
,
gifts
of
restraint
,
and
gifts
of
renouation
.
Gifts
of
restraint
are
such
as
serue
onely
to
keep
in
the
corruption
of
nature
and
not
to
mortifie
or
abolish
it
.
And
they
are
common
to
all
men
both
good
&
bad
,
and
serue
onely
to
maintaine
outward
peace
and
comely
order
in
the
societies
of
men
.
Of
this
kinde
are
ciuil
vertues
.
Gifts
of
renovation
,
are
such
graces
of
the
Holy
ghost
,
as
serue
not
onely
to
restraine
the
corruption
of
the
inward
man
,
but
also
to
mortifie
it
in
the
root
and
to
make
a
change
of
our
sinfull
nature
.
Now
vertues
of
this
kinde
,
are
onely
incident
to
such
as
are
in
Christ
.
The
third
kind
of
actions
are
Ecclesiasticall
,
namely
such
as
pertaine
to
the
outward
duties
of
the
worship
of
god
.
And
there
is
also
a
Libertie
of
will
in
them
.
For
corrupt
and
sinnefull
man
,
hath
power
and
libertie
to
thinke
of
God
,
Rom.
1.
●●
.
and
to
thinke
many
things
of
him
,
good
in
themselues
:
2.
Cor
.
3.14
.
power
to
read
and
search
the
Scriptures
:
Psal
.
50.16
.
power
to
speake
and
talke
of
the
word
of
God
:
power
to
come
to
the
congregation
and
heare
a
sermon
,
Act.
17.20
.
as
the
Athenians
did
:
power
to
conceiue
a
zeale
(
I
say
not
a
good
zeale
,
but
onely
a
zeale
I
say
)
for
the
maintenance
of
outward
duties
of
religion
.
Paul
saith
,
that
the
obstinate
Iewes
had
a
zeale
of
God
,
and
were
followers
of
the
iustice
of
the
Law
;
Rom.
10
●
.
and
9
.
3●
.
Phil
.
3.6
.
and
that
himselfe
beeing
a
pharisie
vnconuerted
,
was
vnreprooueable
in
respect
of
the
Law
of
God
.
Thus
farre
can
man
proceede
by
the
freedome
of
corrupt
will
:
and
the
deuill
by
naturall
strength
goes
somewhat
further
.
Iam
.
2.19
.
For
he
is
saide
to
beleeue
▪
and
he
conceiues
his
faith
not
by
illumination
of
the
spirit
of
God
,
as
man
doth
;
but
by
the
remainders
of
the
light
of
nature
,
and
by
the
power
which
yet
remaines
in
his
corrupted
will
.
For
we
may
not
supppose
that
since
his
fall
,
he
is
inlightned
by
the
spirit
of
God
in
any
thing
.
Thus
we
see
what
is
the
libertie
of
corrupt
will
.
We
must
yet
further
conceiue
it
to
be
full
of
weaknes
and
imbecillitie
,
which
I
will
expresse
in
three
rules
.
The
first
:
that
which
the
will
can
wil
,
it
can
not
do
,
vnlesse
God
wil
.
Herupon
S.
Iames
bids
vs
say
,
we
will
do
this
or
that
,
Iam
.
4
,
15.
if
God
will
.
And
Paul
wishing
that
he
might
haue
a
prosperous
iourney
to
Rome
,
Rom.
15.32
.
adds
this
clause
,
By
the
will
of
God
.
Herode
,
A●●
.
4
.
2●
.
Pontius
Pilate
and
the
Iewes
did
nothing
against
Christ
but
that
which
the
counsell
of
God
had
determined
before
to
be
done
.
The
second
:
That
which
the
will
can
will
,
it
cannot
do
without
the
helpe
of
God
:
for
in
him
we
liue
,
mooue
,
and
haue
our
beeing
.
This
helpe
is
twofold
,
Preseruation
of
the
will
both
for
power
and
acte
,
and
the
Direction
thereof
,
whereby
it
is
ordered
and
applied
to
the
things
it
willeth
.
The
third
:
Often
the
will
neither
willeth
nor
doth
the
things
it
can
will
and
doe
,
because
it
is
hindred
.
It
is
hindered
sometimes
by
the
minde
that
misleades
the
will
:
sometimes
again
by
the
worke
of
Satan
.
Thus
Paul
saith
,
that
satan
hindred
him
from
comming
to
Thessalonica
.
The
vse
of
this
doctrine
is
twofold
.
First
the
libertie
of
the
will
is
the
condemnation
of
the
world
.
For
in
ciuill
and
Ecclesiasticall
actions
men
doe
not
that
which
they
can
doe
:
so
farre
be
the
most
from
doing
that
which
the
Gospel
requires
,
that
they
doe
not
that
which
nature
can
doe
.
Some
plead
,
that
if
they
be
ordained
to
saluation
,
they
shall
certenly
be
saued
,
otherwise
not
:
and
therefore
they
say
they
will
leaue
all
to
God
,
and
liue
as
they
list
:
but
this
shall
be
their
condemnation
,
that
they
haue
not
liued
according
to
ciuill
vertue
as
they
might
,
they
come
not
to
the
Church
,
they
search
not
the
Scriptures
,
they
heare
not
sermons
:
in
a
word
,
they
vse
not
the
good
meanes
of
saluation
so
farre
as
they
are
able
to
vse
them
by
the
strength
of
nature
.
Secondly
,
the
weaknesse
of
will
in
his
libertie
must
teach
vs
to
abate
our
pride
,
and
to
humble
our selues
:
because
we
can
not
doe
any
thing
,
no
not
so
much
as
mooue
hand
,
foote
,
or
finger
without
the
helpe
of
God
.
●
.
king
.
13.4
.
Ieroboam
,
when
he
had
stretched
out
his
hand
to
lay
hold
on
the
prophet
,
could
not
so
much
as
pull
it
in
againe
.
And
this
consideration
must
likewise
mooue
vs
to
be
thankfull
to
God
,
because
the
actions
we
doe
,
we
doe
by
him
.
The
second
thing
to
be
considered
in
the
corrupt
will
,
is
Possibilitas
non
activa
so●
passiva
,
vel
potentia
materiae
,
a
Possibilitie
of
willing
that
which
is
good
.
This
possibilitie
is
a
certaine
condition
of
the
wil
,
whereby
it
can
wil
that
which
is
good
,
after
that
God
hath
preuented
vs
with
his
grace
.
A
stone
is
not
of
this
nature
,
neither
is
the
beast
,
because
they
are
creatures
vnreasonable
,
wanting
both
will
and
vnderstanding
:
and
therfore
no
way
capable
of
grace
:
whereas
man
in
that
he
hath
will
and
vnderstanding
,
hath
a
possibilitie
of
doing
that
which
he
cannot
doe
.
The
fathers
in
this
sense
say
,
To
be
able
to
haue
faith
is
nature
,
Aug.
de
praed
▪
sanct
.
c
.
5.
to
haue
faith
indeede
is
grace
.
Hitherto
I
haue
shewed
what
will
can
doe
in
the
corrupt
estate
of
man
:
now
let
vs
see
what
it
cannot
doe
.
And
because
here
the
maine
differences
come
to
be
considered
,
betweene
vs
and
the
Church
of
Rome
;
I
will
first
lay
downe
a
sure
ground
and
then
build
vpon
it
.
The
ground
is
this
:
Though
libertie
of
nature
remaine
,
yet
libertie
of
grace
,
that
is
,
libertie
to
will
well
is
lost
,
extinguished
,
abolished
by
the
fall
of
Adam
.
I
prooue
it
thus
.
Libertie
of
grace
is
founded
in
the
goodnes
or
integritie
of
the
will
:
now
this
goodnes
of
the
will
is
abolished
by
the
fall
of
Adam
:
and
therefore
the
libertie
it selfe
that
is
sounded
thereon
.
That
the
goodnes
or
integritie
of
the
will
is
lost
,
I
confirme
it
thus
.
That
which
we
put
on
in
our
conuersion
,
we
want
by
nature
:
we
put
on
this
goodnes
in
our
conuersion
.
For
in
it
we
put
on
the
new
man
created
according
to
the
Image
of
God
in
iustice
and
holines
,
Eph.
4
.
2●
.
as
Paul
saith
.
Againe
if
all
the
motions
and
inclinations
of
the
heart
be
euill
,
and
onely
euill
,
and
continually
euill
,
there
is
no
goodnes
in
the
heart
:
but
the
first
is
true
.
For
the
Lord
saith
,
that
he
saw
the
frame
of
the
thoughts
of
the
heart
to
be
onely
euill
continually
.
Gen.
6.5
.
Paul
makes
three
parts
of
man
in
the
estate
of
Innocencie
,
the
bodie
,
the
soule
,
1.
Thess.
5.23
.
and
the
spirit
,
that
is
,
the
image
of
God
wrought
by
the
spirit
,
beeing
the
ornament
and
glorie
of
both
the
former
.
Now
since
the
fall
,
the
spirit
is
turned
to
flesh
:
Ioh
.
3.3.6
.
for
what
soeuer
is
borne
of
flesh
is
flesh
(
saith
Christ
,
)
that
is
,
wholly
flesh
and
onely
flesh
:
and
the
naturall
disposition
of
the
flesh
is
to
lust
against
the
spirit
.
What
goodnes
then
can
be
in
the
will
.
He
that
must
enter
into
the
kingdom
of
heauen
must
first
be
borne
againe
:
now
looke
as
it
is
in
the
first
birth
,
so
is
it
in
the
second
.
In
the
first
,
an
imperfect
man
is
not
made
a
perfect
man
,
but
that
which
is
no
man
is
made
a
man
:
euen
so
in
the
second
birth
,
he
that
is
a
sinner
&
hath
nothing
in
him
to
please
God
,
is
made
iust
and
righteous
.
For
regeneration
is
not
in
respect
of
the
substance
of
bodie
or
soule
,
nor
in
respect
of
the
faculties
of
the
soule
,
but
onely
in
respect
of
the
goodnesse
thereof
,
which
is
a
conformitie
to
the
will
of
God
.
And
if
there
be
any
part
or
portion
thereof
yet
remaining
,
there
cannot
be
a
new
birth
,
but
onely
a
repairing
of
that
which
is
decaied
,
with
a
confirmation
and
increase
of
it
.
The
second
reason
.
There
is
Vnderstand
that
which
is
called
in
schools
potentia
activa
,
or
,
potentia
formae
,
which
we
say
is
lost
:
the
Papists
say
no
.
Intelligi
non
potest
o●omodo
ad
opera
pietatis
activè
voluntas
humana
concurrat
,
si
non
habeat
ex
se
potentiam
activam
saltem
remotam
.
Rursus
,
habet
potentiam
remotam
&
vires
imperfectas
.
Bellarm
.
de
grat
.
&
lib
.
arbit
.
l.
6.
c
.
15.
no
power
or
aptnes
in
the
will
corrupted
to
will
that
which
is
truly
good
.
Therfore
libertie
of
grace
to
wil
well
is
lost
.
The
minor
I
prooue
thus
.
Ezech
.
36.26
.
A
new
heart
also
will
I
giue
you
,
and
a
new
spirit
will
I
put
within
you
,
and
I
will
take
away
the
stonie
heart
out
of
your
bodie
,
and
I
will
giue
you
an
heart
of
flesh
.
Here
two
things
are
set
down
distinctly
.
The
first
,
that
the
new
&
fleshie
heart
is
the
gift
of
god
,
that
is
,
an
heart
readie
and
apt
to
giue
obedience
.
The
second
,
that
there
is
in
vs
no
aptnes
or
abilitie
to
receiue
this
gift
of
God
:
because
our
hearts
are
stonie
.
God
therefore
giues
the
fleshie
heart
,
and
the
aptnes
to
receiue
this
gift
by
taking
away
the
stonie
heart
.
Christ
saith
,
that
none
can
come
vnto
him
,
Ioh
.
6.44
.
vnlesse
the
father
Draw
him
.
Now
if
there
were
in
vs
by
nature
the
least
power
or
aptnes
to
come
to
Christ
,
then
drawing
were
needlesse
,
(
for
that
argues
obstinate
rebellion
)
and
it
were
sufficient
to
succour
,
helpe
,
and
confirme
the
foresaid
power
,
without
any
more
adoe
.
Saint
Paul
saith
,
that
the
wisdome
of
the
flesh
,
that
is
,
Rom.
8.7
.
the
best
inclinations
and
motions
of
the
minde
of
a
natural
man
,
are
not
only
enemies
,
but
euen
enmitie
to
God
.
Now
in
enmitie
,
there
is
nothing
but
hatred
and
contempt
of
God
.
And
in
the
hatred
of
God
,
what
inclination
or
aptnes
can
there
be
to
loue
and
obey
him
?
Againe
Paul
saith
,
The
naturall
man
is
not
capable
of
the
things
of
God
:
1.
Cor
.
2.14
.
for
they
are
foolishnes
to
him
:
neither
can
be
know
them
,
for
they
are
spiritually
discerned
.
In
the
minde
of
a
naturall
man
there
be
two
things
to
be
considered
,
the
act
and
the
power
of
knowing
&
approouing
that
which
is
truly
good
.
And
here
Paul
giues
his
sentence
of
both
:
of
the
act
,
that
the
minde
cannot
know
the
things
of
God
:
of
the
power
,
that
the
minde
hath
no
capablenes
or
aptnes
to
acknowledge
or
approoue
them
;
{αβγδ}
.
as
a
little
vessel
hath
no
aptnes
to
receiue
a
great
quantitie
of
liquour
.
Againe
,
2.
Cor
.
3.5
.
we
are
not
apt
or
sufficient
of
our selues
to
thinke
a
good
thought
as
of
our selues
,
but
our
sufficiencie
is
of
God
.
Therefore
nature
corrupted
wants
abilitie
so
much
as
to
thinke
a
good
thought
:
much
lesse
to
will
that
which
is
good
.
Againe
Paul
tells
the
Ephesians
that
they
were
dead
in
sinnes
and
trespasses
.
Eph.
2.
●
.
And
this
death
or
deadnesse
is
not
onely
in
respect
of
the
performance
of
that
which
is
good
,
but
also
in
regard
of
power
to
performe
it
.
For
if
the
least
power
to
do
good
remaine
since
the
fal
,
man
is
not
dead
as
yet
,
ver.
●
.
but
dying
or
drawing
on
:
because
as
yet
some
portion
of
spirituall
life
remaines
.
And
if
this
be
so
:
how
are
we
quickned
together
with
Christ
:
and
how
is
it
a
wonder
,
that
the
dead
heare
the
voyce
of
Christ
.
Ioh
.
5.25
.
Againe
,
Paul
saith
to
the
Ephesians
that
they
were
once
darknes
,
Eph.
5.
●●
.
but
now
are
light
in
the
Lord
.
Now
in
darknes
there
is
no
aptnes
at
all
either
to
giue
or
to
receiue
light
.
But
how
were
they
made
light
?
2.
Cor
.
4.6
.
without
any
work
or
cooperation
of
theirs
:
euen
as
in
the
creation
light
was
taken
not
from
some
other
precedent
beginnings
of
light
,
but
out
of
darknes
,
which
conferred
nothing
at
all
to
the
beeing
of
light
.
The
third
reason
:
There
is
not
onely
an
Impotencie
to
good
,
but
such
a
forcible
pronesse
and
disposition
to
euill
,
as
that
we
can
do
nothing
but
sinne
.
Ier
.
27.9
.
Ieremie
saith
,
that
the
heart
of
man
is
wicked
aboue
all
things
,
who
can
know
it
.
Paul
saith
that
the
Romanes
were
once
seruants
of
sinne
&
free
in
respect
of
righteousnes
:
Rom.
6.20
.
and
of
himself
,
that
the
law
was
spirituall
,
he
carnall
&
sold
vnder
sinne
.
and
7.
And
of
vnrepentant
sinners
he
saith
,
that
they
are
in
the
snare
of
the
deuill
according
to
his
will
.
2.
Tim
.
2.26
.
And
this
disposition
of
which
I
speak
,
is
not
to
some
few
sinnes
,
but
to
al
sinns
without
exception
:
because
,
as
euery
man
takes
of
Adam
the
whole
nature
of
man
,
euen
so
he
takes
the
whole
corruption
of
mans
nature
.
And
where
this
huge
&
horrible
masse
of
corruption
takes
place
,
there
all
inclination
and
power
to
goodnes
must
needes
giue
place
.
It
may
be
obiected
,
that
if
the
wil
be
in
bondage
,
vnder
sin
,
it
hath
lost
his
libertie
quite
.
I
answer
;
not
so
:
for
both
may
stand
together
.
The
prisoner
though
he
haue
lost
a
great
part
of
his
libertie
,
yet
hath
he
not
lost
al
:
for
within
the
prison
he
may
(
as
he
will
)
either
sitt
,
stand
,
lie
or
walk
.
And
though
he
which
is
captiue
to
sin
can
do
nothing
but
sinne
,
yet
may
he
in
sinning
vse
his
libertie
:
and
in
the
diuers
kinds
of
euils
intended
,
shew
the
freedome
of
his
will
.
The
fourth
reason
.
All
the
goodnes
we
haue
and
all
we
can
do
that
is
pleasing
to
God
,
is
wholly
in
Scripture
ascribed
to
God
.
He
that
is
the
child
of
God
,
is
born
of
God
:
not
of
blood
,
that
is
,
not
of
naturall
generation
:
Ioh
.
●
.
●●
.
not
of
the
will
of
the
flesh
,
that
is
,
not
of
the
power
and
inclination
of
naturall
will
,
not
of
the
will
of
man
,
that
is
,
the
heroicall
inclination
of
excellent
men
.
We
are
the
workmanship
of
God
created
in
Christ
to
good
works
.
Eph.
2.10
.
Now
the
creature
confers
nothing
to
his
creation
,
which
is
wholly
from
the
Creator
:
because
to
create
is
not
to
make
something
of
something
but
something
of
nothing
.
Christ
saith
without
me
ye
can
do
nothing
.
And
the
reason
is
there
rendred
.
Because
Christ
is
the
vine
,
and
they
which
beleeue
are
vine
branches
:
which
branches
,
that
they
may
bring
forth
good
fruit
,
must
first
be
set
into
Christ
,
and
then
draw
their
sap
,
that
is
power
to
do
good
,
from
him
.
Patrons
of
nature
against
the
grace
of
God
,
alleadge
foure
speciall
reasons
for
liberty
of
wil
in
moral
acts
,
that
is
,
in
things
and
actions
good
according
to
the
morall
law
.
The
first
is
this
.
God
hath
giuen
sundry
commandements
to
man
since
his
fall
,
some
pertaining
to
the
law
,
some
to
the
gospel
,
as
commandements
to
turne
vnto
God
,
to
beleeue
,
to
repent
.
And
all
commandements
are
giuen
in
vain
,
vnlesse
there
be
freedome
of
will
to
do
them
or
not
to
doe
them
.
I
answer
first
,
these
commandements
set
not
downe
what
we
can
do
,
but
what
we
should
do
:
they
signifie
not
our
abilitie
but
our
office
and
dutie
,
whereby
we
should
please
God
&
come
to
saluation
.
And
if
the
commandements
be
impossible
,
it
is
not
Gods
fault
but
ours
:
for
they
are
not
impossible
to
created
but
to
corrupted
nature
.
Secondly
,
though
we
can
not
wil
to
do
that
which
God
commands
;
yet
are
not
his
commandements
idle
.
For
they
are
the
instruments
and
meanes
of
the
spirit
of
God
,
whereby
he
effects
in
vs
the
good
he
commands
.
The
second
obiection
.
We
are
bound
to
giue
vnto
God
an
account
of
all
our
doings
in
the
day
of
iudgement
,
and
this
were
not
equall
vnlesse
we
had
power
to
will
both
good
and
euill
.
I
aunswer
,
It
sufficeth
to
binde
vs
to
a
reckning
,
that
once
we
had
libertie
in
Adam
to
will
either
good
or
euil
.
And
all
men
since
the
fal
haue
some
measure
of
libertie
of
will
:
the
wicked
libertie
in
sinne
:
the
righteous
libertie
in
duties
of
righteousnes
.
The
third
obiection
from
testimonies
of
Scripture
.
It
is
alleadged
that
the
Samaritane
,
I●●
.
10.
which
lay
wounded
betweene
Ierico
&
Ierusalen
is
a
figure
of
mankind
halfe
dead
in
sinn
.
I
answer
,
that
in
parables
nothing
may
be
gathered
that
is
beside
the
scope
thereof
:
and
the
scope
of
this
parable
is
nothing
els
,
but
to
shew
who
is
our
neighbour
.
Againe
,
we
graunt
that
libertie
of
wil
is
not
abolished
but
wounded
.
Because
,
though
libertie
of
grace
to
will
wel
be
lost
,
yet
libertie
of
nature
to
wil
,
stil
remaines
.
Againe
the
words
of
Christ
to
the
angell
of
Laodicea
,
are
obiected
.
Behold
I
stand
at
the
dore
and
knock
:
if
any
man
open
I
will
come
in
.
Rev.
3.20
.
Here
(
say
some
)
to
knock
is
the
work
of
grace
,
and
to
open
the
work
of
free-will
.
I
answer
,
that
the
words
,
(
if
any
man
open
)
are
conditionall
:
and
therefore
determine
nothing
of
the
power
of
will
either
to
or
fro
.
Againe
,
the
words
set
not
downe
what
the
angell
is
able
to
do
,
but
what
his
office
is
and
what
he
can
doe
by
grace
.
Furthermore
the
place
of
Deuteronomie
is
obiected
.
The
word
which
I
commaund
thee
,
Deut
.
30.14
.
is
neere
thee
that
thou
mayst
do
it
.
But
in
these
words
Moses
sets
downe
,
what
the
Israelites
can
do
by
the
grace
of
a
Mediatour
,
who
fulfilling
the
law
for
vs
,
and
giuing
grace
to
obey
the
same
;
makes
the
commandements
of
the
law
(
which
otherwise
are
impossible
)
to
be
easie
.
Thus
Paul
hath
expounded
this
text
Rom.
10.8
.
where
he
signifies
,
that
sentences
of
the
law
must
not
legally
but
euangelically
be
vnderstood
of
them
that
are
in
Christ
,
and
fulfil
the
law
by
him
.
The
fourth
obiection
.
When
man
is
conuerted
,
he
is
not
conuerted
against
his
wil
:
for
then
God
should
deale
with
a
man
after
the
manner
of
a
stone
or
a
beast
.
Therefore
he
which
is
conuerted
is
conuerted
with
the
consent
of
his
owne
will
.
Answer
.
This
consent
is
not
of
our selues
but
of
God
.
For
as
the
conuersion
is
of
God
,
so
is
the
wil
to
be
conuerted
.
Of
this
point
,
more
afterward
.
pag
.
●●
.
Vpon
the
ground
formerly
deliuered
,
sundry
questions
of
great
moment
are
resolued
.
The
first
is
,
whether
a
naturall
man
or
an
infidel
,
can
by
the
freedome
of
his
will
,
without
faith
and
without
the
helpe
of
God
,
doe
any
worke
morally
good
,
that
is
,
a
worke
in
which
there
is
no
sinne
.
They
of
the
Church
Alex
.
3.
para
.
Summa
q.
66.
Thom
▪
in
1.2
.
q
.
109.
Bon
.
●●
.
in
2.
Sent
.
d
.
28.
Bellar
.
de
gra●
.
&
lib
.
arb
.
l.
5.
c
.
●
.
of
Rome
for
many
hundred
yeares
haue
answered
,
yea
:
for
they
confidently
teach
,
that
a
man
pressed
with
no
temptation
,
may
without
faith
,
by
the
speciall
helpe
of
God
,
and
without
it
,
by
his
owne
strength
so
doe
that
which
is
morally
good
,
that
no
sinne
at
all
be
committed
therein
.
We
answer
,
no
:
and
that
vpon
sufficient
warrant
.
For
such
as
the
beginning
of
an
action
is
,
such
is
the
action
it selfe
.
Now
the
minde
and
will
of
man
are
the
beginnings
of
all
their
actions
:
and
in
them
there
is
no
abilitie
to
thinke
or
to
will
that
which
is
truly
good
,
but
a
continuall
disposition
to
the
contrarie
.
All
actions
therefore
proceeding
thence
are
onely
and
continually
euill
.
Vpon
this
ground
Paul
saith
,
that
to
the
vncleane
,
the
vse
of
all
things
is
vnclean
:
Tit
.
1.15
.
and
Christ
saith
,
Math
7.18
,
that
an
euill
tree
can
not
bring
forth
good
fruit
.
And
,
Whatsoeuer
is
not
of
faith
,
Rom.
14.24
.
without
exception
is
sinne
.
To
this
doctrine
alwaies
subscribed
the
Orthodoxe
and
ancient
Church
.
The
Arausican
Councell
saith
,
Concil
.
Araus
.
c
.
22.
&
20.
It
is
from
the
gift
of
God
,
that
we
keepe
our
feete
from
iniustice
:
and
,
that
Nulla
bona
facit
homo
—
.
man
doth
no
good
things
,
which
God
inables
him
not
to
do
.
Cyprian
saith
Al
we
can
doe
is
Gods
.
Lib
.
2.
epist.
2.
Hierom
.
gal.
3.
Hierome
saith
,
Without
Christ
euery
vertue
is
but
as
a
vice
.
Greg
.
l
2.
moral
.
c
.
15.
Gregorie
,
If
faith
be
not
first
wrought
in
our
heart
,
other
things
can
not
be
good
,
though
they
seeme
to
be
so
.
Augustine
saith
expressely
,
De
nupt
.
&
Concup
.
l.
1.
c
.
3
Contra
●ul
.
l.
4
c
.
3.
that
all
the
workes
of
vnbeleeuers
are
sinnes
:
because
whatsoeuer
is
not
of
faith
,
is
sinn
.
And
he
saith
thus
of
Pelagius
the
heretike
:
Epist.
106.
Sometimes
he
poised
the
power
of
the
will
with
such
equall
waights
in
euen
ballance
,
Aliquantum
ad
non
peccandum
valure
.
that
he
might
determine
how
it
auailed
somwhat
to
cause
vs
not
to
sin
:
which
if
it
be
so
,
there
is
no
place
reserued
for
the
helpe
of
grace
,
without
which
,
we
say
free
will
hath
no
force
at
all
in
causing
vs
not
to
sinne
.
In
this
speach
there
are
two
things
worthie
obseruation
.
One
,
Nihil
ad
peccandum
valere
,
vel
,
ad
non
peccandum
.
that
(
in
Augustines
iudgement
)
freewill
of
it selfe
hath
no
force
at
all
to
cause
man
not
to
sinne
.
Of
the
same
minde
is
the
master
of
the
Sentences
,
who
saith
,
Lib
.
2.
dist
.
25.
F.
non
posse
no●
peccare
.
that
man
before
he
be
repaired
by
grace
can
not
but
sinne
;
though
the
Schoole
afterward
for
the
most
part
dissent
from
him
.
The
second
,
that
it
was
the
heresie
of
Pelagius
to
teach
,
that
freewil
SOMEWHAT
AVAILETH
to
cause
vs
not
to
sinne
.
With
this
iumps
the
determination
of
the
Councell
of
Trent
,
Sess.
6.
c
.
7.
when
it
saith
,
Let
him
be
accursed
that
saith
all
workes
done
any
way
before
iustification
,
are
sinnes
indeed
.
For
thus
it
insinuates
closely
,
that
will
,
before
the
grace
of
iustification
partly
helped
,
and
partly
of
it selfe
,
can
doe
that
which
is
good
,
at
the
least
morally
,
as
they
speak
.
And
this
is
the
resolute
sentence
almost
of
all
Papists
.
I
doubt
not
therefore
to
auouch
,
that
the
present
religion
of
the
Church
of
Rome
reuiues
in
part
the
heresie
of
Pelagius
,
&
in
these
last
daies
propounds
it
again
to
the
world
with
new
varnish
and
fresh
colours
.
To
auoide
this
charge
,
they
answer
the
place
of
Augustine
before
alleadged
thus
:
When
Pelagius
saith
,
the
will
is
of
force
not
to
sinne
,
his
meaning
(
say
they
)
was
,
Bellar
.
de
grat
.
&
lib
.
arbit
.
l.
5.
c
.
11.
that
,
will
was
of
force
to
cause
vs
neuer
to
sinne
through
the
course
of
our
liues
.
I
answer
againe
,
Augustine
who
knew
the
meaning
of
Pelagius
,
speakes
not
onely
of
the
life
of
man
but
euen
of
particular
actions
,
as
appeares
by
these
words
:
Ephe
.
95.
ad
Ianocen
.
He
that
praies
,
lead
vs
not
into
temptation
,
praies
that
he
may
not
sinne
,
that
is
,
that
he
may
not
do
any
euill
.
Vincentius
Lyrinensis
tooke
this
to
be
the
heresie
of
Pelagius
,
that
man
by
his
owne
free-will
might
doe
some
good
things
.
For
these
are
his
words
:
d●
h●res
.
c
.
●●
.
Who
before
that
prophane
Pelagius
did
euer
presume
that
the
vertue
of
free
will
was
so
great
,
that
he
did
not
thinke
the
grace
of
God
was
necessarie
for
the
helping
of
it
in
the
doing
of
good
things
according
to
euery
acte
.
It
is
obiected
to
the
contrarie
,
that
infidels
can
do
things
of
the
law
which
are
good
:
and
that
they
haue
bin
and
are
indued
with
many
vertues
,
which
are
the
gifts
of
God
.
Ans.
Infidels
may
doe
things
good
in
their
kind
,
but
they
cannot
do
thē
well
:
because
they
applie
thē
to
wrong
endes
,
as
honour
,
profit
,
pleasure
.
And
a
good
thing
done
to
a
wrong
ende
,
ceaseth
to
be
good
,
and
is
euill
in
the
doer
.
Againe
,
the
vertues
of
the
Heathen
,
as
they
are
of
God
,
are
good
;
yet
as
they
are
vsed
or
rather
abused
of
men
,
they
are
turned
to
sinns
.
It
is
alleadged
that
wicked
Pharao
did
a
good
worke
,
when
he
saide
,
I
haue
sinned
,
the
Lord
is
righteous
,
I
and
my
people
are
sinners
:
Exod
.
19
.
2●
.
pray
for
me
,
&c.
Answ
.
This
confession
is
good
in
his
kinde
,
but
not
good
in
Pharao
:
because
it
proceeded
not
of
loue
to
God
,
but
of
the
feare
of
punishment
;
and
it
was
made
in
hypocrisie
,
because
afterward
he
hardned
his
heart
.
Further
it
is
alleadged
,
that
Nabuchadnezzar
a
heathen
man
was
rewarded
of
God
for
sacking
of
Tyrus
:
Ezech
.
29.20
.
and
that
God
would
not
haue
rewarded
him
,
if
his
worke
had
bin
a
sinne
.
Ans.
The
reward
was
temporall
:
and
he
was
rewarded
for
his
labour
only
,
and
not
for
the
goodnes
thereof
.
Lastly
it
may
be
obiect●d
,
that
if
we
cannot
doe
good
workes
by
freedome
of
corrupt
will
,
then
all
our
actions
,
our
eating
,
drinking
,
sleeping
,
buying
,
selling
,
and
whatsoeuer
we
can
doe
,
is
sinne
:
and
no
sinne
may
be
done
:
and
therefore
nothing
must
be
done
.
Ans.
Actions
before
named
,
incident
to
the
life
of
man
,
are
not
sinnes
of
themselues
:
for
then
they
might
not
be
done
at
all
:
but
they
are
sinnes
onely
in
respect
of
the
manner
of
doing
:
because
they
are
not
done
in
obedience
to
God
,
and
referred
to
him
as
to
their
right
ende
,
but
by-ends
are
propounded
.
And
this
is
the
condition
of
euery
man
till
he
be
conuerted
,
that
he
can
doe
nothing
but
sinne
and
displease
God
,
euen
then
when
the
action
is
praise-worthie
before
men
.
The
consideration
of
this
doctrine
serues
to
correct
the
erronious
opinion
of
many
,
who
thinke
themselues
in
good
case
and
highly
in
the
fauour
of
God
,
because
they
are
not
theeues
,
murderers
,
blasphemers
,
adulterers
,
&c.
But
alas
,
they
are
deceiued
:
there
is
matter
ynough
of
comdemnation
within
them
,
though
they
be
no
outragious
malefactours
.
For
all
they
doe
is
sinne
before
God
,
till
they
be
renewed
by
grace
.
In
eating
,
drinking
,
sleeping
,
buying
,
selling
,
in
all
they
doe
they
sinne
.
Not
that
eating
,
drinking
,
sleeping
,
buying
,
selling
,
are
sinnes
in
themselues
,
but
because
they
faile
in
the
right
manner
of
doing
these
actions
.
Secondly
,
in
that
we
can
do
nothing
but
sinne
till
we
be
regenerate
,
we
are
taught
to
acknowledge
our
bondage
vnder
sinne
and
Satan
:
yea
,
we
must
labour
to
feele
this
bondage
,
&
to
grone
vnder
the
burden
of
it
.
This
being
don
,
we
must
goe
further
yet
,
&
with
hungring
and
thirsting
hearts
seeke
to
the
Mediatour
Christ
,
who
preacheth
deliuerance
to
captiues
,
&
withal
giues
deliuerance
from
sinne
,
Satan
,
hell
,
death
,
condemnation
,
to
all
such
as
with
touched
and
bruised
hearts
flie
vnto
him
.
The
second
question
is
,
whether
a
naturall
man
by
the
power
of
his
will
may
be
able
to
resist
and
ouercome
a
temptation
.
The
B●●●v
.
in
.
1.
dist
.
●8
.
ar
.
2.
&
Thomas
ibid
.
Bellar
.
de
grat
.
&
libero
arb
.
l.
5.
c
.
7.
Papist
answers
,
that
he
is
able
to
ouercome
lesser
and
easier
temptations
of
himselfe
,
yea
and
greater
too
,
if
he
be
helped
by
God
:
and
that
sundry
temptations
do
not
exceed
the
strength
of
mans
nature
.
But
we
are
to
hold
and
we
teach
the
contrarie
,
that
the
will
of
man
since
the
fall
of
Adam
can
not
ouercome
so
much
as
the
least
temptation
.
Because
the
power
wherby
a
temptation
should
be
ouercome
,
is
lost
and
abolished
,
that
is
,
the
power
to
nill
that
which
is
euill
and
to
will
that
which
is
good
.
And
where
is
no
power
to
resist
there
can
be
no
resistance
.
When
we
pray
to
God
,
&
say
,
Lead
vs
not
into
temptation
,
we
acknowledge
that
there
is
no
temptation
at
all
that
we
can
of
our selues
withstand
without
the
help
of
God
.
Peter
bidds
vs
resist
Sathan
our
aduersarie
:
and
he
shewes
the
right
meanes
when
he
adds
these
words
,
Stedfast
in
faith
.
1.
〈…〉
It
is
obiected
that
a
naturall
man
can
either
sinne
or
not
sinne
.
I
answer
:
It
is
true
in
regard
of
actions
pertaining
to
outward
gouernment
and
in
regard
of
open
sinnes
,
murther
,
theft
,
adulterie
,
&c.
yet
not
alwaies
true
,
but
onely
at
some
times
.
For
euen
the
righteous
sometime
fall
into
open
offences
.
And
though
the
naturall
man
occasioned
to
sinne
,
abstaine
from
open
offence
,
yet
gets
he
no
victorie
.
For
though
he
auoid
the
outward
act
,
yet
can
not
he
auoide
the
wicked
inclination
of
his
heart
.
And
the
abstinence
from
outward
sinne
is
not
without
sinne
.
Because
it
proceeds
from
a
person
vnreconciled
to
God
,
it
hath
not
his
beginning
from
faith
:
againe
,
it
is
for
by-respects
,
for
the
getting
of
praise
,
the
auoiding
of
open
shame
,
and
not
for
the
honour
of
God
.
The
third
question
is
,
whether
an
vnregenerate
man
by
the
power
of
his
will
can
obserue
the
law
though
not
●ully
,
yet
in
respect
of
the
substance
of
the
act
.
The
doctrine
of
long
time
hath
bin
in
schooles
and
church
,
that
he
can
:
and
the
doctrine
of
all
papists
at
this
day
is
,
that
he
can
if
he
be
helped
by
God
:
and
that
by
his
owne
strength
,
he
may
keep
all
the
morall
precepts
so
as
no
sinne
be
committed
,
Bell
.
de
grat
.
&
lib
.
arbit
.
l.
5.
c
.
6.
in
fine
.
for
some
short
space
of
time
.
But
the
trueth
is
,
he
can
not
.
For
if
we
graunt
and
suppose
an
action
,
we
must
presuppose
the
ground
and
beginning
thereof
.
Now
the
integritie
or
sanitie
of
will
,
whereby
it
was
able
to
will
that
which
is
good
is
the
ground
of
a
good
act
,
and
it
is
lost
:
and
therefore
there
can
be
no
keeping
of
the
law
in
respect
of
substance
.
The
substance
of
the
first
table
is
,
to
loue
God
with
all
the
heart
,
soule
,
strength
:
and
the
substance
of
all
negatiue
commandements
is
,
Thou
shalt
not
lust
.
Luther
.
And
the
naturall
will
can
not
possibly
reach
to
the
doing
of
these
.
It
is
alleadged
,
that
a
naturall
man
may
giue
almes
&
doe
iustice
to
others
,
and
such
like
.
I
answere
,
in
the
substance
of
any
dutie
commanded
there
be
two
things
,
the
act
to
be
done
,
and
the
manner
of
doing
it
:
and
that
is
to
do
it
in
faith
,
with
a
minde
to
obey
God
,
and
to
intend
his
honour
thereby
.
And
this
manner
of
doing
a
worke
is
the
forme
of
euerie
work
,
that
makes
it
to
be
good
indeed
:
and
without
it
,
workes
commaunded
in
the
law
,
are
but
as
a
bodie
without
life
or
soule
,
or
as
matter
without
forme
.
Will
therefore
is
vnable
to
obserue
any
one
commandement
or
so
much
as
any
one
worke
of
a
commandement
in
his
owne
intire
substance
.
And
it
must
be
remembred
as
a
maine
ground
,
that
the
law
beside
externall
dueties
requires
inward
obedience
,
in
knowledge
of
God
&
his
will
,
in
faith
,
hope
,
loue
,
patience
,
and
the
subiection
of
our
thoughts
,
wills
,
and
affections
to
the
will
of
God
.
In
respect
of
this
inward
and
spirituall
obedience
,
the
Holy
ghost
saith
,
the
law
is
impossible
,
Rom.
8.
ver
.
3.
and
that
the
wisedome
of
the
flesh
can
not
be
subiect
to
the
law
of
God
,
v.
7.
that
this
is
the
yoake
which
neither
we
nor
our
fathers
could
beare
.
Act.
15.10
.
Againe
it
was
the
heresie
of
Pelagius
,
Aug.
de
heres
.
c
.
88.
Innocent
.
epist.
93.
apud
August
.
that
a
man
by
the
strength
of
his
owne
free-will
may
keepe
al
the
commandements
of
God
though
(
as
they
say
)
he
doth
it
somewhat
hardly
.
And
the
Papists
are
not
farre
from
this
when
they
say
,
that
man
by
naturall
strength
may
keep
the
whole
law
for
some
litle
time
.
The
fourth
question
is
,
whether
naturall
corrupted
will
can
any
way
prepare
and
dispose
it selfe
to
his
owne
conversion
&
iustification
:
that
is
,
take
away
the
impediments
and
make
himselfe
apt
and
capable
of
his
iustification
.
The
Scotus
in
2.
dist
.
28.
Du●and
▪
ibid
.
doctrine
hath
bin
for
diuers
hundreds
of
yeares
that
will
can
doe
it
:
and
the
doctrine
of
the
papists
now
is
,
that
the
will
so
it
be
stirred
vp
by
God
,
can
do
it
.
But
the
certen
trueth
is
,
that
will
can
not
.
The
conuersion
of
a
sinner
is
a
creation
:
and
no
creature
can
prepare
it selfe
to
his
owne
creation
.
That
very
thing
,
Libertie
of
grace
.
whereby
a
man
should
prepare
himselfe
to
any
good
dutie
,
is
lost
by
Adams
fall
:
and
therefore
the
worke
of
preparation
is
Gods
and
not
ours
;
vnlesse
it
be
possible
for
a
man
,
dead
in
his
sinnes
to
prepare
himself
to
his
own
spiritual
viuification
:
by
nature
we
are
seruants
of
sinne
&
our
libertie
begins
in
our
iustification
.
Therefore
before
we
are
iustified
,
we
can
not
so
much
as
will
that
which
is
good
.
Indeed
the
Israelites
prepared
their
hearts
to
seeke
the
Lord
:
1.
Sam
7.
and
Ezra
prepared
his
heart
to
seeke
the
law
of
the
Lord
.
Ezr.
7.
〈◇〉
.
But
this
was
the
worke
of
men
regenerate
,
whereby
they
renued
in
themselues
the
purpose
of
obeying
God
and
of
perseuering
in
dueties
of
godlinesse
.
The
fift
and
the
principall
question
of
all
is
,
whether
a
naturall
man
can
wil
his
owne
conuersion
or
regeneration
.
The
learned
among
the
papists
teach
on
this
manner
.
Bellar
.
de
gr.
&
lib
.
arb
.
l.
6
,
c
.
15.
That
will
alone
by
it selfe
can
not
:
yet
that
will
can
,
if
it
be
preuented
and
stirred
vp
by
some
good
cogitation
cast
into
the
minde
and
some
good
desire
stirred
vp
in
the
heart
,
and
be
withall
helped
and
directed
by
God
.
They
vse
to
open
their
mindes
by
these
comparisons
.
The
eye
in
darknesse
sees
nothing
and
is
as
it
were
without
the
facultie
of
seeing
:
yet
if
an
obiect
be
set
before
the
eie
&
light
be
brought
in
,
then
can
it
see
.
Againe
,
a
man
lies
a
sleepe
in
a
dungeon
,
Coster
.
●nc●ir
.
c
.
de
lib
.
arb
.
and
he
doth
not
so
much
as
thinke
of
comming
forth
:
yet
let
a
man
come
and
call
him
,
and
reach
downe
a
corde
vnto
him
,
he
will
then
awake
,
take
hold
of
the
cord
,
put
vnder
his
arme
holes
,
as
Ieremie
did
,
&
hang
thervpon
.
And
being
thus
helped
,
he
both
can
and
doth
come
forth
of
the
dungeon
.
The
doctrine
we
teach
is
the
plaine
contrarie
,
That
will
before
it
be
turned
and
conuerted
can
not
so
much
as
will
his
owne
conuersion
.
This
followes
vpon
the
former
ground
:
for
the
power
to
wil
that
which
is
truely
good
is
lost
:
a
power
to
will
our
conuersion
is
a
power
to
will
that
which
is
good
:
therefore
the
power
to
will
our
owne
conuersion
is
lost
.
Beside
preuenting
and
exciting
motions
that
serue
to
stirre
vp
and
help
the
will
,
there
is
further
required
that
the
will
be
regenerate
,
before
it
can
will
that
which
is
good
:
and
without
this
gift
of
regeneration
(
which
is
the
true
preuenting
grace
)
all
externall
motions
and
excitations
to
that
which
is
good
,
are
of
no
effect
.
For
the
cause
must
goe
before
the
effect
.
Now
that
the
will
may
affect
and
will
that
which
is
good
,
the
cause
is
the
regeneration
thereof
:
in
which
is
giuen
to
the
will
not
onely
a
new
action
,
wherby
it
wils
well
,
but
also
a
new
qualitie
,
whereby
it
is
able
and
can
will
well
.
And
this
abilitie
of
willing
well
,
goes
before
the
act
of
good
will
,
as
the
cause
before
the
effect
.
When
a
man
is
dead
,
chafe
him
,
and
rubbe
him
,
put
aqua-vitae
into
him
to
warme
him
at
the
heart
:
when
this
is
done
,
take
him
by
the
hand
,
plucke
him
vp
,
and
bidde
him
walke
:
for
all
this
,
he
will
not
stirre
the
least
ioynt
,
neither
can
he
.
All
chafing
and
rubbing
,
all
speech
&
perswasion
,
&
all
helps
in
the
world
be
in
vain
,
vnles
the
soule
be
restored
to
the
body
.
Euen
so
no
perswasions
offred
to
the
mind
,
nor
good
desires
to
the
will
,
are
of
any
moment
,
till
the
image
of
God
standing
in
holines
,
which
is
a
conformitie
with
the
will
of
God
,
and
the
very
soule
of
our
soules
,
begin
to
be
restored
.
Nay
,
the
minde
is
vncapable
of
any
good
thought
,
and
the
will
of
a
good
desire
,
till
God
once
againe
create
in
them
a
new
qualitie
or
propertie
of
holinesse
,
that
the
minde
in
thinking
may
thinke
well
,
and
the
will
in
willing
may
will
well
,
or
,
will
that
which
is
good
.
For
though
it
be
the
nature
of
the
will
to
will
or
nill
,
yet
the
proper
and
formall
beginning
of
well-willing
is
the
integritie
or
goodnes
of
the
will
.
It
is
obiected
,
that
the
will
to
accept
and
receiue
grace
,
is
in
vs
before
grace
be
receiued
.
I
answ
.
thus
,
the
first
act
of
wil
,
whereby
the
wil
in
his
regeneration
begins
to
assent
vnto
God
,
&
begins
to
wil
to
be
conuerted
,
is
indeed
the
worke
of
the
will
,
(
because
it
is
the
will
that
willeth
)
yet
doth
it
not
arise
of
the
naturall
strength
of
the
will
,
but
from
the
grace
of
God
,
that
reneweth
it
.
For
to
will
to
be
regenerate
,
is
the
effect
and
testimonie
of
regeneration
begunne
.
Paul
handling
the
point
of
the
predestination
and
iustification
of
a
sinner
,
compares
God
to
a
potter
,
and
vs
to
clay
.
Now
the
clay
,
before
it
is
framed
to
a
vessell
of
honour
,
&
while
it
is
in
framing
,
it
is
meerely
passiue
,
&
doth
nothing
at
all
for
the
framing
of
it selfe
.
When
a
man
is
to
be
regenerate
God
takes
away
the
stonie
heart
,
Ezech
.
36.
that
is
,
by
nature
disobedient
and
altogether
vnapt
to
obey
:
and
he
giues
a
fleshie
heart
,
that
is
,
pliable
and
flexible
to
obedience
.
Now
to
will
to
be
conuerted
is
a
good
thing
,
and
one
point
of
true
obedience
:
and
therefore
it
proceedes
not
from
the
heart
of
man
,
till
it
be
mollified
and
framed
by
God
to
that
which
is
good
.
What
hast
thou
,
saith
Paul
,
that
thou
hast
not
receiued
?
1.
Cor
.
4.
and
if
thou
hast
receiued
it
,
why
dost
thou
boast
?
Now
,
if
to
will
to
be
healed
were
of
vs
,
we
haue
matter
of
boasting
in
our selues
.
Againe
he
saith
,
we
are
not
sufficient
or
able
to
thinke
a
good
thought
as
of
our selues
,
2.
Cor
.
3.6
.
but
our
sufficiencie
is
of
God
:
much
lesse
then
can
we
of
our selues
will
or
desire
to
be
regenerate
.
The
health
and
life
of
the
soule
is
of
God
,
who
raiseth
vs
from
death
to
life
:
now
to
will
to
be
healed
and
to
will
to
liue
vnto
God
,
is
the
beginning
of
health
and
life
.
A
certaine
Councel
saith
thus
:
Concil
.
Arausic
.
c
.
4.
If
any
man
doe
auouch
,
that
God
doth
expect
our
will
,
that
it
may
be
purged
from
sinne
;
and
doth
not
confesse
that
it
is
the
operation
of
the
spirit
of
God
in
vs
,
that
doth
make
vs
to
will
to
be
purged
,
he
resists
the
holy
Ghost
saying
by
Salomon
,
The
will
is
prepared
of
God
.
Augustine
saith
,
August
.
in
Enchind
.
It
is
not
in
him
that
willeth
,
nor
in
him
that
runneth
,
but
in
God
that
sheweth
mercie
,
that
all
may
be
giuen
to
God
,
who
both
prepares
the
will
of
man
to
be
helped
,
and
helps
it
beeing
prepared
:
who
preuents
him
that
willeth
that
he
may
will
,
and
followes
him
with
helpe
that
willeth
,
that
he
will
not
in
vaine
.
They
which
are
bodily
sicke
,
can
will
to
be
healed
before
they
beginne
to
be
healed
:
because
they
be
aliue
:
but
they
which
are
spiritually
sicke
in
sinne
before
their
conuersion
,
are
dead
in
their
sinne
:
and
therefore
they
can
neither
thinke
,
or
will
,
or
desire
their
conuersion
.
When
Christ
was
about
to
cure
a
sicke
man
,
he
mooues
this
question
to
him
,
Wilt
thou
be
healed
?
Ioh
.
5.6
.
and
so
when
God
is
about
the
worke
of
regeneration
in
any
man
,
he
inwardly
mooues
the
question
in
the
heart
,
whether
he
be
regenerate
or
no
:
and
by
this
meanes
stirres
vp
a
desire
to
be
regenerate
.
If
any
man
thinke
,
that
by
this
doctrine
,
men
are
regenerate
against
their
wills
:
I
answer
,
when
God
beginnes
to
regenerate
vs
,
he
makes
vs
then
willing
,
beeing
otherwise
by
nature
vnwilling
▪
and
thus
he
regenerates
vs
not
against
our
wills
,
but
with
our
wills
;
yet
so
as
the
willingnes
to
be
regenerate
is
not
of
vs
but
of
God
.
It
may
be
alleadged
further
,
that
the
Act
of
the
will
whereby
it
wills
to
be
conuerted
,
goes
before
the
acte
of
God
whereby
he
turnes
vs
to
himselfe
:
and
that
otherwise
,
we
are
conuerted
without
our
consent
,
and
that
God
workes
vpon
vs
as
vpon
a
blocke
or
stone
.
Answer
.
In
respect
of
time
they
are
both
done
together
:
but
in
respect
of
order
of
nature
,
first
the
will
begins
to
be
turned
of
God
,
before
it
can
will
to
be
turned
.
For
euery
cause
is
before
his
effect
,
if
not
in
time
,
yet
in
prioritie
of
nature
.
The
wil
conuerted
,
so
soone
as
God
hath
begunne
to
renew
it
,
wils
to
be
renewed
:
and
it
could
not
will
the
conuersion
of
it selfe
,
vnlesse
it
had
formerly
tasted
the
goodnes
thereof
.
And
though
we
first
feele
the
desire
to
be
conuerted
before
the
grace
of
conuersion
,
it
is
nothing
:
for
sometimes
we
perceiue
the
effect
before
the
cause
:
as
we
see
the
light
of
the
sunne
before
the
sunne
:
and
we
see
the
light
of
a
candle
in
a
house
before
we
see
the
candle
.
Therfore
to
will
to
be
regenerate
may
be
the
effect
of
regeneration
begunne
,
though
it
first
of
all
appeare
.
For
the
better
clearing
of
this
our
doctrine
,
I
will
propound
two
other
questions
.
The
first
,
whether
the
will
of
man
by
his
naturall
strength
,
be
any
cause
of
his
owne
conuersion
.
The
answer
of
the
Papist
is
,
that
the
wil
is
a
cause
with
the
grace
of
God
:
and
that
both
together
worke
our
conuersion
;
grace
as
the
principall
,
will
as
the
lesse
principal
,
Bellar
.
de
gr.
&
lib
.
arb
l.
6.
c
.
15.
Sent
.
●●
.
and
both
as
causes
formally
But
we
teach
and
hold
(
as
the
truth
is
)
that
will
,
in
the
Act
of
working
,
effecting
,
producing
of
our
conuersion
or
regeneration
,
is
no
cause
at
all
,
but
in
it selfe
considered
a
meere
patient
or
subiect
to
receiue
the
grace
of
conuersion
giuen
and
wrought
by
God
.
It
is
absurd
to
thinke
,
that
a
creature
should
be
a
cause
of
his
creation
,
or
a
dead
man
of
his
quickning
.
Therefore
(
as
I
thinke
)
the
doctrine
of
them
that
teach
,
that
there
are
three
efficient
causes
of
mans
conuersion
,
Gods
spirit
,
Gods
word
,
mans
will
,
hath
his
defect
.
The
spirit
is
the
principall
cause
,
the
word
in
his
right
vse
is
the
meanes
or
instrument
,
wherby
the
operation
of
the
spirit
is
effectuall
.
As
for
the
will
of
man
,
it
stands
onely
as
a
Patient
or
obiect
of
diuine
operation
.
It
is
alleadged
,
that
men
which
repent
,
are
worthie
praise
therefore
:
and
this
can
not
well
be
,
vnlesse
repentance
proceede
from
freedome
of
will
.
I
answer
:
repentance
is
praised
,
because
it
is
a
thing
that
pleaseth
God
,
and
in
that
respect
praise-worthie
:
and
the
repentant
person
is
praised
,
not
because
he
is
the
cause
of
his
owne
repentance
,
but
because
he
repents
beeing
thereto
inabled
by
the
mercie
of
God
.
The
second
question
is
,
whether
the
conuersion
of
a
sinner
be
in
the
power
of
mans
will
a●y
way
.
The
answer
of
the
papist
is
,
that
our
regeneration
and
conuersion
is
in
part
in
the
power
of
mans
will
:
so
as
the
will
stirred
vp
can
either
apply
it selfe
to
the
grace
of
God
,
or
reiect
the
same
.
Contrariewise
Reade
Cal●
.
instit
.
lib
.
2.
c
.
3.
sect
.
10.
we
teach
,
that
regeneration
is
not
within
the
power
of
mans
will
,
but
that
it
wholly
depends
on
the
will
of
God
:
&
that
,
when
God
wil
conuert
and
renue
vs
,
though
will
for
his
owne
nature
be
apt
to
resist
,
yet
in
respect
of
Gods
vnchaungeable
will
,
and
in
respect
of
the
efficacie
of
his
inward
operation
,
it
can
not
resist
and
repell
the
worke
of
God
.
For
when
God
himselfe
workes
any
thing
,
his
worke
can
not
be
resisted
.
For
his
working
of
a
thing
is
onely
to
will
it
to
be
:
and
his
will
can
not
be
resisted
.
Now
in
mans
conuersion
,
he
workes
the
will
and
he
workes
the
deed
:
Phil
.
2.13
.
and
he
causeth
men
to
walke
in
his
commandements
.
Ezec
.
36.26
.
Resistance
therefore
can
not
be
made
〈◇〉
Secondly
the
Scripture
euerie
where
teacheth
that
our
conuersion
&
saluation
wholly
depends
on
Gods
wil
,
&
not
on
the
wil
of
man
.
Of
the
distinction
of
man
&
man
in
the
matter
of
saluation
Paul
alleadgeth
the
testimonie
of
Moses
,
It
is
neither
in
him
that
willeth
nor
in
him
that
runneth
,
Rom.
9.16
.
but
in
God
that
sheweth
mercie
.
Our
Sauiour
Christ
teacheth
that
the
secrets
of
the
kingdome
of
God
are
reuealed
to
some
and
to
others
concealed
,
Mat
.
11.27
.
Luc
.
8.10
.
because
the
pleasure
of
God
is
so
:
and
because
this
gift
of
vnderstanding
is
giuen
to
some
and
not
to
others
.
Our
conuersion
is
tearmed
a
new
generation
and
a
new
creation
:
for
this
cause
it
can
not
depend
on
the
will
of
man
at
all
,
because
a
creature
hath
not
his
creation
or
generation
in
his
owne
will
so
as
he
may
either
accept
or
refuse
it
.
And
it
is
a
great
ouer-shaddowing
of
Gods
grace
,
to
make
the
hauing
or
the
not
hauing
of
it
,
to
be
in
the
choise
of
mans
will
.
But
the
text
in
hand
is
obiected
.
When
Christ
would
haue
conuerted
Ierusalem
,
they
resisted
and
would
not
.
I
answer
:
there
is
a
double
worke
of
God
.
One
is
,
outwardly
in
the
word
and
sacraments
to
offer
grace
:
and
this
indeed
may
be
resisted
.
Of
this
Christ
speakes
here
,
when
he
saith
,
they
would
not
:
&
Stephen
when
he
saith
they
resisted
the
Holy
ghost
.
Act.
7.51
.
The
Lord
saith
,
Gen.
6.2
.
My
spirit
shall
not
alway
striue
with
man
:
and
Peter
applies
this
striuing
of
Nohes
Ministerie
saying
,
that
Christ
went
in
spirit
and
preached
,
1.
Pet
.
3.19
.
The
second
is
,
when
God
inwardly
by
his
spirite
,
turnes
,
renues
,
sanctifies
the
whole
man
:
and
this
worke
can
not
be
resisted
by
the
will
of
man
;
no
more
then
Lazarus
could
resist
the
worke
of
Christ
,
when
he
was
raised
from
the
dead
.
If
it
be
said
,
that
this
doctrine
abolisheth
libertie
,
because
it
can
not
choose
and
refuse
the
grace
of
God
.
I
answere
:
the
angells
of
God
,
which
will
good
and
can
not
will
euill
,
haue
neuerthelesse
perfect
libertie
of
will
.
And
it
is
greater
perfection
of
libertie
freely
and
onely
to
will
that
which
is
good
,
then
to
be
able
to
will
both
good
and
euill
.
He
is
at
more
libertie
,
that
can
not
be
a
seruant
,
then
he
which
maybe
either
a
free
man
or
a
seruant
.
And
a
necessitie
of
yeelding
to
the
will
of
God
is
no
hurt
to
our
will
.
For
it
is
a
speciall
libertie
,
to
wil
that
which
God
wills
and
nothing
else
.
By
all
this
which
hath
bin
said
it
appeares
,
what
is
the
difference
betweene
vs
and
the
church
of
Rome
in
the
point
of
free-will
.
They
say
libertie
of
grace
to
will
well
is
onely
weakened
,
diminished
,
and
held
captiue
by
sinne
:
we
say
it
is
quite
lost
and
abolished
by
the
fall
of
Adam
.
Againe
by
the
former
doctrine
,
the
common
question
is
easilie
answered
:
namely
wherein
lies
the
efficacie
of
Gods
grace
.
Thom
.
cont
.
Gent
.
l
3.
c
●5●
.
Greg
.
de
Val
.
Some
papists
answer
that
it
lies
ordinarily
in
the
free
consent
and
cooperation
of
free-will
ioyned
with
grace
.
And
this
seemes
directly
to
be
the
opinion
of
the
councell
of
Trent
.
But
D.
B●●n●●
i●
1.
Thom
.
q
.
2●
.
&
22.
q
.
10.
this
is
much
derogatorie
to
the
diuine
grace
of
God
to
place
the
efficacie
thereof
in
mans
will
:
and
it
ministers
much
matter
of
boasting
vnto
men
.
1.
Cor
.
4.7
.
Others
place
the
efficacie
of
grace
in
the
congruitie
of
the
obiect
,
that
is
,
in
morall
perswasions
which
God
knows
to
be
apt
and
fit
to
mooue
and
allure
the
will
according
to
the
condition
therof
,
Bellar
.
de
grat
.
&
lib
.
arbit
.
l.
5.
c
.
11.
Confuted
by
Molina
,
as
saith
P.
Bin●feld
.
de
lib
.
arb
.
p.
591.
Stapl
.
Antidota
in
Acta
.
euen
as
a
beast
is
moued
by
the
sight
of
a
bottle
of
hay
.
But
there
is
no
efficacie
in
these
perswasions
presented
to
the
mind
:
because
the
will
lies
in
thraldome
and
bondage
vnder
sinne
and
Sathan
.
And
the
wil
must
not
onely
be
helped
,
but
also
be
deliuered
from
this
bondage
,
before
any
perswasions
can
mooue
it
.
Lumb
.
l.
●
.
dist
.
25.
Lumbard
in
his
time
much
declined
from
the
puritie
of
the
former
daies
:
and
yet
he
is
farre
founder
then
the
Iesuites
of
our
daies
.
For
he
saith
thus
:
Free-will
now
is
hindered
by
the
law
of
the
flesh
from
doing
good
and
stirred
vp
to
euill
,
Nisi
per
gratiam
liberetur
&
adiuv●tu●
.
so
as
it
can
not
will
and
doe
good
,
vnlesse
it
be
deliuered
and
helped
by
grace
.
We
leauing
the
papists
in
their
dissentions
place
the
efficacie
of
grace
in
the
grace
it selfe
.
For
Christ
saith
,
Ioh
.
6.45
.
Euerie
man
that
hath
heard
and
learned
of
the
father
comes
vnto
me
.
Againe
we
place
it
in
this
,
that
God
adds
the
second
grace
to
the
first
.
For
hauing
giuen
the
power
he
staies
not
there
,
but
proceeds
further
&
giues
the
will
,
and
with
the
will
the
deede
.
And
thus
is
the
grace
of
God
effectuall
.
The
consideration
and
vse
of
this
&
the
former
doctrines
is
of
great
consequent
.
For
if
libertie
of
grace
be
lost
,
great
is
the
necessitie
of
our
redemption
by
Christ
and
great
is
the
excellencie
thereof
.
Secondly
this
doctrine
cuts
off
the
excuse
of
all
sinne
:
for
though
we
sinne
necessarily
because
libertie
of
grace
is
lost
:
yet
we
sinne
freely
,
because
libertie
in
euill
remaines
.
Thirdly
it
appeares
hence
,
that
man
of
himselfe
can
not
haue
or
retaine
any
goodnesse
,
but
that
which
God
giueth
and
preserueth
in
vs.
This
thing
must
moue
vs
to
pray
earnestly
for
the
grace
we
want
:
and
to
giue
heartie
thanks
for
the
graces
we
haue
.
Fourthly
we
are
taught
deeplie
to
humble
ourselues
for
the
losse
of
our
libertie
and
for
the
bondage
vnder
sin
:
and
to
pray
instantly
for
deliuerance
by
Christ
.
Fiftly
,
seeing
of
our selues
we
can
not
preuaile
against
the
least
temptation
,
we
must
pray
to
be
guided
and
assisted
continually
by
God
.
Lastly
,
seeing
our
conuersion
depends
on
Gods
mercie
and
not
on
our
will
,
we
are
taught
to
denie
our
owne
wills
,
wisedome
,
power
;
and
to
ascribe
our
iustification
and
saluation
wholly
and
onely
to
God
.
The
third
estate
of
man
,
is
the
estate
of
regeneration
:
in
which
the
wil
hath
power
to
will
,
partly
that
which
is
good
and
partly
that
which
is
euill
,
as
daily
experience
declareth
in
the
liues
of
iust
men
.
And
the
reason
is
,
because
the
will
of
man
renued
,
hath
in
it
a
three-fold
libertie
.
The
first
is
,
the
libertie
of
nature
,
to
will
or
nill
which
is
in
all
men
.
The
second
is
,
libertie
of
s●●ne
,
whereby
the
wil
when
it
willeth
any
euill
,
willeth
it
freely
.
And
this
libertie
is
diminished
according
to
the
measure
of
grace
,
which
God
bestoweth
.
The
third
is
libertie
of
grace
to
will
that
which
pleaseth
God
,
and
it
is
restored
in
part
in
regeneration
:
so
far
forth
as
libertie
to
sinne
is
diminished
.
And
because
these
three
alwayes
remaine
in
the
will
to
the
death
,
therefore
sometimes
it
willeth
well
,
sometime
euill
,
sometime
both
:
and
in
the
best
actions
we
doe
there
is
a
mixture
:
because
they
are
not
perfectly
good
for
the
time
of
this
life
,
but
partly
good
and
partly
euill
.
That
this
power
of
the
will
may
the
better
appeare
,
I
will
propound
foure
questions
.
The
first
is
,
whether
the
will
preuented
or
renued
,
haue
any
stroake
,
action
,
or
operation
in
the
first
regeneration
of
a
sinner
.
I
answer
:
In
the
renouation
or
conuersion
of
a
sinner
I
consider
two
things
.
First
,
the
beginning
or
ground
thereof
,
and
that
is
the
setting
or
imprinting
of
new
qualities
and
inclinations
in
the
minde
,
will
,
affections
of
the
heart
.
And
this
is
the
intire
or
meere
worke
of
God
in
vs
and
vpon
vs
:
and
we
in
it
are
merely
passive
,
not
active
.
The
second
is
the
Euidence
of
the
former
in
new
and
spirituall
actions
,
as
namely
in
thinking
,
willing
,
and
desiring
that
which
is
good
.
Now
these
actions
are
workes
of
God
in
and
by
mans
will
:
and
mans
will
is
not
onely
a
Subiect
of
them
,
but
also
an
Instrument
.
A
Subiect
,
in
that
God
is
the
first
and
principall
worker
of
these
workes
in
the
will
.
An
Instrument
,
because
it
pleaseth
God
to
vse
the
will
,
and
to
mooue
it
by
his
grace
for
the
acting
and
effecting
of
the
things
which
he
appointeth
.
And
thus
the
will
is
not
merely
passiue
,
but
passiue
and
actiue
both
:
first
passiue
,
and
then
actiue
.
For
beeing
acted
and
mooued
by
God
,
who
works
the
will
and
the
deede
,
it
also
acteth
and
mooueth
.
And
we
doe
not
vtterly
denie
the
Co-operation
of
mans
will
with
Gods
grace
.
It
is
necessarie
indeed
that
God
first
regenerate
vs
and
make
vs
his
children
and
new
creatures
.
And
in
this
thing
,
we
doe
not
Co-worke
with
God
,
but
stand
as
patients
,
that
God
may
worke
vpon
vs
and
reforme
vs
euen
in
the
same
manner
,
as
when
he
made
vs
in
the
beginning
without
any
helpe
of
ours
.
Yet
,
after
our
regeneration
,
by
faith
we
are
brought
from
life
to
death
,
and
to
will
is
present
with
vs
,
though
in
weake
measure
by
reason
of
the
remainders
of
corruption
:
and
then
we
begin
to
be
Co-workers
with
the
grace
of
God
,
mooued
to
will
and
so
indeede
willing
that
which
is
good
.
In
this
sense
haue
the
learned
said
,
Prosper
.
contra
Collat
.
12.
Devoc
.
Gent
.
l.
2.
c
.
29.
that
which
is
repaired
in
vs
,
is
not
repaired
without
vs
:
and
,
that
God
in
them
whome
he
calls
,
prepares
the
will
that
it
may
be
a
receiuer
&
handmaid
of
his
gifts
.
The
same
answer
in
effect
I
propound
an
other
way
.
In
the
worke
of
our
regeneration
,
three
graces
be
required
,
the
preuenting
grace
,
the
working
grace
,
and
the
co-working
grace
.
The
preuenting
grace
is
,
when
God
of
his
mercy
sets
and
imprints
in
the
mind
a
new
light
,
in
the
will
a
new
qualitie
or
inclination
,
in
the
heart
new
affections
.
The
working
grace
is
,
when
God
giues
to
the
will
the
acte
of
well-willing
,
namely
Velle
credere
,
velle
resipiscere
,
velle
ob●dire
.
the
will
to
beleeue
,
the
will
to
repent
,
the
will
to
obey
God
in
his
word
.
The
Co-working
grace
is
,
when
God
giues
the
deede
to
the
will
,
that
is
,
the
exercise
and
practise
of
faith
and
repentance
.
The
first
giues
the
power
of
doing
good
,
Aug
de
grat
.
&
lib
.
arb
.
c
.
17.
the
second
the
will
,
the
third
the
deede
:
and
all
three
togither
make
the
worke
of
regeneration
.
Now
the
wil
of
man
in
respect
of
operation
,
doth
not
concurre
with
Gods
preuenting
grace
,
but
is
merely
patient
as
a
subiect
to
receiue
grace
.
For
it
is
the
proper
worke
of
God
to
set
or
imprint
a
new
facultie
or
inclination
in
the
will
,
and
that
without
any
action
of
the
saide
will
.
Neuerthelesse
the
will
beeing
once
renewed
and
preuented
,
concurreth
by
his
operation
with
the
working
and
Co-working
grace
of
God
.
For
the
wil
beeing
mooued
by
grace
,
willeth
and
doth
indeede
that
whereto
it
is
mooued
.
And
the
will
to
obey
God
,
or
to
performe
any
like
dutie
,
proceedes
ioyntly
from
two
causes
.
From
grace
:
in
that
it
mooueth
and
causeth
the
will
to
will
to
beleeue
.
From
the
will
of
man
:
in
that
beeing
preuented
and
mooued
by
God
,
it
willeth
to
beleeue
,
or
to
do
any
like
dutie
.
And
therefore
the
ancient
saying
hath
his
truth
,
He
that
made
thee
without
thee
,
August
.
serm
.
15.
de
verbis
Apost
.
doth
not
regenerate
or
saue
thee
without
thee
.
Because
our
conuersion
is
not
without
the
motion
and
consent
of
will
,
as
our
creation
was
.
And
that
we
doe
not
mistake
in
this
point
,
the
order
that
is
betweene
mans
will
and
Gods
grace
,
must
here
againe
be
remembred
.
In
respect
of
time
they
are
both
together
,
and
concurre
in
the
very
first
moment
of
our
regeneration
:
in
respect
of
the
order
of
nature
,
the
will
doth
not
first
begin
that
which
is
good
,
and
then
after
borrowe
aide
from
grace
:
but
grace
preuents
,
renues
,
and
mooues
the
will
,
and
then
the
will
mooued
or
changed
,
wils
to
be
conuerted
and
to
be
healed
in
the
first
instant
of
conuersion
.
This
operation
of
the
will
,
to
wil
to
beleeue
,
to
will
to
repent
and
to
obey
,
is
the
least
grace
and
signe
of
Gods
fauour
:
(
for
nothing
can
be
lesse
then
to
wil
to
do
that
which
is
good
:
)
yet
is
it
of
great
&
excellent
price
.
For
it
hath
the
promise
of
God
annexed
to
it
.
The
prophet
saith
to
the
rebellious
Israeelites
,
Wash
and
make
you
cleane
—
:
Isa
.
1.16
.
cease
to
doe
euill
,
learne
to
doe
well
.
Now
they
might
peraduenture
say
,
Alas
,
we
can
not
wash
our selues
:
he
therefore
addes
,
If
ye
will
and
obey
,
vers
.
19.
that
is
,
if
ye
doe
but
will
to
be
clensed
,
and
testifie
this
will
by
your
endeauour
to
obey
,
ye
shall
eate
the
good
things
of
the
land
.
And
Christ
saith
,
that
the
heauenly
father
giueth
the
holy
Ghost
to
thē
that
desire
him
.
Luc
11.13
.
And
to
them
that
are
in
Christ
God
accepts
this
Acte
of
goodwill
for
the
deede
it selfe
.
Marke
the
comfort
that
flowes
from
this
doctrine
.
The
ful
obedience
to
the
law
of
God
is
impossible
to
all
men
,
except
Christ
,
in
this
life
:
yea
to
them
which
are
conuerted
and
sanctified
,
and
greatly
desire
the
fulfilling
of
the
law
in
themselues
:
and
therefore
no
man
can
be
iustified
by
it
before
God
,
and
obtaine
saluation
thereby
.
Neuerthelesse
saith
in
Christ
and
repentance
is
so
farre
forth
possible
,
Faith
and
repentance
are
possible
to
all
that
will
in
earnest
.
to
all
that
will
and
haue
a
desire
,
that
whosoeuer
doe
but
will
in
earnest
to
beleeue
and
to
be
conuerted
,
doe
indeede
beleeue
and
are
conuerted
,
and
please
God
,
and
shal
not
perish
eternally
,
though
the
beginning
of
faith
and
conuersion
be
weake
;
so
it
be
in
truth
and
not
counterfeit
.
And
yet
such
is
the
naughtines
of
our
nature
that
faith
and
conuersion
,
is
impossible
vnto
vs
,
vnlesse
of
the
singular
mercie
of
God
,
it
be
stirred
vp
in
the
hearts
of
the
Elect
by
his
holy
spirit
.
In
this
respect
Christ
saith
,
Math
.
11.
My
yoke
is
easie
and
my
burden
light
.
And
againe
,
his
commandements
are
not
grieuous
.
It
may
be
obiected
,
that
the
will
&
desire
of
renouation
and
reconciliation
with
God
,
may
be
where
there
is
a
mind
and
purpose
to
sinne
,
and
where
is
no
true
hatred
and
detestation
of
iniquitie
.
Answ
.
The
serious
and
instant
will
or
desire
to
beleeue
in
Christ
and
to
repent
,
includes
in
it
the
hatred
of
sinne
,
and
the
purpose
of
not
sinning
.
For
he
that
truly
desires
to
beleeue
doth
so
:
because
he
detests
his
vnbeleefe
:
and
he
that
desires
to
repent
:
doth
so
,
because
he
hates
his
owne
euill
waies
,
and
purposeth
to
sinne
no
more
.
The
second
question
is
,
whether
the
will
after
it
is
renewed
be
able
to
cause
and
bring
forth
good
workes
of
it selfe
,
or
no
?
I
answer
two
things
.
The
first
,
that
will
cannot
,
vnlesse
God
further
giue
a
double
grace
.
The
one
is
Assisting
grace
:
and
it
stands
in
three
actions
,
preseruation
,
confirmation
,
protection
.
Preseruation
is
,
whereby
God
continues
the
being
of
the
will
renewed
.
For
that
which
is
good
,
doth
not
continue
good
the
least
moment
,
vnlesse
God
make
it
to
continue
.
Confirmation
is
,
when
God
fixeth
the
minde
in
that
which
is
good
and
causeth
the
will
constantly
to
follow
the
good
inclination
thereof
,
it
being
otherwise
mutable
and
apt
to
decline
.
Protection
is
whereby
God
defends
his
grace
in
vs
against
the
violence
of
temptation
.
Of
this
he
saith
to
Peter
,
Luc
.
21.
Sathan
hath
desired
to
sift
you
,
but
I
haue
prayed
for
thee
that
thy
faith
faile
not
.
And
God
promiseth
that
he
will
not
suffer
the
faithfull
to
be
tempted
aboue
that
they
are
able
to
beare
.
1.
Cor
.
10.13
.
The
second
grace
may
be
called
,
Exciting
grace
,
whereby
God
mooues
and
stirres
vp
the
will
,
that
it
may
indeede
will
and
doe
the
good
to
be
done
.
And
this
grace
is
ordinarily
required
to
the
effecting
of
euerie
good
worke
.
Dauids
will
was
exceedingly
renued
by
the
Holy
ghost
,
yet
he
prayes
still
,
Psal
.
119.36
.
Incline
mine
heart
vnto
thy
testimonies
.
The
Christian
soule
,
that
is
alreadie
drawne
to
Christ
prayeth
still
,
Draw
me
and
we
will
runne
after
thee
.
Cant
.
1.3
.
Paul
saith
,
they
which
are
the
children
of
God
,
are
guided
,
mooued
,
Rom.
8.14
.
{αβγδ}
.
or
stirred
by
the
spirite
of
God
.
Againe
he
saith
of
the
Philippians
,
after
they
were
renued
&
wrought
their
owne
saluation
with
feare
&
trembling
,
Phil
.
2
.
1●
.
that
God
did
stil
worke
in
them
beside
the
power
the
Act
of
willing
and
of
doing
that
which
is
good
.
And
he
works
the
will
,
by
moouing
it
to
will
and
to
doe
indeede
,
that
which
it
can
will
and
doe
.
And
this
moouing
cause
,
is
the
good
will
of
God
.
It
may
not
seeme
straunge
,
that
I
say
new
grace
is
required
to
stirre
vp
the
will
to
the
doing
of
euerie
new
worke
.
For
grace
in
the
will
is
like
a
fire
of
greene
woode
which
hardlie
burnes
,
and
continues
not
to
burne
vnlesse
it
be
continually
stirred
vp
and
blowed
:
euen
so
the
good
inclination
of
the
will
,
because
it
is
ioyned
,
nay
mixed
with
contrarie
corruption
that
presseth
downe
,
tempteth
,
inticeth
,
and
draweth
away
the
will
from
God
and
all
goodnesse
,
hath
neede
continually
to
be
excited
,
stirred
and
mooued
.
The
man
regenerate
is
able
to
pray
to
God
,
yet
can
he
not
pray
sometime
by
reason
of
the
weight
of
corruption
,
vnles
the
spirite
help
to
beare
the
infirmities
of
nature
and
make
request
in
vs
by
stirring
and
moouing
vs
to
make
request
.
Rom.
8.26
.
The
doctrine
of
the
auncient
church
hath
beene
that
,
Aug.
ep
.
107.
Gratia
dari
ad
singulos
actus
bonos
.
new
grace
is
to
be
giuen
to
the
doing
of
euery
good
act
.
And
,
de
praedest
.
●●nctor
.
c
.
11.
that
we
doe
not
that
good
which
we
can
doe
,
vnlesse
God
make
vs
doe
it
,
as
he
made
vs
able
to
doe
it
.
This
doctrine
must
the
rather
be
remembred
,
because
the
streame
of
popish
doctrine
runnes
another
way
;
by
teaching
that
our
wills
assisted
by
grace
can
doe
good
,
Ruard
.
Tapper
.
Bellar
.
degr
.
&
lib
.
arb
.
l.
6.
c
.
15.
without
the
concurrence
of
new
grace
to
excite
and
stirre
vp
the
will
.
Indeed
for
the
doing
of
naturall
actions
the
generall
Cooperation
of
God
suffiseth
:
but
to
the
effecting
of
actions
Supernaturall
,
the
speciall
help
of
God
is
required
.
A
child
,
that
can
goe
vp
and
downe
in
an
euen
flore
being
staid
by
the
mothers
hand
,
for
all
this
it
can
not
goe
vp
a
paire
of
staires
vnlesse
it
be
lifted
at
euerie
step
.
Like
is
the
case
of
the
children
of
God
,
in
thinges
which
concerne
the
kingdome
of
heauen
.
The
second
part
of
the
answere
is
,
that
when
renued
will
doth
a
good
worke
it
doth
it
not
perfectly
.
Rom.
7
.
1●
.
To
will
(
saith
Paul
)
is
present
with
me
,
but
I
can
not
performe
the
good
I
would
,
that
is
,
I
can
not
perfectly
doe
it
as
I
would
.
It
may
be
obiected
thus
.
The
workes
of
God
are
perfect
:
good
workes
done
by
vs
,
are
workes
of
God
:
therefore
they
are
perfect
.
I
answere
to
the
Maior
or
first
part
of
the
reason
:
it
is
true
of
such
workes
as
are
workes
of
God
alone
,
and
not
of
such
as
are
workes
ioyntly
both
of
God
and
man
,
God
being
the
principall
agent
,
and
man
the
instrument
.
For
then
the
worke
done
takes
vnto
it
the
qualitie
,
and
condition
of
man
:
considering
it
proceeds
from
God
through
the
sinnefull
minde
and
will
of
man
.
The
scriuener
,
when
he
writes
by
himselfe
,
he
writes
a
perfect
hand
:
but
when
a
learner
and
he
write
both
together
,
he
taking
the
learners
hand
into
his
owne
,
then
that
which
is
written
will
carrie
the
imperfection
of
the
learner
.
Like
is
the
case
in
all
such
workes
as
are
from
God
in
and
by
vs.
The
third
question
is
,
whether
the
reliques
of
corruption
be
of
that
force
in
sinning
,
that
they
can
vtterly
quench
the
spirit
of
God
in
the
renued
will
.
The
answere
is
,
that
corruption
remaining
is
of
it selfe
apt
to
doe
it
:
and
the
grace
of
Gods
spirit
is
apt
to
be
extinguished
,
because
of
it selfe
it
is
mutable
:
neuertheles
it
wholly
&
vtterly
cannot
be
lost
,
for
4
causes
.
The
first
is
,
the
promise
of
God
in
the
couenant
of
grace
,
I
will
put
my
feare
into
their
hearts
that
they
shall
not
depart
from
me
:
Ier
.
32.40
.
and
this
promise
particularly
belonges
to
all
them
that
truely
beleeue
,
because
it
is
the
promise
of
the
Euangelicall
couenant
.
The
second
is
,
the
Intercession
of
Christ
in
the
behalfe
of
all
the
Elect
.
Christ
saith
to
Peter
,
Luc
.
2●
.
Sathan
hath
desired
to
sift
you
as
wheate
,
but
I
haue
prayed
for
thee
Peter
that
thy
faith
faile
not
.
And
this
he
did
especially
in
that
solemne
praier
made
Iohn
17.
in
which
he
prayed
not
onely
for
Peter
,
but
for
all
the
Apostles
and
for
all
that
did
or
should
beleeue
in
him
.
The
third
cause
is
the
omnipotent
power
of
God
in
preseruing
all
thē
that
are
in
Christ
,
No
man
(
saith
Christ
)
taketh
my
sheepe
forth
of
my
hand
.
Ioh
.
10.28
.
And
marke
the
reason
:
my
father
is
greater
then
all
.
The
last
cause
is
the
Efficacie
of
Gods
spirit
.
S.
Iohn
saith
,
that
the
seede
of
God
remaines
in
him
that
is
borne
a
new
:
and
that
this
seede
keepes
him
that
he
neither
doth
nor
can
sin
in
two
respects
.
First
,
if
he
sinne
,
yet
he
sinnes
not
with
full
consent
of
will
.
For
he
hates
and
nills
in
part
the
euill
which
he
willeth
.
Rom.
7.19
.
Secondly
,
if
by
humane
frailtie
he
fall
,
he
makes
not
a
trade
of
sinne
,
neither
doth
he
keep
a
course
in
wickednesse
,
but
the
seed
of
grace
remayning
within
,
causeth
him
to
returne
to
God
and
to
recouer
himfelfe
by
new
repentance
.
The
last
question
is
,
whether
the
renued
will
can
of
it selfe
perseuere
in
doing
good
.
I
answere
,
that
our
perseuerance
dependes
and
proceedes
onely
from
the
will
of
God
.
That
we
may
perseuere
two
things
are
required
:
the
power
to
perseuere
and
the
wil
of
perseuerance
:
and
both
these
being
good
things
are
of
God
.
Because
euery
good
giuing
and
euery
good
gift
is
from
aboue
and
commeth
downe
from
the
father
of
lights
.
Iam
.
1.17
.
This
former
doctrine
is
of
great
vse
.
In
that
the
new
birth
&
regeneration
of
a
sinner
is
not
without
the
motion
of
his
owne
will
,
we
are
taught
,
that
we
must
if
we
desire
our
owne
saluation
,
vse
the
good
meanes
,
and
striue
against
our
owne
corruptions
,
and
endeauour
earnestly
by
asking
,
seeking
,
knocking
.
It
wil
be
said
,
that
faith
,
repentance
and
the
rest
,
are
all
giftes
of
God
.
I
answer
,
there
is
no
vertue
or
gift
of
God
in
vs
,
without
our
wills
:
and
in
euerie
good
act
,
Gods
grace
&
mans
will
concurre
:
Gods
grace
as
the
principall
cause
:
mans
wil
renewed
as
the
instrument
of
God
.
And
therefore
in
all
good
things
industrie
and
labour
,
and
Inuocation
on
our
parts
is
required
.
Secondly
this
doctrine
ministers
true
comfort
to
all
true
seruants
of
God
.
For
,
if
when
they
vse
the
good
meanes
of
saluation
,
the
word
,
praier
,
sacraments
;
the
will
lie
not
dead
but
begin
to
oppose
it selfe
against
vnbeleefe
,
and
other
corruptions
,
and
withall
doe
but
so
much
as
will
to
beleeue
,
will
to
repent
,
will
to
be
turned
to
God
,
they
haue
begunne
to
turne
vnto
God
,
and
God
hath
begun
to
regenerate
them
;
so
be
it
,
this
will
in
them
to
doe
the
good
they
ought
to
doe
,
be
in
good
earnest
vnfained
,
and
they
withall
be
carefull
to
cherish
this
little
graine
,
till
it
come
to
a
bigger
quantitie
.
Thirdly
,
seeing
to
euery
new
act
that
pleaseth
God
,
new
grace
is
required
,
we
are
taught
not
to
presume
of
our
owne
wisdome
,
will
,
and
strength
;
nor
to
glorie
in
any
thing
we
doe
,
but
alwaies
to
acknowledge
our
owne
impotencie
,
and
in
euery
good
thing
we
doe
,
to
giue
all
the
glorie
to
God
:
and
to
be
watchfull
in
praier
continually
,
because
we
stand
by
grace
so
long
as
we
stand
:
and
hauing
done
one
worke
,
we
doe
not
the
second
but
by
a
continued
supplie
of
new
grace
.
Lastly
seeing
Gods
preuenting
and
working
grace
turnes
our
wills
and
makes
them
of
vnwilling
most
willing
wills
,
all
our
obedience
must
be
voluntarie
,
and
come
from
such
freenesse
of
will
,
as
if
there
were
no
bond
in
the
law
of
God
to
force
and
compell
vs
thereto
.
Psal
.
110
〈◇〉
The
people
of
God
that
are
turned
and
guided
by
the
free
spirit
of
God
,
must
be
a
voluntarie
people
,
and
with
all
alacritie
and
cheerefulnes
doe
the
duties
that
pertaine
to
them
,
of
a
readie
minde
,
euen
as
if
there
were
neither
heauen
nor
hell
,
iudge
nor
iudgement
after
this
life
.
The
spirit
of
life
that
is
in
Christ
must
be
a
law
vnto
them
.
Rom.
8.2
.
The
last
estate
is
the
Estate
of
glorification
after
this
life
.
In
this
estate
the
Libertie
of
will
is
a
certen
freedom
onely
to
will
that
which
is
good
and
pleasing
vnto
God
.
For
it
is
the
continuall
voice
(
as
it
were
)
and
crie
of
the
glorified
will
;
I
doe
no
euill
,
and
I
will
not
doe
it
:
I
doe
that
which
is
good
,
and
I
will
doe
it
.
And
this
indeed
is
the
perfect
Libertie
in
which
mans
wil
is
conformed
to
the
Free-will
of
God
and
good
angels
,
who
will
onely
that
which
is
good
,
and
can
not
will
that
which
is
euill
.
By
this
which
hath
bin
saide
,
it
appeares
that
the
wordes
of
the
text
in
hand
[
and
ye
would
not
]
are
spoken
of
the
will
of
man
according
to
the
estate
of
corruption
.
For
the
voice
of
the
regenerate
will
is
,
I
doe
that
which
is
euill
but
I
would
not
doe
it
:
I
doe
that
which
is
good
,
but
I
can
not
doe
it
as
I
would
.
And
the
voice
of
the
corrupted
will
is
,
I
doe
that
which
is
euill
,
and
I
will
doe
it
:
I
doe
not
that
which
is
good
,
and
I
will
not
doe
it
.
And
this
last
voice
is
plainely
expressed
in
these
wordes
,
And
ye
would
not
.
The
third
point
comes
now
to
be
considered
,
namely
the
Harmonie
or
consent
of
both
wills
.
For
the
wordes
are
,
I
would
,
ye
would
not
.
Here
it
may
iustly
be
demanded
,
whether
there
be
an
Harmonie
or
consent
betweene
Gods
will
and
mans
will
,
and
how
it
stands
with
this
text
.
I
answer
,
there
is
an
excellent
harmonie
:
and
generally
it
stands
in
this
,
that
Gods
will
hath
a
soueraigne
Lordship
ouer
the
will
of
man
,
and
mans
will
stands
subiect
to
it
absolutely
,
and
simply
depends
vpon
it
.
And
by
this
meanes
,
where
man
hath
a
will
,
God
hath
an
antecedent
will
;
and
where
mans
will
hath
any
stroke
or
action
,
there
Gods
will
formerly
had
his
stroke
and
action
.
Furthermore
mans
will
depends
on
Gods
will
,
in
respect
of
three
things
,
namely
Sustentation
,
Determination
,
Ordination
,
or
gouernment
.
It
depends
on
the
will
of
God
in
respect
of
sustentation
:
because
mans
wil
for
his
nature
,
strength
,
and
all
his
motions
depends
on
the
will
of
God
:
and
could
not
haue
beeing
for
the
space
of
one
moment
,
vnlesse
it
were
vpholden
by
God
.
It
may
be
obiected
,
that
if
God
sustaine
the
will
which
is
sinnefull
he
sustaines
not
onely
the
will
but
also
the
sinne
thereof
.
Answ
.
God
sustaines
nature
,
and
not
the
sinne
of
nature
:
&
threfore
he
only
sustaines
will
as
will
,
and
not
as
it
is
corrupt
or
sinnefull
will
.
The
like
we
see
in
nature
:
when
a
man
halts
in
walking
,
the
motion
of
the
bodie
is
from
the
soule
,
and
is
preserued
by
it
:
but
the
halting
which
goes
with
the
motion
and
disorders
it
,
is
not
from
the
soule
,
neither
hath
it
his
preseruation
thence
,
but
from
a
defect
in
the
legge
or
foote
.
By
this
we
are
taught
to
acknowledge
the
endlesse
long-suffering
of
God
,
who
sustaines
the
members
of
our
bodies
,
our
soules
,
the
faculties
and
actions
thereof
,
euen
in
the
workes
in
which
men
offend
&
dishonour
him
.
Secondly
we
are
taught
to
acknowledge
the
vile
abhomination
of
euery
sinne
:
for
we
sinne
in
the
very
hands
of
God
sustaining
and
preseruing
vs
:
and
in
the
very
actions
,
which
we
could
not
doe
vnlesse
we
were
sustained
by
him
,
we
offend
him
and
prouoke
him
to
anger
against
vs.
Secondly
mans
will
depends
on
Gods
will
in
respect
of
determination
:
because
we
netiher
can
nor
doe
will
any
thing
without
the
will
of
God
.
A
sparrow
,
saith
Christ
,
lights
not
on
the
ground
without
the
heauenly
father
,
that
is
,
Math
.
20.29
.
without
his
decree
or
will
.
The
malitious
and
wicked
wil
of
the
Iewes
could
not
so
much
as
will
,
much
lesse
doe
any
thing
against
Christ
,
but
that
which
the
hand
and
counsell
of
God
had
determined
to
be
done
.
Act.
4.28
.
Moreouer
God
determines
the
will
two
waies
.
In
good
things
he
inwardly
mooues
and
inclines
the
will
to
the
willing
and
doing
of
the
good
it
willeth
.
For
in
that
Gods
will
is
the
first
cause
of
all
good
things
,
mans
will
depends
on
it
in
respect
of
vertue
,
in
respect
of
Application
,
and
in
respect
of
order
of
working
.
In
respect
of
vertue
:
Thom
.
1.
par.
q
.
105.
atr
.
5.
because
the
vertue
of
second
causes
proceed
from
the
first
.
In
respect
of
Application
:
because
God
vseth
the
will
of
man
as
an
instrument
of
his
owne
will
,
and
he
applieth
it
to
the
doing
of
things
which
he
intendeth
,
euen
as
the
carpenter
vseth
,
mooueth
,
and
applieth
his
tooles
.
In
respect
of
order
of
working
:
because
alwaies
the
first
cause
begins
the
work
,
and
the
second
mooues
not
without
the
first
.
Vpon
this
ground
it
follows
,
that
the
good
things
which
man
willeth
,
he
so
willeth
,
because
God
first
willed
them
.
And
therefore
Paul
saith
,
that
good
workes
are
prepared
of
God
for
vs
to
walke
in
:
Eph.
2.10
.
and
this
preparation
is
made
,
because
God
decrees
and
determines
with
himselfe
the
doing
of
all
works
to
be
done
.
In
euill
things
the
Determination
of
God
is
Vol●ndone●
impedite
.
to
will
not
to
hinder
them
as
he
may
.
Vpon
this
will
in
God
followes
sinne
in
the
will
of
man
,
as
a
consequent
,
not
as
an
effect
.
As
a
consequent
:
because
when
God
suspends
or
withdrawes
sustentation
and
gouernment
from
the
will
,
it
cannot
of
it selfe
but
will
amisse
:
as
the
staffe
in
my
hand
presently
falls
when
I
do
but
pull
backe
my
hand
.
To
auoide
euill
is
good
:
and
therefore
we
cannot
auoide
the
least
euill
,
vnlesse
God
make
vs
able
to
auoide
it
.
Voluntas
permis●iua
efficax
non
quoad
productionem
,
sed
quoad
illationem
.
And
[
c
]
euill
is
not
the
effect
of
Gods
wil
:
because
God
puts
nothing
into
mans
will
to
cause
it
to
wil
amisse
:
but
he
onely
ceases
to
conferre
vnto
it
helpe
and
direction
,
which
he
is
not
bound
to
conferre
.
Here
long
and
tedious
disputes
are
made
by
many
touching
the
Concord
of
Gods
decree
and
the
libertie
of
mans
will
.
And
it
is
alleadged
that
mans
will
looseth
his
libertie
and
ceaseth
indeede
to
be
will
,
if
it
stand
subiect
to
the
necessarie
and
vnchaungeable
decree
of
God
.
I
answer
,
first
that
when
the
will
of
man
determines
it selfe
to
one
thing
,
it
doth
not
loose
his
libertie
:
much
more
then
may
the
libertie
of
will
stand
with
the
determination
of
God
.
Secondly
Gods
decree
doth
not
abolish
libertie
but
onely
moderate
and
order
it
:
by
Suauiter
inclinando
.
inclining
the
will
in
milde
and
easie
manner
with
fitt
and
conuenient
obiectes
and
that
according
to
the
condition
of
the
will
.
That
Christ
should
die
when
he
died
,
it
was
necessarie
in
respect
of
Gods
decree
:
yet
if
we
respect
the
constitution
of
his
nature
he
might
still
haue
prolonged
his
daies
:
&
if
we
consider
the
will
of
Christ
,
he
died
most
freelie
and
willingly
.
Otherwise
his
death
had
bin
no
satisfaction
for
sin
.
God
himselfe
doth
some
things
of
an
absolute
necessitie
,
and
yet
with
perfect
freedome
of
will
:
now
then
if
absolute
necessitie
doe
not
abolish
freedome
of
will
,
much
lesse
shall
conditionall
necessitie
depending
on
Gods
decree
,
doe
it
.
Lastly
,
the
decree
of
God
establisheth
the
libertie
of
will
.
For
his
determination
is
,
that
the
Agencie
of
second
causes
shall
be
according
to
their
condition
:
so
as
naturall
causes
shall
worke
naturally
:
free
causes
,
freely
:
necessarie
causes
,
necessarily
:
contingent
causes
,
in
contingent
and
variabl●
sorte
.
And
therefore
the
necessarie
decree
of
God
is
,
that
man
shall
will
this
or
that
,
not
necessarily
in
respect
of
himselfe
,
but
freely
.
Thirdly
mans
will
depends
on
Gods
will
in
respect
of
gouernment
.
This
gouernment
is
of
two
sortes
.
First
he
gouernes
the
wills
of
the
righteous
,
by
working
his
owne
good
worke
in
them
and
by
them
.
In
them
,
because
he
mooues
and
inclines
them
by
his
spirite
.
By
them
:
because
they
are
holie
instruments
of
his
will
.
Secondly
he
gouernes
the
wills
of
the
wicked
and
vngodlie
by
sixe
actions
.
The
first
is
permission
,
when
God
withdrawes
his
grace
from
the
will
,
not
inlightning
the
minde
nor
inclining
the
will
,
but
leauing
it
to
it selfe
;
as
when
a
man
giues
the
rene
to
a
wilde
horse
.
The
second
is
,
a
deliuerie
of
the
will
to
Sathan
,
and
that
is
when
God
●iues
the
diuell
libertie
to
tempt
,
1.
Tim
.
3.
last
.
1.
Cor
.
5.
assault
and
vexe
the
will
of
man
being
left
to
it selfe
.
And
this
thing
is
incident
to
obstinate
sinners
:
and
we
pray
against
it
in
these
words
,
Lead
vs
not
into
temptation
.
The
third
action
is
,
a
ceasing
to
restraine
corruption
of
will
,
either
in
whole
or
in
part
:
as
when
he
restraines
al
sinnes
,
saue
one
,
or
,
hauing
restrained
for
a
time
,
for
the
punishment
of
former
sinne
,
he
omits
restraint
,
permitting
man
to
the
lusts
of
his
owne
heart
.
The
fourth
action
is
,
the
bending
,
moouing
,
or
inclining
of
the
wicked
will
.
And
this
God
doth
not
by
inward
inspiration
(
for
then
he
should
be
the
cause
of
sinne
)
but
by
presenting
to
the
minde
and
will
obiects
good
,
or
at
the
least
indifferent
in
themselues
:
vpon
which
obiectes
the
will
takes
occasion
to
be
more
willfull
,
obstinate
,
and
rebellious
,
not
mooued
thereto
by
God
,
but
freely
moouing
it selfe
.
The
heate
of
the
stomacke
in
the
winter
season
,
i●
increased
,
not
by
the
heate
of
thinges
taken
inwardly
but
by
the
cold
of
the
aire
euerie
way
compassing
the
body
.
An
vnbroken
horse
being
spurred
,
because
he
goes
out
of
order
;
he
flinges
out
and
castes
his
rider
.
And
thus
the
sinnefull
will
of
man
vrged
by
commandements
,
threatnings
,
iudgements
:
allured
by
promises
and
blessings
,
growes
more
sinnefull
and
wicked
.
Paul
saith
that
sinne
tooke
occasion
vpon
the
good
commandement
of
God
to
reuiue
and
to
be
sinfull
out
of
measure
.
Rom.
7.8.15
.
Dauid
saith
,
that
God
moued
the
hearts
of
the
Egyptians
to
hate
his
people
.
Psal
.
105.25
.
But
how
?
He
blessed
the
Israelites
exceedingly
,
more
then
the
Egyptians
.
And
vpon
this
worke
of
God
,
they
tooke
occasion
to
enuie
and
to
hate
the
Israelites
.
The
fift
action
is
ordination
,
whereby
God
vseth
well
,
the
wickednesse
of
the
wil
of
man
,
and
directeth
it
against
the
nature
thereof
to
good
endes
,
euen
as
the
learned
physicion
sometime
of
poyson
makes
a
remedie
.
In
this
sense
Assur
is
called
the
rod
of
his
indignation
:
and
the
Medes
&
Persians
,
Isay
.
10.5
.
&
13.3
.
his
sanctified
ones
.
The
Iewes
in
the
crucifying
of
Christ
willed
and
minded
nothing
but
his
death
and
destruction
:
yet
God
willed
and
by
them
wrought
the
redemption
of
mankinde
.
He
workes
his
owne
good
worke
by
mans
will
,
as
by
an
actiue
instrument
,
and
withall
he
leaues
the
will
to
it selfe
,
to
worke
his
owne
euill
worke
.
The
last
action
of
God
is
,
when
a
man
is
going
on
in
his
owne
wickednesse
,
he
turnes
him
vnto
himselfe
,
of
his
exceeding
mercie
:
and
sometimes
againe
he
opens
a
way
,
that
that
person
,
who
of
himselfe
runnes
into
wickednesse
,
may
rush
headlong
to
his
owne
destruction
for
the
further
exequution
of
diuine
iustice
:
as
when
an
house
is
falling
th●
owner
thereof
will
not
vnderpropp
it
,
neither
will
he
push
it
downe
:
but
he
takes
away
al
impediments
and
digges
away
the
earth
round
about
it
,
not
touching
the
foundation
,
that
when
it
falls
,
it
may
fall
downe
right
.
Thus
we
see
brieflie
the
harmonie
of
mans
will
and
Gods
will
:
now
let
vs
come
to
the
vse
,
which
is
manyfold
.
First
of
all
,
by
the
former
doctrine
,
we
are
brought
to
a
right
vnderstanding
of
many
places
of
scripture
.
The
Lord
saith
of
Pharao
,
Exod
.
4.21
.
I
will
harden
his
heart
.
And
this
he
is
said
to
doe
,
not
because
he
setts
and
imprintes
hardnesse
in
his
heart
,
but
because
by
sundrie
actions
he
orders
and
gouernes
his
wicked
will
,
and
they
are
foure
.
First
he
permits
Pharao
to
his
owne
will
:
secondly
he
leaues
him
to
the
malice
of
the
diuell
and
the
lustes
of
his
owne
heart
:
thirdly
he
vrges
him
with
a
commandement
to
let
the
people
goe
.
And
Pharao
the
more
he
is
vrged
,
the
stiffer
and
stubberner
he
is
,
&
the
more
he
rebells
against
God
,
wheras
he
ought
indeed
to
haue
bin
the
more
obedient
.
Lastly
God
vseth
the
hardnesse
of
Pharaos
heart
to
the
manifestation
of
his
owne
iustice
and
iudgement
,
and
therefore
he
opens
him
a
way
that
he
may
runne
headlong
to
his
owne
destruction
.
In
this
manner
,
and
no
otherwise
are
the
places
to
be
vnderstoode
,
when
the
Scripture
saith
,
1.
Reg
.
22.23
.
that
God
put
a
lying
spirit
into
the
mouthes
of
the
prophets
of
Ahab
:
that
,
if
a
prophet
be
deceiued
,
Ezech
.
14.9
.
the
Lord
deceiued
him
:
Rom.
1.28
.
that
he
giues
vp
men
to
reprobate
mindes
:
2.
The●s
.
3
.
1●
.
that
he
senas
strong
illusions
to
beleeue
lies
.
In
the
booke
of
Samuel
it
is
saide
,
2.
Sam
.
16
.
1●
.
the
Lord
commanded
Shemi
to
curse
Dauid
:
because
about
this
cursing
there
is
a
twofold
action
in
God
.
One
,
that
he
restrains
the
wicked
heart
of
Shemi
in
respect
of
all
other
sinnes
,
and
not
in
respect
of
this
sinne
of
railing
,
to
which
God
leaues
him
.
The
second
,
he
vseth
him
as
an
instrument
to
correct
and
to
humble
Dauid
.
And
thus
likewise
must
the
places
be
vnderstood
,
when
it
is
saide
,
that
God
deliuered
the
wiues
of
Dauid
to
Absolom
,
2.
Sam
.
12.11
.
and
24.1
.
and
that
he
stirred
vp
Dauid
to
number
the
people
.
Lastly
Ioseph
saith
,
that
the
Lord
sent
him
into
Egypt
:
and
that
for
two
causes
.
One
,
because
when
his
brethren
were
about
to
make
him
away
,
God
by
his
prouidence
caused
marchants
to
passe
by
in
their
sight
,
whereupon
they
tooke
occasion
to
sell
him
into
Egypt
.
The
second
,
because
God
disposed
this
fact
of
theirs
to
the
good
of
Iacob
and
his
familie
in
time
to
come
.
And
thus
are
all
like
places
of
Scripture
to
be
vnderstoode
.
Againe
,
some
schoole-Diuines
following
Damascen
,
make
&
ascribe
to
God
an
applied
or
depending
will
,
on
this
manner
.
God
for
his
part
would
haue
all
men
without
exception
to
be
saued
:
why
then
are
they
not
saued
?
They
themselues
will
not
.
And
because
they
will
not
,
God
therefore
chooseth
some
and
refuseth
others
.
But
according
to
the
former
doctrine
,
I
take
this
kinde
of
applied
will
,
to
be
an
inuention
of
mans
braine
.
For
the
contrarie
is
the
truth
,
namely
that
mans
will
wholly
depends
on
the
will
of
God
.
That
vessels
be
some
of
honor
,
some
of
dishonor
,
it
is
not
in
the
power
of
the
clay
,
but
in
the
will
of
the
potter
.
The
first
cause
orders
the
second
,
and
not
the
second
the
first
.
To
make
Gods
wil
depend
on
mans
will
,
is
to
put
God
out
of
his
throne
of
maiestie
,
and
to
set
the
creature
in
his
roome
.
Others
set
forth
the
depending
wil
of
God
on
this
manner
.
God
(
say
they
)
decrees
nothing
in
particular
of
things
that
are
casuall
&
contingent
,
Bellar
.
l.
4.
c
.
15.
de
grat
.
&
lib
.
arbit
.
R●ard
.
Tapper
.
but
he
foresees
within
himselfe
what
the
will
of
the
creature
will
doe
or
not
doe
,
when
things
are
thus
or
thus
ordered
:
and
vpon
this
foresight
he
consequently
determines
what
shall
be
done
.
But
this
opinion
,
as
it
giues
vnto
God
a
common
or
generall
prouidence
,
so
it
takes
away
the
certen
determination
of
God
touching
all
particular
euents
.
And
it
is
absurd
to
think
that
God
should
foresee
the
future
acts
of
mans
freewill
,
when
as
yet
he
hath
determined
nothing
:
for
things
that
shall
be
,
are
therefore
to
come
to
passe
,
because
God
by
decree
hath
determined
their
beeing
.
And
therefore
the
foreknowledge
of
things
that
shall
be
followes
the
decree
of
God
.
And
if
Gods
decree
presuppose
mans
willing
of
this
or
that
,
and
thereupon
determine
,
how
shal
that
speach
of
the
Lord
stand
,
Ezech
.
36.26
.
I
will
cause
them
to
walke
in
my
statutes
.
For
hereby
is
signified
,
that
God
doth
not
attend
on
the
will
of
man
,
but
brings
mans
will
in
subiection
to
himselfe
.
Shumel
in
1.
Thomae
.
q
.
19.
art
.
6.
And
therefore
this
attending
will
ascribed
to
God
,
is
improoued
euen
of
the
Papists
themselues
.
Thirdly
,
in
that
mans
wil
stands
subiect
absolutely
to
the
pleasure
of
God
,
our
dutie
is
,
to
yeelde
voluntarie
subiection
to
him
in
all
things
when
his
wil
is
made
manifest
vnto
vs.
Lastly
,
this
doctrine
of
the
consent
and
concurrence
of
mans
will
&
Gods
will
,
must
be
the
stay
and
ground
of
our
patience
and
comfort
.
For
there
is
no
calamitie
or
miserie
that
betides
vs
by
and
from
the
will
of
man
,
without
the
will
of
God
.
The
creature
can
will
nothing
against
vs
vnlesse
it
be
first
the
will
of
God
:
and
it
can
doe
neither
more
nor
lesse
then
God
will
.
The
deuil
could
not
touch
Iob
without
leaue
,
and
he
could
not
enter
into
the
heard
of
swine
without
leaue
.
Vpon
this
ground
Dauid
speakes
to
this
effect
,
Let
Shemi
curse
,
for
he
curseth
because
the
Lord
bids
him
doe
so
.
Ioseph
comforts
himselfe
and
his
brethren
in
this
,
that
not
they
so
much
as
the
Lord
sent
him
into
Egypt
.
As
there
is
an
Harmonie
betweene
Gods
wil
&
mans
wil
:
so
there
is
a
dissent
between
mans
will
&
Gods
word
,
or
his
signifying
will
,
as
appeares
by
the
text
in
hand
.
Hales
3.
Summae
q.
69
Thomas
in
1.
2
q
.
109.
&
contra
Gen●iles
.
l.
3
c
.
159.
Roffensis
in
refutant
.
36.
Bell
.
de
grat
.
&
lib
.
arb
.
l.
2.
c
.
5.
Schoolemen
vpon
this
dissent
make
a
distinction
of
Gods
grace
into
sufficient
and
effectuall
.
Sufficient
they
call
that
whereby
a
man
may
be
saued
,
if
he
will
not
be
wanting
to
himselfe
.
Effectuall
,
whereby
a
man
is
indeede
saued
.
The
first
(
they
say
)
is
giuen
to
all
men
at
one
time
or
other
,
the
second
is
not
.
And
this
distinction
of
grace
they
gather
on
this
manner
.
When
Christ
would
haue
gathered
the
Iewes
,
they
would
not
:
therefore
they
had
not
effectuall
grace
:
and
because
they
would
not
,
they
are
blamed
and
rebuked
by
Christ
:
therefore
(
saith
the
Papist
)
God
gaue
them
sufficient
grace
to
be
conuerted
,
if
they
would
:
els
could
he
not
haue
blamed
them
.
I
answer
,
this
prooues
that
once
God
gaue
them
sufficient
grace
to
obey
any
commandement
of
his
,
namely
in
the
creation
:
but
hence
cannot
be
gathered
,
that
when
God
called
the
Iewes
by
his
word
,
that
then
,
then
I
say
,
he
gaue
them
sufficient
grace
.
Secondly
it
is
obiected
,
that
God
did
all
that
might
be
don
to
his
Vine
to
make
it
bring
forth
good
fruit
;
Isa
.
5.4
.
and
yet
for
all
this
,
it
brought
forth
nothing
but
wild
grapes
:
therefore
it
is
saide
,
there
must
needs
be
a
grace
sufficient
to
saluation
,
which
is
not
effectuall
.
I
answer
:
God
did
that
to
his
vineyard
that
was
sufficient
to
make
a
good
vine
bring
forth
fruit
,
(
and
that
is
the
meaning
of
the
place
in
Isai
)
though
not
sufficient
to
change
the
nature
of
an
euill
vi●e
,
and
to
make
it
a
good
vine
.
It
is
vrged
,
that
the
Lord
saith
,
he
waited
for
grapes
:
which
he
would
not
haue
done
,
vnlesse
there
had
been
hope
by
reason
of
sufficient
grace
giuen
.
I
answer
again
,
that
the
Lord
waited
for
fruit
,
not
because
God
then
gaue
them
sufficient
grace
when
he
waited
,
but
because
the
Church
of
the
Iewes
,
was
in
shew
and
pretence
a
good
vine
:
and
thereby
gaue
hope
of
good
fruit
.
Thirdly
it
is
obiected
that
Adam
receiued
sufficient
grace
:
and
that
he
had
not
effectuall
grace
because
he
fell
.
I
answer
,
Adam
had
sufficient
to
the
perfection
of
a
creature
,
but
not
sufficient
to
vnchangeable
perseuerance
,
specially
if
he
should
be
assaulted
by
temptation
.
Likewise
he
had
grace
effectuall
in
respect
of
righteousnesse
and
happinesse
,
but
not
in
respect
of
perseuerance
in
both
.
Grace
in
him
,
so
farre
forth
as
it
was
sufficient
to
happinesse
,
it
was
also
effectuall
.
Lastly
,
it
is
obiected
,
that
God
forsakes
no
man
,
till
he
first
forsake
God
:
and
therefore
that
God
for
his
part
giues
grace
sufficient
to
saluation
.
Answ
.
There
is
a
double
kind
of
forsaking
in
God
,
one
is
for
triall
,
the
other
for
punishment
.
The
forsaking
which
is
for
trialls
sake
,
goes
before
mans
sinne
,
in
which
he
forsakes
God
.
In
this
regard
,
Adam
was
for
order
of
nature
first
forsaken
of
God
,
before
he
forsooke
God
.
The
forsaking
which
is
for
punishment
alwaies
followes
after
sinne
,
and
of
this
must
the
rule
be
vnderstood
,
that
they
which
are
forsaken
of
God
,
did
first
forsake
God
.
Now
the
trueth
which
we
are
to
hold
in
this
point
is
thus
much
.
There
is
a
grace
which
is
sufficient
to
the
conuiction
of
a
sinner
,
which
is
not
effectuall
to
saluation
:
and
againe
there
is
a
grace
which
is
sufficient
to
the
leading
of
a
ciuill
life
,
which
is
not
effectuall
to
saluation
:
yet
the
grace
which
is
indeed
sufficient
to
saluation
,
is
also
effectuall
;
namely
the
gift
of
regeneration
,
in
which
God
giues
not
onely
the
power
to
be
conuerted
,
but
also
the
will
and
the
deed
.
Thus
much
of
the
Harmonie
:
nowe
comes
the
fourth
point
to
be
considered
,
namely
in
what
manner
Christ
willed
the
conuersion
of
Hierusalem
.
He
willed
it
first
in
Loue
,
secondly
in
Patience
.
His
loue
is
set
forth
by
two
things
.
The
first
,
albeit
he
was
God
full
of
maiestie
,
and
we
vile
wretches
his
enemies
by
nature
,
yet
was
he
content
to
take
vpon
him
a
vile
and
base
condition
,
to
be
vnto
the
Iewes
as
an
Hen
.
The
second
was
,
that
he
takes
vnto
him
the
fashions
,
the
disposition
and
tender
affection
of
the
Henne
to
her
young
ones
.
That
all
this
may
the
better
be
conceiued
,
three
questions
are
to
be
propounded
.
The
first
is
,
whether
there
be
such
an
affection
of
loue
in
God
,
as
is
in
man
and
beast
?
I
answere
,
that
affections
of
the
creature
are
not
properly
incident
vnto
God
,
because
they
make
many
changes
,
and
God
is
without
change
.
And
therefore
all
affections
and
the
loue
that
is
in
man
and
beast
is
ascribed
to
God
by
figure
:
and
that
for
two
causes
.
First
because
there
is
in
God
an
vnchangeable
nature
that
is
well
pleased
with
euery
good
thing
,
and
a
will
that
seriously
willeth
the
preseruation
of
euery
good
thing
:
and
of
this
nature
and
will
of
God
,
the
best
loue
in
the
creature
is
but
a
light
shaddow
.
Secondly
the
affection
of
loue
is
ascribed
to
God
;
because
he
doth
the
same
things
that
loue
makes
the
creature
doe
:
because
he
bestoweth
blessings
and
benefits
vpon
his
creature
,
as
the
louer
doth
on
the
person
loued
.
In
this
sort
are
all
other
affections
ascribed
to
God
,
and
no
otherwise
.
The
second
question
is
,
whether
there
be
in
God
an
hatred
of
his
creatures
:
for
God
is
compared
to
the
Henne
which
loueth
all
her
young
ones
.
Ans.
If
hatred
be
taken
for
a
passion
incident
to
man
,
it
is
not
incident
to
God
:
if
it
be
taken
for
a
worke
of
Gods
prouidence
and
iustice
,
it
is
in
God
:
and
that
in
three
respects
.
First
of
al
,
in
scripture
Hatred
sometime
signifies
a
deniall
of
loue
and
mercie
:
as
when
it
is
said
that
he
which
will
follow
Christ
,
must
hate
father
and
mother
,
Luk
.
14.26
.
that
is
,
neglect
them
or
not
loue
them
in
respect
of
Christ
.
In
this
sense
hatred
agrees
vnto
God
.
For
he
is
said
to
loue
Iacob
and
to
hate
Esau
:
Rom.
9.13
.
that
is
,
not
to
loue
Esau
with
that
loue
wherewith
he
loued
Iacob
.
Againe
there
is
in
God●
nature
that
abhorreth
and
detesteth
iniquitie
,
thus
saith
the
psalmist
,
that
God
loueth
righteousnesse
and
hateth
iniquitie
.
Psal
.
44.8
.
And
thus
God
hates
man
not
simply
,
because
he
is
the
handiworke
of
God
,
but
because
he
is
a
sinner
,
and
by
reason
of
the
worke
of
the
deuill
in
man
,
namely
sinne
,
which
is
simply
hated
of
God
.
Thirdly
God
plagueth
and
punisheth
offenders
,
and
in
this
regard
he
is
said
to
hate
them
.
Thus
saith
Dauid
,
that
God
hates
the
workers
of
iniquitie
,
Psal
.
5.6
.
and
destroies
them
that
speake
lies
.
By
this
which
hath
beene
said
,
it
appeares
that
there
be
two
degrees
of
hatred
in
God
:
one
is
Negatiue
,
when
God
as
an
absolute
Lord
,
bestowes
his
speciall
loue
on
some
,
and
denies
it
vnto
others
because
his
pleasure
is
so
.
The
second
is
Positiue
,
when
he
hates
and
detests
his
creature
:
and
this
second
alwaies
followes
sinne
and
is
euer
for
sinne
:
but
the
other
goes
before
sin
.
And
whereas
it
is
said
in
this
text
,
that
God
is
as
the
Henne
that
loueth
all
her
chickins
,
and
gathereth
them
all
together
:
it
must
be
vnderstood
that
our
Sauiour
Christ
here
sets
downe
his
dealing
not
with
all
his
creatures
and
with
all
mankind
;
but
onely
his
dealing
toward
his
owne
Church
,
in
which
he
calleth
all
outwardly
by
the
sound
of
his
word
,
and
receiues
all
outwardly
into
the
couenant
.
By
this
which
hath
beene
said
,
we
are
taught
after
the
example
of
God
to
hate
&
detest
iniquitie
:
and
yet
alwaies
to
make
difference
betweene
the
person
and
the
sinne
.
The
third
question
is
,
in
what
thing
is
Christ
as
an
henne
to
his
Church
?
Answ
.
In
temporall
blessings
and
deliuerances
:
in
afflictions
and
manifold
corrections
:
but
specially
and
principally
in
his
word
published
in
the
ministery
of
the
prophets
.
For
it
is
the
wing
which
he
spred
ouer
his
people
:
and
it
is
the
voice
whereby
he
called
and
(
as
it
were
)
clocked
them
vnto
him
.
Thus
we
see
the
meaning
of
the
similitude
,
that
Christ
would
haue
gathered
Hierusalem
as
the
Henne
gathereth
her
chickins
:
nowe
followes
the
vse
.
By
this
we
see
the
tender
loue
of
God
to
this
Church
and
land
.
For
it
hath
pleased
him
to
propound
vnto
vs
the
gospell
of
saluation
,
and
that
nowe
more
then
40.
yeres
.
And
in
so
doing
he
hath
offered
long
to
imbrace
vs
in
the
armes
of
his
mercy
:
and
in
spreading
his
wing
ouer
vs
to
become
our
God
and
our
Sauiour
:
for
this
tender
loue
,
our
hearts
must
be
filled
with
loue
to
Christ
,
and
our
mouthes
with
praise
.
Againe
,
we
learne
hence
,
that
the
gospell
brings
all
other
blessings
of
God
with
it
.
For
God
in
it
communicates
his
owne
selfe
vnto
vs
as
the
Hen
to
her
young
ones
.
The
kingdome
of
God
brings
all
things
else
with
it
that
may
serue
for
the
good
of
man
:
and
where
the
gospell
is
imbraced
there
is
Gods
kingdome
.
The
peace
and
protection
of
this
Church
and
land
,
wherby
we
haue
bin
preserued
from
beeing
a
pray
to
our
enemies
,
comes
by
meanes
of
the
gospell
of
life
.
Therefore
foolish
and
false
is
the
conceit
of
sundrie
popish
persons
that
say
there
was
neuer
such
plentie
in
the
world
,
as
when
the
olde
learning
(
as
they
say
)
or
old
religion
was
.
Secondly
by
this
we
are
aduertised
,
if
we
would
haue
all
necessarie
blessings
for
this
life
,
first
of
all
to
imbrace
the
gospell
of
Christ
.
Thirdly
if
Christ
take
vnto
him
the
disposition
of
the
Henne
:
we
likewise
must
take
vnto
vs
the
disposition
of
the
chicken
in
respect
of
Christ
,
and
that
in
three
things
.
First
we
must
suffer
our selues
to
be
gathered
to
Christ
:
that
is
,
to
be
turned
vnto
him
from
all
our
sinnes
,
to
beleeue
in
him
,
to
be
of
the
same
minde
and
disposition
with
him
,
to
suffer
him
to
quicken
vs
with
his
heauenly
and
spirituall
life
,
as
the
henne
cherisheth
her
chickins
by
sitting
on
them
.
Secondly
we
must
attend
vpon
the
word
and
wil
of
Christ
,
as
the
chickin
vpon
the
call
of
the
hen
:
and
suffer
him
to
rule
vs
both
in
heart
and
life
,
for
all
things
.
The
third
thing
is
,
that
we
must
depend
on
the
sweete
and
mercifull
promises
of
Christ
,
and
shroud
our selues
vnder
his
wing
against
hell
,
Sathan
,
death
,
damnation
.
And
verely
,
all
such
among
vs
,
who
are
not
carefull
to
performe
these
three
things
to
Christ
,
are
no
better
then
monstrous
rebels
,
considering
he
hath
in
his
mercifull
and
tender
loue
,
sought
to
win
vs
to
himselfe
for
the
space
of
this
40.
yeares
.
Thus
much
of
the
loue
of
Christ
:
nowe
I
come
to
his
patience
in
these
words
:
Howe
often
would
I
?
The
meaning
whereof
is
this
:
you
haue
continually
from
time
to
time
prouoked
me
by
your
sinnes
:
yet
did
I
not
withdraw
my
loue
from
you
,
but
sent
my
prophets
from
time
to
time
vnto
you
,
to
call
you
and
gather
you
vnto
me
And
this
patience
of
God
is
here
expressed
,
to
aggrauate
the
rebellion
of
Ierusalem
.
I
will
therefore
speake
a
little
of
it
.
And
first
,
it
may
be
demanded
,
whether
the
vertue
of
patience
that
is
in
men
,
be
also
in
God
.
I
answer
,
properly
it
is
not
.
For
where
this
kind
of
patience
is
,
there
is
passion
and
sufferance
:
now
God
is
not
subiect
to
any
passion
or
sufferance
,
because
his
nature
is
vnchangeable
.
Againe
that
which
is
in
God
properly
,
is
in
him
eternally
:
this
patience
is
not
in
him
eternally
,
but
for
the
time
of
the
continuance
of
this
world
.
Neuertheles
,
Scripture
ascribes
this
patience
to
God
for
two
causes
.
The
first
is
,
because
there
is
in
God
an
infinite
goodnesse
of
will
and
nature
,
wherby
he
neuer
simply
wills
the
perdition
or
destruction
of
any
creature
.
Thus
saith
Ezechiel
,
God
wills
not
,
Ezech
.
18
.
3●
.
that
is
,
takes
no
delight
in
the
death
of
a
sinner
.
And
whereas
it
is
said
,
that
vengeance
is
Gods
and
he
will
repay
,
it
must
be
thus
taken
,
that
God
in
reuenge
doth
not
absolutely
intend
to
destroy
,
but
onely
to
exequute
iustice
in
the
punishment
of
sinne
.
It
may
be
obiected
,
that
God
is
saide
to
make
vessells
of
wrath
prepared
to
destruction
.
I
answer
,
Rom.
9.10
.
this
place
must
circumspectly
and
warily
be
vnderstood
:
and
I
take
the
meaning
of
it
to
be
this
,
that
God
makes
vessels
of
wrath
or
vessells
for
wrath
by
his
will
and
decree
,
whereby
he
decrees
to
passe
by
some
and
to
forsake
them
in
respect
of
his
loue
and
mercie
.
And
this
acte
of
God
in
passing
by
and
in
forsaking
of
men
,
is
as
it
were
,
to
set
them
a
part
to
becom
vessels
of
wrath
.
And
though
God
in
secret
and
iust
iudgement
doe
this
,
yet
he
neuer
fills
any
of
these
vessels
with
his
wrath
,
till
they
haue
bin
tainted
with
iniquitie
:
and
though
they
be
prepared
to
destruction
,
yet
they
are
neuer
indeede
destroied
but
for
their
sinnes
.
Thus
then
,
by
reason
of
this
excellent
and
incomprehensible
goodnesse
of
God
,
whereof
the
vertue
of
patience
is
but
a
shadow
,
God
is
said
to
be
patient
.
The
second
cause
,
why
God
is
saide
to
be
patient
is
,
because
he
doth
the
same
things
that
patient
men
doe
.
First
he
inuites
men
to
repentance
:
secondly
he
promiseth
pardon
:
thirdly
he
deferres
punishment
:
fourthly
at
the
first
he
onely
inflicts
lesser
punishments
,
when
they
doe
no
good
he
inflicts
greater
:
and
lastly
when
there
is
no
hope
of
amendment
,
he
inflicts
euerlasting
death
and
destruction
.
The
ende
of
Gods
patience
is
twofold
:
one
that
the
Elect
of
God
may
be
gathered
and
called
:
the
other
,
that
all
excuse
might
be
taken
from
the
vngodly
.
Rom.
9.21
.
The
patience
of
God
is
either
vniuersall
,
or
particular
.
Vniuersall
,
which
pertaines
to
all
men
.
The
decree
of
diuine
iustice
was
set
downe
to
Adam
,
&
in
him
to
all
mankind
,
When
thou
shalt
eate
of
the
forbidden
fruit
in
dying
thou
shalt
DIE
,
that
is
,
Gen.
2.17
.
presently
die
the
first
and
second
death
.
Numb
.
16.3
.
Dathan
and
Abiram
presently
vpon
their
rebellion
,
went
downe
into
the
earth
quick
.
The
captaines
with
their
fifties
were
presently
vpon
their
comming
to
Elias
,
2.
Reg
.
1.10
.
destroied
with
fire
from
heauen
.
And
so
oft
as
any
man
sinnes
,
he
deserues
present
destruction
:
and
so
many
sinnes
as
we
haue
committed
,
so
many
damnations
haue
we
deserued
.
Here
it
may
be
demanded
,
why
God
doth
not
execute
his
decree
accordingly
.
I
answer
,
God
in
iustice
remembers
mercie
,
yea
his
iustice
giues
place
to
mercie
.
For
there
is
an
other
decree
of
mercie
,
which
he
will
haue
as
well
to
be
accomplished
as
the
decree
of
iustice
,
and
that
is
,
The
seede
of
the
woman
shall
bruise
the
serpents
head
.
Againe
,
Aske
of
me
and
I
will
giue
thee
the
heathen
for
thine
inheritance
,
Psal
.
2.8
.
and
the
endes
of
the
earth
for
thy
possession
.
That
mercie
then
may
be
shewed
vpon
mankind
,
iustice
is
exequuted
in
great
patience
by
certen
decrees
.
And
this
patience
pertaines
to
all
men
without
exception
,
that
come
of
Adam
by
generation
.
Speciall
patience
is
that
which
concerns
particular
men
or
cuntries
.
Thus
God
spared
the
olde
world
120
yeares
before
he
sent
the
flood
:
he
spared
the
Amorites
till
their
iniquities
were
full
:
he
spared
the
Egyptians
400
yeares
.
Ezech
.
4
5.
He
deferred
the
punishment
of
the
idolatrie
of
Israel
390
yeares
,
and
then
he
punished
it
with
70
yeares
captiuitie
.
He
winked
at
the
ignorance
of
the
Gentiles
4000
yeares
.
Antichrist
shall
not
●●terly
be
destroied
till
the
comming
of
Christ
.
When
men
blaspheme
God
and
Christ
,
swearing
wounds
,
blood
,
heart
,
sides
,
nailes
,
life
;
if
they
had
their
desert
,
they
should
descend
to
hell
quicke
and
that
presently
:
but
God
forbeares
them
,
and
sundrie
such
persons
are
vouchsafed
the
grace
of
true
repentance
.
The
very
least
offender
vpon
earth
is
partaker
of
the
great
patience
of
God
.
For
he
sustaines
the
members
of
our
bodies
,
the
powers
and
motions
of
the
soule
in
such
actions
in
which
we
offend
him
.
And
no
creature
can
sufficiently
consider
the
greatnesse
of
this
long-suffering
.
The
vse
to
be
made
of
the
patience
of
God
follows
.
First
,
it
serues
to
teach
all
men
to
turne
to
God
by
true
repentance
.
Rom.
2.4
.
Despisest
thou
the
patience
and
long-suffering
of
God
,
knowing
that
the
goodnes
of
God
leads
thee
to
repentance
.
2.
Pet
.
3.9
.
God
is
patient
towards
vs
,
and
would
haue
no
man
to
perish
,
but
would
all
men
to
come
to
repentance
.
To
come
more
neere
to
our selues
and
this
English
nation
.
Now
is
the
day
of
our
visitation
,
and
hath
bin
for
the
space
of
this
fourtie
yeares
and
more
,
in
which
God
in
great
patience
hath
continually
called
vpon
vs
,
knocked
at
the
dore
of
our
hearts
,
and
stretched
out
the
armes
of
his
mercie
vnto
vs.
Wherefore
the
common
dutie
of
all
English
people
is
,
to
turne
vnto
God
with
all
their
hearts
according
to
all
the
law
of
God
,
as
it
is
said
of
Iosias
.
And
that
this
dutie
may
indeed
be
practised
,
I
will
vse
certaine
reasons
,
that
may
serue
to
stirre
vp
our
dead
minds
.
First
,
the
time
of
the
continuance
of
the
patience
of
God
is
hidden
&
vnknowne
vnto
vs.
And
hereupon
,
when
men
abusing
the
patience
of
God
shall
say
,
peace
,
peace
,
then
,
then
shall
come
sudden
destruction
,
1.
Thess.
5.
●
.
Eph.
5.15
.
as
trauaile
vpon
a
woman
.
And
therefore
the
time
is
to
be
redeemed
,
and
as
S.
Peter
saith
,
2.
Pet
.
3.11
.
we
must
watch
and
make
hast
for
the
comming
of
the
Lord
.
Secondly
,
the
greater
the
patience
of
God
is
and
hath
beene
,
the
greater
shall
his
anger
be
.
A
blow
,
the
longer
it
is
in
comming
,
the
greater
it
is
.
Yea
the
very
wrath
of
God
in
it selfe
is
most
horrible
.
The
wrath
of
a
lyon
,
of
a
Prince
,
yea
the
wrath
of
all
creatures
to
the
wrath
of
God
,
Mich
.
1.
is
but
a
droppe
of
water
to
the
whole
sea
.
At
his
indignation
the
very
mountaines
melt
;
the
heauens
&
the
elements
shall
melt
at
his
comming
:
much
more
should
our
rockie
&
stony
hearts
melt
.
Thirdly
God
hath
his
treasurie
&
storehouses
for
iudgement
:
and
they
which
goe
on
in
their
sinnes
from
day
to
day
fill
this
treasurie
of
God
,
with
wrath
and
iudgements
against
the
day
of
wrath
.
Rom.
1●
.
And
when
men
turne
heartily
from
their
euill
waies
,
this
treasurie
is
emptied
,
as
appears
by
the
example
of
the
Niniuites
.
Wherefore
let
vs
all
from
the
highest
to
the
lowest
bethinke
our selues
what
euil
we
haue
done
,
and
how
we
haue
abused
the
mercifull
patience
of
God
,
&
make
speed
to
turne
to
God
and
Christ
our
mercifull
Sauiour
.
Some
will
say
,
we
abuse
not
Gods
patience
;
we
haue
repented
long
agoe
.
I
answer
,
the
number
of
them
that
truly
turne
vnto
God
in
their
hearts
is
but
small
in
comparison
,
euen
as
the
gleaning
is
to
the
whole
haruest
.
It
will
be
said
againe
,
we
are
not
as
the
Iewes
that
denied
Iesus
Christ
to
be
the
Messias
.
I
answer
:
we
confesse
Christ
in
word
,
but
there
is
a
great
multitude
among
vs
,
that
denie
him
in
their
deedes
and
naughtie
liues
.
For
to
omit
the
sinnes
of
the
second
table
,
there
be
fiue
notorious
sins
that
are
common
among
vs.
Wilfull
ignorance
;
in
that
men
haue
little
or
no
care
to
knowe
God
and
to
knowe
the
way
of
life
.
The
second
is
,
the
prophane
contempt
of
the
gospell
.
For
nowe
the
obedience
to
this
blessed
doctrine
of
life
,
yea
the
very
shewe
of
it
is
in
common
reputation
Precisenes
.
And
now
a
daies
vnder
this
name
,
the
profession
of
the
gospell
comes
otherwhiles
vpon
the
stage
to
helpe
to
make
vp
the
plaie
,
&
to
minister
matter
of
mirth
.
Vpon
this
we
may
iustly
feare
the
gospell
is
going
from
vs.
The
third
sin
is
worldlinesse
,
which
raignes
and
beares
sway
in
all
places
as
though
there
were
no
other
world
,
and
as
though
heauen
were
vpon
earth
.
The
fourth
sinne
of
our
daies
is
Lewk-warmnesse
.
For
commonly
men
are
not
lost
in
themselues
that
they
might
be
found
of
Christ
,
they
feele
not
their
owne
pouertie
,
they
knowe
not
in
what
neede
they
stand
of
the
blood
of
Christ
:
and
therefore
they
make
profession
of
the
faith
formally
,
not
seriously
,
onely
because
they
are
forced
so
to
doe
by
the
good
lawes
of
a
good
prince
.
The
last
sinne
is
Hypocrisie
,
for
all
among
vs
come
to
the
Lords
table
,
and
thereby
enter
into
the
highest
degree
of
Christianitie
that
can
be
vpon
earth
.
For
thereby
they
make
profession
that
they
are
vnited
to
Christ
,
and
haue
fellowshippe
with
him
and
grow
vp
therein
.
And
yet
the
most
beeing
departed
from
this
holy
sacrament
,
take
libertie
to
liue
as
they
list
,
despising
all
others
that
will
not
say
and
doe
as
they
doe
.
These
and
many
others
,
are
the
common
fruits
of
our
English
vineyard
.
It
stands
vs
all
in
hand
to
pray
vnto
God
,
Cant
.
4.16
.
that
he
would
blowe
vpon
his
vineyard
,
that
we
may
bring
forth
better
fruite
and
preuent
the
iudgements
that
otherwise
are
like
to
fall
.
Secondly
,
in
that
God
is
so
patient
towards
vs
we
are
taught
to
exercise
our selues
in
patience
in
respect
of
God
when
we
are
afflicted
and
corrected
by
him
.
For
when
he
laies
his
hand
vpon
vs
,
we
may
not
be
angrie
,
fret
,
chafe
,
and
rage
,
but
quiet
our
hearts
in
his
will
,
though
the
crosse
be
grieuous
for
measure
,
and
long
for
continuance
.
This
patience
to
God-ward
is
tearmed
in
scripture
by
an
excellent
name
,
The
Silence
of
the
heart
,
wherby
the
heart
without
repining
subiects
it selfe
to
the
will
of
God
in
all
things
.
Psal
.
4.4
.
Examine
your
hearts
vpon
your
bed
&
be
still
.
And
37.7
.
be
silent
to
Iehoua
.
Thirdly
,
if
God
be
thus
patient
towards
men
,
we
againe
must
be
patient
one
towards
another
:
as
Paul
saith
,
Eph.
4.32
.
Col.
3.12
,
forbeare
one
another
,
and
forgiue
one
another
,
as
God
for
Christs
sake
forgaue
you
.
The
faith
of
the
mercifull
patience
of
God
cannot
but
breede
and
bring
foorth
in
vs
patience
and
long
suffering
in
regard
of
anger
and
reuenge
.
Lastly
,
in
that
God
calls
vs
to
saluation
with
great
patience
,
we
must
suffer
our selues
to
be
called
,
and
runne
the
race
of
our
saluation
with
like
patience
.
We
must
heare
the
word
and
bring
forth
fruit
with
patience
.
Luk
8.
We
must
pray
without
fainting
and
without
taking
repulse
as
the
woman
of
Canaan
did
:
Math
.
15.
and
therefore
with
patience
.
Our
hope
must
be
by
patience
and
the
comfort
of
the
scriptures
.
Rom.
15.3
.
In
a
word
,
we
cannot
obtaine
the
promises
without
patience
.
Heb
.
10.36
.
The
fifth
and
last
point
to
be
considered
is
,
what
is
meant
by
the
children
of
Hierusalem
.
I
answere
it
thus
.
Children
in
scripture
are
taken
4.
waies
.
First
,
some
are
children
by
generation
:
of
them
read
Luke
the
3.
chapter
,
where
a
long
genealogie
is
set
downe
from
Adam
to
Christ
.
Secondly
,
some
are
called
children
by
adoption
without
generation
.
Michal
,
2.
Sam
.
6.13
.
cum
21.8
.
that
neuer
bare
child
to
her
death
,
is
said
to
beare
fiue
to
Adriel
:
because
shee
did
adopt
his
children
,
and
bring
them
vp
as
her
owne
.
Thirdly
,
some
are
called
children
in
regard
of
legall
succession
in
title
to
this
or
that
thing
.
2.
King
.
24.17
.
1.
Chro
.
3.16
.
Thus
Zedechias
who
indeed
was
vncle
to
Iehoakim
,
is
said
be
the
sonne
of
Iehoakim
:
because
he
did
succeed
Iehoakim
,
(
as
beeing
the
next
of
the
blood
)
in
the
kingdome
.
Ier
.
23.30
.
Math
.
1.12
.
Ieconias
or
Conias
was
childlesse
:
and
yet
he
is
said
to
beget
Salathiel
:
because
Salathiel
,
was
to
succeed
him
in
the
kingdome
of
Iuda
,
in
that
he
was
the
next
of
Dauids
house
.
Lastly
,
men
,
in
that
they
appertaine
to
any
thing
or
place
,
as
children
doe
to
their
parents
,
are
called
children
thereof
.
Thus
men
are
called
children
of
light
,
of
darkenesse
,
of
sinne
,
of
wrath
.
Thus
Hierusalem
is
called
the
daughter
of
Sion
.
And
in
this
text
citizens
,
the
inhabitants
of
Hierusalem
,
are
called
the
children
thereof
.
Thus
much
of
the
Rebellion
of
Ierusalem
:
now
followes
the
punishment
in
these
words
:
Behold
your
habitation
shall
be
left
vnto
you
desolate
:
or
thus
,
your
house
,
that
is
,
both
cittie
and
temple
(
as
it
is
in
the
next
chapter
)
shall
be
left
vnto
you
as
a
wildernesse
.
Here
we
must
first
obserue
that
the
punishment
of
Ierusalens
rebellion
is
a
decreed
desolation
both
of
citie
&
Temple
.
And
the
right
consideration
of
it
is
of
great
vse
.
For
this
desolation
is
as
it
were
a
looking
glasse
to
this
our
English
nation
,
in
which
we
may
see
our
future
condition
;
except
we
repent
of
our
vnthankefulnesse
to
God
for
his
mercies
,
and
shewe
better
fruits
of
the
gospell
,
then
commonly
we
doe
.
The
old
world
little
regarded
the
ministery
of
Nohe
the
preacher
of
righteousnes
,
and
was
destroyed
by
an
vniuersall
flood
.
It
is
a
generall
decree
of
God
,
The
Gentiles
and
kingdomes
that
will
not
serue
thee
shall
perish
,
Isa
.
60.
●●
.
and
be
vtterly
destroyed
.
If
God
spare
not
the
naturall
branches
,
he
will
much
lesse
spare
vs
that
are
but
wild
branches
,
if
we
neglect
&
lightly
esteeme
the
gospel
of
life
,
as
men
euery
where
commonly
doe
.
Secondly
the
desolation
of
Hierusalem
may
be
a
glasse
to
euery
one
among
vs
,
who
in
these
daies
of
Gods
mercifull
visitation
,
sets
the
ministerie
of
the
gospell
at
naught
,
or
lightly
respects
it
;
for
vnlesse
such
persons
amend
and
that
betime
,
vtter
desolation
will
befall
both
them
and
their
families
.
God
hath
passed
his
sentence
,
they
that
withdrawe
themselues
from
God
shall
perish
.
Psal
.
73.27
.
Nowe
they
withdrawe
themselues
from
God
,
that
cannot
abide
to
haue
fellowship
with
him
in
his
word
,
and
to
bring
themselues
in
subiection
thereto
.
Thirdly
,
it
appeares
hence
by
the
contrarie
,
that
the
stabilitie
of
all
kingdomes
stands
in
the
obedience
of
the
gospell
of
Christ
:
for
Gods
kingdome
is
most
sure
and
stable
,
against
which
nothing
can
preuaile
.
And
when
the
Gospell
is
obeyed
in
any
kingdom
,
it
is
(
as
it
were
)
founded
in
the
kingdome
of
God
.
Moreouer
this
desolation
is
both
perpetuall
and
terrible
:
it
is
perpetuall
,
that
is
,
to
the
last
iudgement
.
For
Hierusalem
must
be
trode
vnder
foote
,
till
the
time
of
the
Gentiles
be
fulfilled
,
Luk
.
21.24.25
.
and
that
is
,
till
there
be
signes
in
the
sunne
and
moone
,
and
the
powers
of
heauen
be
shaken
,
and
that
is
immediately
before
the
last
iudgement
.
Hence
I
gather
that
there
is
no
cittie
of
Hierusalem
nor
Temple
now
standing
.
It
will
be
said
,
that
since
the
destruction
thereof
they
might
haue
beene
reedified
.
I
answer
,
by
reason
of
this
curse
of
God
,
it
cannot
so
be
.
Three
100.
and
30.
yeres
after
the
death
of
Christ
,
Ruffini
Iust
.
l.
●
c
.
38.
the
Iewes
by
the
leaue
and
helpe
of
Iulian
the
Emperour
,
went
about
to
build
again
their
temple
and
cittie
,
but
their
worke
was
ouerthrowne
,
and
they
hindred
by
thunder
&
lightening
,
&
earthquakes
,
and
many
of
them
slaine
thereby
.
Againe
it
may
be
said
,
that
there
is
a
citty
now
standing
that
is
called
Hierusalem
.
I
answer
,
it
is
either
Hierusalem
in
his
ruines
,
or
the
cittie
Bethara
,
fensed
and
walled
by
Elius
Adrianus
.
Secondly
by
this
it
appeares
,
that
the
warres
that
were
made
heretofore
for
the
recouerie
of
the
Holy
land
,
and
of
Ierusalem
,
were
in
vaine
.
This
enterprize
was
the
pollicie
of
the
Pope
that
he
might
the
better
seate
himselfe
in
Europe
.
And
there
was
little
good
to
be
looked
for
in
the
place
that
God
had
accursed
with
perpetuall
desolation
.
Thirdly
by
this
it
appeares
,
that
pilgrimages
made
to
the
Holy
land
are
superstitious
.
And
lastly
I
gather
hence
,
that
Antichrist
shall
not
raigne
in
the
Temple
at
Ierusalem
.
This
is
but
a
popish
fiction
.
For
how
is
it
possible
for
him
to
sit
in
a
Temple
,
that
is
vtterly
destroied
,
in
such
sort
,
that
stone
doth
not
lie
vpon
stone
.
It
is
obiected
,
that
Antichrist
shall
destroy
the
two
prophets
of
God
in
the
Citie
in
which
Christ
was
crucified
.
Reu
.
11.8
.
I
answer
,
Christ
is
as
well
crucified
in
his
members
as
in
his
own
person
:
Act.
9.5
.
&
thus
he
was
&
is
stil
crucified
in
Rome
:
and
in
respect
of
his
members
more
crucified
in
Rome
then
in
Ierusalem
.
Againe
,
this
desolation
was
most
terrible
,
and
the
tribulation
thereof
so
great
,
Math
.
24.21
.
that
the
like
was
neuer
since
the
beginning
of
the
world
.
Histories
written
thereof
declare
as
much
.
For
the
citie
was
at
the
first
besieged
by
the
armie
of
Titus
Vespasianus
,
called
the
Abomination
of
desolation
,
and
it
was
withal
compassed
with
a
wall
that
had
13.
castles
in
it
to
command
the
whole
citie
.
In
the
time
of
the
siege
,
the
Iewes
were
oppressed
with
a
grieuous
famine
:
in
which
their
foode
was
olde
shooes
,
old
leather
,
old
hay
,
&
the
dung
of
beasts
.
There
died
partly
of
the
sword
,
&
partly
of
the
famine
an
eleuen
hundred
thousand
of
the
poorer
sort
:
two
thousand
in
one
night
were
imbowelled
aliue
:
sixe
thousand
were
burned
in
a
porch
of
the
Temple
:
the
whole
citie
was
sacked
and
burnt
,
and
laid
leuell
to
the
ground
:
and
nintie
seauen
thousand
taken
captiues
,
and
to
be
applied
to
base
and
miserable
seruice
.
This
horrible
desolation
,
must
teach
vs
to
dread
and
feare
God
,
and
to
yeeld
vnfained
subiection
to
Christ
.
And
as
the
psalmist
saith
,
Psal
.
2.12
.
to
kisse
the
sonne
least
he
be
angrie
,
and
we
perish
in
the
way
,
when
his
wrath
shall
suddenly
burne
.
Touching
this
desolation
there
be
three
things
done
by
Christ
.
First
he
determines
it
,
saying
,
Your
house
shal
be
left
vnto
you
desolate
.
Hence
I
gather
that
there
is
a
prouidence
of
God
,
touching
things
that
come
to
passe
.
That
is
one
point
.
The
second
is
,
that
the
disposition
of
kingdomes
for
the
beginning
,
continuance
,
and
ende
,
is
of
God
.
The
God
of
heauen
(
saith
Cyrus
)
hath
giuen
me
all
the
kingdoms
of
the
world
.
Ezra
1.2
.
And
Daniel
to
Nabuchadnezzar
,
Dan
.
2.37
.
The
God
of
heauen
hath
giuen
thee
kingdome
,
power
,
and
glorie
.
And
the
handwriting
vpon
the
wall
in
the
sight
of
Baltasher
was
to
this
effect
,
Dan
.
5.26
.
Thy
kingdome
is
numbered
,
for
continuance
of
yeares
:
it
is
waighed
and
found
light
in
respect
of
the
sinnes
of
the
people
:
and
it
is
deuided
to
the
Medes
&
Persians
.
This
must
teach
all
good
subiects
in
England
,
to
lift
vp
their
hearts
to
God
,
for
the
continuance
of
peace
and
protection
to
this
Church
and
land
.
Secondly
,
Christ
reueales
the
desolation
of
Hierusalem
and
that
certainely
:
yea
,
he
determines
the
very
particular
time
.
Math
.
24.34
.
This
generation
(
saith
he
)
shall
not
passe
till
all
these
things
be
fulfilled
:
And
according
to
this
reuelation
&
prediction
of
Christ
,
al
things
came
to
passe
.
For
within
the
compasse
of
40.
yeares
after
it
was
destroied
.
Hence
I
gather
that
this
gospell
of
Matthew
and
the
rest
are
the
very
word
of
God
,
on
this
manner
.
That
which
foretells
particular
things
to
come
certainely
&
truely
,
is
of
God
:
but
the
gospels
foretell
particular
things
to
come
certainly
and
truely
,
as
in
this
place
we
see
:
therefore
it
is
of
God
.
Thirdly
and
lastly
,
Christ
labours
to
bring
the
Iewes
to
a
serious
consideration
of
their
punishment
,
when
he
saith
,
Behold
.
For
he
doth
as
it
were
take
thē
by
the
hand
,
and
bring
them
to
a
present
view
of
their
miserie
.
And
thus
he
hath
alwaies
dealt
with
his
people
from
the
beginning
.
Yea
thus
he
dealt
with
Adam
before
his
fall
,
when
he
saide
,
If
thou
eate
the
forbidden
fruit
in
dying
thou
shalt
die
.
This
serious
consideration
of
deserued
punishments
,
is
of
great
vse
.
Amos
4.12
.
It
is
an
occasion
of
repentance
to
many
.
It
is
a
meanes
,
if
not
of
repentance
,
yet
of
restraint
of
open
vices
.
Againe
,
the
consideration
of
euerlasting
punishments
,
is
a
meanes
to
make
vs
patiently
beare
lesser
crosses
that
befall
vs
in
this
life
.
And
therefore
it
were
to
be
wished
,
that
men
now
a
daies
would
seriously
thinke
and
speake
of
hell
,
and
of
the
paines
thereof
.
For
then
there
would
be
more
amendment
then
there
is
.
But
this
good
is
hindered
partly
by
blindnes
of
minde
,
and
partly
by
false
imaginations
,
Isa
.
28.18
.
that
the
iudgements
and
punishments
of
God
may
easily
be
escaped
.
DEO
GLORIA
.