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Romans. 8.30. ver. Moreouer, whom he predestinated, thē also he called: and whom hee called, them also he iustified:Romans. 8.30. ver. Moreover, whom he predestinated, them also he called: and whom he called, them also he justified:
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and whom hee iustified, them also he glorified.
and whom he justified, them also he glorified.
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EVerie scripture (saith the blessed Apostle) giuen by inspiration, is profitable, to instruct the man of God; Every scripture (Says the blessed Apostle) given by inspiration, is profitable, to instruct the man of God;
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and to make him perfect to good works.
and to make him perfect to good works.
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Yet notwithstanding, if a man should seeks vpon purpose, and line by line, trace the whole body of the scripture ouer:
Yet notwithstanding, if a man should seeks upon purpose, and line by line, trace the Whole body of the scripture over:
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of all others, this one short verse, is most denine, most excellent. Singuli Sermones, Sillabae, apices, puncta, in Diuina scriptura plena sunt sēsibus.
of all Others, this one short verse, is most denine, most excellent. Singuli Sermons, Syllibae, apices, puncta, in Divine Scripture plena sunt sēsibus.
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In the holy Scripture euerie speach and sentence, euerie verse, euerie point and sillable, is rich in sence,
In the holy Scripture every speech and sentence, every verse, every point and Syllable, is rich in sense,
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and full of diuine & holy misteries. So is it here. For the points of doctrine, it containeth the whole some of our religion;
and full of divine & holy Mysteres. So is it Here. For the points of Doctrine, it Containeth the Whole Some of our Religion;
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for the manner, it consisteth of a sweete gradation; for the matter, it is full of comfortable instruction;
for the manner, it Consisteth of a sweet gradation; for the matter, it is full of comfortable instruction;
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for the depth of the vnderstanding, it hath in it, such sweet profound, and heauenly misteries:
for the depth of the understanding, it hath in it, such sweet profound, and heavenly Mysteres:
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that, as it is written, the head of the Riuer Nilus could neuer be found so the height, depth,
that, as it is written, the head of the River Nilus could never be found so the height, depth,
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and spirituall knowledge, which lyeth couched in this whole verse, in euerie point, in euery worde it is vnsearchable, it cannot bee sounded. Concerninge the Doctrine.
and spiritual knowledge, which lies couched in this Whole verse, in every point, in every word it is unsearchable, it cannot be sounded. Concerning the Doctrine.
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Surely, howsoeuer, men doe liue at case for a time in this life, and carelesly passe on in this busie world;
Surely, howsoever, men do live At case for a time in this life, and carelessly pass on in this busy world;
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yet the especiall, and maine poynt, is the saluation of the Soule, to bee assured of the life to come:
yet the especial, and main point, is the salvation of the Soul, to be assured of the life to come:
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and if a man might be satisfied therein, then all were well, all were sure indeede.
and if a man might be satisfied therein, then all were well, all were sure indeed.
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Alas, this life endeth, and GOD knoweth how soone, euen this night before tomorrow, may my soule be taken from mee:
Alas, this life Endeth, and GOD Knoweth how soon, even this night before tomorrow, may my soul be taken from me:
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and, if I could proue vnto my heart, that God had chosen mee to eternall life,
and, if I could prove unto my heart, that God had chosen me to Eternal life,
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then I should thinke my selfe, the most happie and blessed-creature aliue.
then I should think my self, the most happy and blessed-creature alive.
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Jn this great and waightie point of Saluation for euer, to answere a man throughly and soundly, to satisfie a mans heart and soule vnto the full, there is no one place in all the holy booke of God, that can,
John this great and weighty point of Salvation for ever, to answer a man thoroughly and soundly, to satisfy a men heart and soul unto the full, there is no one place in all the holy book of God, that can,
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so briefly, so plainly, so sufficiently instruct vs, as this one short verse.
so briefly, so plainly, so sufficiently instruct us, as this one short verse.
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The auncient Fathers in the course of their writinges, they doe call it the goulden Chaine of our Saluation, because each one of these:
The ancient Father's in the course of their writings, they do call it the golden Chain of our Salvation, Because each one of these:
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Predestination, Calling, Iustification and glorifyinge, are so coupled and knitte together, that if you hould fast one lincke, you drawe vnto you the whole Chaine:Predestination, Calling, Justification and glorifying, Are so coupled and knit together, that if you hold fast one link, you draw unto you the Whole Chain:
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if you let goe one, you lose all. For the manner of my proceeding, according to the Fathers allusion:
if you let go one, you loose all. For the manner of my proceeding, according to the Father's allusion:
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first, I will vntie this Chaine, and weigh euerie lincke in his own proper ballance,
First, I will untie this Chain, and weigh every link in his own proper balance,
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& so handling euerie point, seuerally by it self in the end, I will knit them vp,
& so handling every point, severally by it self in the end, I will knit them up,
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and close them all together againe.
and close them all together again.
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And here, before I enter any further, I most humbly craue pardō, and fauourable construction in this matter.
And Here, before I enter any further, I most humbly crave pardon, and favourable construction in this matter.
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I know right well, I am to touch a very great & weightie point of religion, indeede so secret and deepe, that I doe throw my selfe downe at the foote of Gods mercy-seate, beseeching him with all humblenesse, to support my weakenes, to enlarge my heart, I know right well, I am to touch a very great & weighty point of Religion, indeed so secret and deep, that I do throw my self down At the foot of God's mercy-seat, beseeching him with all humbleness, to support my weakness, to enlarge my heart,
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and to giue me an vnderstanding spirit, that whatsoeuer I shall speake, it may be, with such truth of his word, with such zeale of his glorie, with such reuerence of his Maiestie,
and to give me an understanding Spirit, that whatsoever I shall speak, it may be, with such truth of his word, with such zeal of his glory, with such Reverence of his Majesty,
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as becommeth his seruant, and this holy place.
as becomes his servant, and this holy place.
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For Predestination, being so high a point, wherein offence may be giuen by wading too farre: For Predestination, being so high a point, wherein offence may be given by wading too Far:
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by Gods assistance, it shall bee touched so plainely, and with such moderation, as euer-more, J will be sure to keepe the rule of the sacred worde of God, for my guide.
by God's assistance, it shall be touched so plainly, and with such moderation, as evermore, J will be sure to keep the Rule of the sacred word of God, for my guide.
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The purpose and drift of Saint Paule, in this place, is, to proue vnto the Romans, being then in persecution, that howsoeuer in this life, miserie & afflictions did befall thē,
The purpose and drift of Saint Paul, in this place, is, to prove unto the Roman, being then in persecution, that howsoever in this life, misery & afflictions did befall them,
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yet their saluation stood sure and most certaine, because it depended vpon the vnfallible purpose of God, which here is called Predestination. So that, Predestination is the secret and immutable purpose of God:
yet their salvation stood sure and most certain, Because it depended upon the unfallible purpose of God, which Here is called Predestination. So that, Predestination is the secret and immutable purpose of God:
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wherby, he hath decreed from all eternitie, to call those, whome he hath loued in his Sonne Christ:
whereby, he hath decreed from all eternity, to call those, whom he hath loved in his Son christ:
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and through faith and good workes, to make them vessels of eternall glorie.
and through faith and good works, to make them vessels of Eternal glory.
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That God of his free mercy, hath made choise of some to eternall life, it is apparant in diuers places. That God of his free mercy, hath made choice of Some to Eternal life, it is apparent in diverse places.
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Ephesians 1. and the 5. ver. He hath Predestinated vs to be adopted vnto himselfe, through Iesus Christ: Ephesians 1. and the 5. ver. He hath Predestinated us to be adopted unto himself, through Iesus christ:
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according to the good pleasure of his owne will. In the 2. to Timo. 1. the 8. and 9. ver. according to the good pleasure of his own will. In the 2. to Timothy 1. the 8. and 9. ver.
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He hath saued vs, & called vs according to his owne purpose and grace, which was giuen to vs: He hath saved us, & called us according to his own purpose and grace, which was given to us:
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through Christ Iesus, before the world was. through christ Iesus, before the world was.
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So then, as the Potter hath power ouer the clay, to make it, either a vessell of honor, or dishonor: So then, as the Potter hath power over the clay, to make it, either a vessel of honour, or dishonour:
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so God hath power ouer the Sonnes of men: and of his own free mercy, hath made choise of some, to eternall life;
so God hath power over the Sons of men: and of his own free mercy, hath made choice of Some, to Eternal life;
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& others hath left vnto perdition. God hath created all for himselfe: and the wicked also for the euill day.
& Others hath left unto perdition. God hath created all for himself: and the wicked also for the evil day.
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Now, if it be demanded, why, God hath made choise of some, and not of others: Now, if it be demanded, why, God hath made choice of Some, and not of Others:
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and so, thought iniustice and want of compassion; that he should reiect men, before they be born, and brought into the light:
and so, Thought injustice and want of compassion; that he should reject men, before they be born, and brought into the Light:
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and yer euer they haue done good or euill, as it is said in the 9. to the Rom. the 11, & 12. ver.
and year ever they have done good or evil, as it is said in the 9. to the Rom. the 11, & 12. ver.
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Yer euer the children were borne, when they had don neither good nor euill (that the purpose of God might remaine, according to election) I haue loued Iacob, & I haue hated Esau:
Year ever the children were born, when they had dONE neither good nor evil (that the purpose of God might remain, according to election) I have loved Iacob, & I have hated Esau:
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in this case, I first answere plainly, with the Prophet Esaiah, ••sa. 45 9. in his 45 chap. the 9 ver:
in this case, I First answer plainly, with the Prophet Isaiah, ••sa. 45 9. in his 45 chap. the 9 ver:
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Woe be vnto him, that striueth with his Maker:
Woe be unto him, that strives with his Maker:
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or, what art thou (ôman) that darest stād vp, to plead against God? The clay may not dispute with the Potter.
or, what art thou (ôman) that Darest stand up, to plead against God? The clay may not dispute with the Potter.
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Man that is but dust and ashes, be may nog reasō the case with his Creator.
Man that is but dust and Ashes, be may nog reason the case with his Creator.
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To know further, why God hath made choise of some, and not of others there is no other reason to be giuē, no other answere to be made, but that Rom. 9.15. God sheweth mercie, Exod. 33. 19.it is his good pleasure, it is his will. Miserecordia cius causa Miserecordiae.
To know further, why God hath made choice of Some, and not of Others there is no other reason to be given, no other answer to be made, but that Rom. 9.15. God shows mercy, Exod 33. 19.it is his good pleasure, it is his will. Miserecordia cius causa Miserecordiae.
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to whome hee will shew mercy: & he hath cōpassion, vpon whom, it pleaseth him to haue compassiō. to whom he will show mercy: & he hath compassion, upon whom, it Pleases him to have compassion.
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There is power, and free libertie in God, to giue and bestow his grace: both to whom, when, and how much-soeuer it pleaseth him.
There is power, and free liberty in God, to give and bestow his grace: both to whom, when, and how much-soeuer it Pleases him.
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Huic fit miserecordi•, sibi non fit iniuria (saith S. Augustine ) God chooseth one, hee refuseth another; to him he sheweth mercie;Huic fit miserecordi•, sibi non fit Iniuria (Says S. Augustine) God chooses one, he Refuseth Another; to him he shows mercy;
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to thee, he doth no iniurie. Here then, we must rest: here, we must make a full point.
to thee, he does not injury. Here then, we must rest: Here, we must make a full point.
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It is Gods good pleasure, it is his will.
It is God's good pleasure, it is his will.
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And this one answere, it is a bar for all deepe questions, either of Predestination, Election, Destinie, or any such like.
And this one answer, it is a bar for all deep questions, either of Predestination, Election, Destiny, or any such like.
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It is Gods good pleasure, it is his will. His will is the cause of all causes: and further, we cannot goe.
It is God's good pleasure, it is his will. His will is the cause of all Causes: and further, we cannot go.
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Whom this answere doth not contēt, S. Gregorie doth answere directly. Qui infactis Dei rationē non videt, infirmitatem suam considerans, cur non videat, rationem videt.
Whom this answer does not content, S. Gregory does answer directly. Qui infactis Dei rationē non videt, infirmitatem suam Considering, cur non Videat, rationem videt.
ro-crq d n1 vdz xx n1, n1 np1 vdz vvi av-j. fw-fr n1 fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, n1 fw-fr j, fw-la fw-la.
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In the hidden workes of GOD, hee that seeth not a reason, if he see his owne infirmitie, he seeth a sufficient reason, why he should not see.
In the hidden works of GOD, he that sees not a reason, if he see his own infirmity, he sees a sufficient reason, why he should not see.
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Wee conclude them, with good Saint Augustine in his 59. Epistle, ad Paulinum: occulta esse causa potest, iniusta esse nō potest.
we conclude them, with good Saint Augustine in his 59. Epistle, and Paulinum: Hidden esse causa potest, Injusta esse nō potest.
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Why, God hath made choise of some, & not of others: howsoeuer vnto vs, the cause be hidden;
Why, God hath made choice of Some, & not of Others: howsoever unto us, the cause be hidden;
q-crq, np1 vhz vvn n1 pp-f d, cc xx pp-f n2-jn: c-acp p-acp pno12, dt n1 vbb vvn;
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yet, vndoubtedly it cānot be vniust. This Doctrine briefly set downe, and thus plainely appearing: that Predestination is the immutable purpose of God:
yet, undoubtedly it cannot be unjust. This Doctrine briefly Set down, and thus plainly appearing: that Predestination is the immutable purpose of God:
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whereby he hath made choise of some, & reiected others, according to the pleasure of his owne will: whereby he hath made choice of Some, & rejected Others, according to the pleasure of his own will:
c-crq pns31 vhz vvn n1 pp-f d, cc vvn n2-jn, vvg p-acp dt n1 pp-f po31 d n1:
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It seemeth at the first, when men doe commit sin, they cannot auoide it; as if God had so ordained it.
It seems At the First, when men do commit since, they cannot avoid it; as if God had so ordained it.
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Hee hath made choise of some to life, & others he hath reiected: therefore, when they sin, and follow the course, that leadeth vnto death; they doe it of necessitie.
He hath made choice of Some to life, & Others he hath rejected: Therefore, when they sin, and follow the course, that leads unto death; they do it of necessity.
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O, God forbid, there should be vnrighteousnes in God, or iniquitie in the Almightie. For, God hath commāded no man to doe vngodly: Oh, God forbid, there should be unrighteousness in God, or iniquity in the Almighty. For, God hath commanded no man to do ungodly:
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neither hath he giuen any man licence to sinne. Before we resolue this doubt:neither hath he given any man licence to sin. Before we resolve this doubt:
d vhz pns31 vvn d n1 n1 p-acp n1. p-acp pns12 vvb d n1:
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there ariseth a very notable & necessary questiō, which (in times past) hath troubled many wittes.
there arises a very notable & necessary question, which (in times past) hath troubled many wits.
a-acp vvz dt j j cc j n1, r-crq (p-acp n2 j) vhz vvn d n2.
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Jf God bee not the author of sinne, if he be not the cause of mans offending;
If God be not the author of sin, if he be not the cause of men offending;
cs np1 vbb xx dt n1 pp-f n1, cs pns31 vbb xx dt n1 pp-f ng1 vvg;
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how came sin first to bee? how came it in? where was the first beginning of it? The heathen Philosophers, they roued at the matter a far-off.
how Come since First to be? how Come it in? where was the First beginning of it? The heathen Philosophers, they roved At the matter a far-off.
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The Epicures, they said, it came in by chance. Aristotle & his sect, they said, it was the error of nature. Plato, came a little neerer:
The Epicureans, they said, it Come in by chance. Aristotle & his sect, they said, it was the error of nature. Plato, Come a little nearer:
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and he said, it arose NONLATINALPHABET out of the nature of man. Manicheus the hereticke (to auoide the former opinions) he fained two gods.
and he said, it arose out of the nature of man. Manicheus the heretic (to avoid the former opinions) he feigned two God's.
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Duos affirmauit esse Deos: alterum quidem, bonum; alterum verò, malum. One, he auerred, to be the author, and first beginner of all good: Duos affirmauit esse Gods: alterum quidem, bonum; alterum verò, malum. One, he averred, to be the author, and First beginner of all good:
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the other, the first cause, and author of all euill. This opinion went currant a long time, allmost three hundred yeares, as Nicephorus writeth.
the other, the First cause, and author of all evil. This opinion went currant a long time, almost three hundred Years, as Nicephorus Writeth.
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and the reason was, because, men neuer looking into the word of truth; by the light of nature, they could neuer finde from whence sin came.
and the reason was, Because, men never looking into the word of truth; by the Light of nature, they could never find from whence since Come.
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That we may fully vnderstand this point: verie briefly, wee will set downe the lineall discent of sinne. Sin first ariseth frō concupiscence.
That we may Fully understand this point: very briefly, we will Set down the lineal dissent of sin. since First arises from concupiscence.
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Euery mā is tempted, when he is drawne away, by his own cōcupisence, & is enticed. Every man is tempted, when he is drawn away, by his own concupiscence, & is enticed.
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All sin, all wickednes of this life (what soeuer) first ariseth from concupiscēce, frō our own wicked inclination.
All since, all wickedness of this life (what soever) First arises from concupiscence, from our own wicked inclination.
d n1, d n1 pp-f d n1 (r-crq av) ord vvz p-acp n1, p-acp po12 d j n1.
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From whence then comes cōcupiscence? That, Dauid shewes: ex immundo semine. We are borne in iniquitie, & wee are conceiued in sin:
From whence then comes concupiscence? That, David shows: ex Impure Seed. We Are born in iniquity, & we Are conceived in since:
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as the originall doth signifie, we are all warmed in vnclean bloud. If we be all borne in sin, & by nature corrupt;
as the original does signify, we Are all warmed in unclean blood. If we be all born in since, & by nature corrupt;
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we must ascend higher to our first parents; and know, bow they came first to sin:
we must ascend higher to our First Parents; and know, bow they Come First to since:
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Adam and Eue (as appeareth in the 2. of Genes. ) they first sinned, by yeilding cōsent vnto the Diuell: they tooke it from Sathan.Adam and Eve (as appears in the 2. of Genesis.) they First sinned, by yielding consent unto the devil: they took it from Sathan.
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Here thē, comes in the maine question, how came the diuell first to sin? The diuel at the first, was created in potestate standi & cadendi:
Here them, comes in the main question, how Come the Devil First to since? The Devil At the First, was created in potestate standi & cadendi:
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he had in his first creation, a possibility, to stand or fall: power of continuance, that he had frō God:
he had in his First creation, a possibility, to stand or fallen: power of Continuance, that he had from God:
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possibility of falling, that hee had from himself. For it is a ground in Diuinity: Immucabiliter bonum esse, dei proprium est.
possibility of falling, that he had from himself. For it is a ground in Divinity: Immucabiliter bonum esse, dei proprium est.
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To be immutably good, without any change or alteration, it is onely proper vnto God. therefore, had he possibilitie to stander fall.
To be immutably good, without any change or alteration, it is only proper unto God. Therefore, had he possibility to stander fallen.
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S. Augustine also, he rendreth an other reason, why, the diuell (created an Angell of light) had possibilitie of falling.
S. Augustine also, he rendereth an other reason, why, the Devil (created an Angel of Light) had possibility of falling.
np1 np1 av, pns31 vvz dt j-jn n1, q-crq, dt n1 (vvd dt n1 pp-f n1) vhd n1 pp-f vvg.
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Because (saith he) at the first, he was created of nothing, therefore, he had in him, possibilitie to returne to nothing:
Because (Says he) At the First, he was created of nothing, Therefore, he had in him, possibility to return to nothing:
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if so be, he did not relie in the goodnes of his Creator, if he did not subiect himselfe vnder the power of God. To resolue then:
if so be, he did not rely in the Goodness of his Creator, if he did not Subject himself under the power of God. To resolve then:
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Sathan at the first, was created an Angell of light, and had possibilitie to stand or fall:
Sathan At the First, was created an Angel of Light, and had possibility to stand or fallen:
np1 p-acp dt ord, vbds vvn dt n1 pp-f n1, cc vhd n1 pc-acp vvi cc vvi:
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but in the 14. of Isaiah. & the 14. ver. Whereas hee saith there:
but in the 14. of Isaiah. & the 14. ver. Whereas he Says there:
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I will ascend aboue the height of the clouds, I will be like the most high. I will ascend above the height of the Clouds, I will be like the most high.
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Then did Sathan choose rather, to be an absolute nature in himselfe, to shake off his alleageance,
Then did Sathan choose rather, to be an absolute nature in himself, to shake off his allegiance,
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and to abandon the goodnes of God: then (relying still in God) to be established by his power. Our Sauiour Christ saith;
and to abandon the Goodness of God: then (relying still in God) to be established by his power. Our Saviour christ Says;
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I saw Sathan fall, as lightning from heauen: & the lightning we know, is not cast down by any other:I saw Sathan fallen, as lightning from heaven: & the lightning we know, is not cast down by any other:
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but it falleth & breaketh out of it selfe alone.
but it falls & breaks out of it self alone.
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The deuil (saith S. Peter ) was cast down to hel, and deliuered vnto chaines of darknes: The Devil (Says S. Peter) was cast down to hell, and Delivered unto chains of darkness:
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the reason is rendred in the 6. of Iude: because, when he had possibility to stand or fall, hee kept not his first estate. the reason is rendered in the 6. of Iude: Because, when he had possibility to stand or fallen, he kept not his First estate.
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Non perstitit 1. Ioh. 3, 8, in veritate: Iohn the 8.44. He abod not in the truth. So then, to descend againe.Non perstitit 1. John 3, 8, in veritate: John the 8.44. He Abod not in the truth. So then, to descend again.
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The Diuell, hee is primitiuus peccator, hee was the first offender: For, he sinneth from the beginning.
The devil, he is firstfruits peccator, he was the First offender: For, he Sinneth from the beginning.
dt n1, pns31 vbz j n1, pns31 vbds dt ord n1: p-acp, pns31 vvz p-acp dt n1.
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From the Diuell, sinne was deriued vnto Adam from Adam, to all his posteritie, borne of vncleane seede:
From the devil, sin was derived unto Adam from Adam, to all his posterity, born of unclean seed:
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from the corruption of vncleane birth, it is secretly conueied to our inclination, to concupiscence. Thus, from the Diuell, sin first boyleth vp;
from the corruption of unclean birth, it is secretly conveyed to our inclination, to concupiscence. Thus, from the devil, since First boileth up;
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as out of the maine Sea: from him, when it comes to Adam, it ariseth, as out of a spring:
as out of the main Sea: from him, when it comes to Adam, it arises, as out of a spring:
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from this spring, it is reserued in nature, as in a Conduit: from nature, conueied to concupiscence; as by a pipe:
from this spring, it is reserved in nature, as in a Conduit: from nature, conveyed to concupiscence; as by a pipe:
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& from thence, doth issue a streame of wickednesse, to the Sea againe.
& from thence, does issue a stream of wickedness, to the Sea again.
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Now, although it bee thus manifest, that sin doth proceede from the suggestion of Sathan, working with our own concupiscence:
Now, although it be thus manifest, that since does proceed from the suggestion of Sathan, working with our own concupiscence:
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yet, euill and godlesse men, they thinke, they are tempted of God: and when they sin, they do not sticke, to say:
yet, evil and godless men, they think, they Are tempted of God: and when they sin, they do not stick, to say:
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God hath so decreed it, let him therefore worke his will: for, who hath euer resisted his will. God hath so decreed it, let him Therefore work his will: for, who hath ever resisted his will.
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Homer that notable Heathen Poet, hee aunswered such men verie fitly, in the person of Jupiter, speakinge in this sorte.Homer that notable Heathen Poet, he answered such men very fitly, in the person of Jupiter, speaking in this sort.
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NONLATINALPHABET: O yee foolish mortall men, euer and a non, you cry out of the immortall Gods, imputing to them the cause of your miseries, : Oh ye foolish Mortal men, ever and a non, you cry out of the immortal God's, imputing to them the cause of your misery's,
: uh pn22 j j-jn n2, av cc dt fw-fr, pn22 vvb av pp-f dt j n2, vvg p-acp pno32 dt n1 pp-f po22 n2,
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when (indeede) your selues are the workers of your owne woe. Perditio tua ex te: O Israell, thou hast fallen by thine own iniquitie. Stigias vltrò quaerimus vndas.
when (indeed) your selves Are the workers of your own woe. Perdition tua ex te: Oh Israel, thou hast fallen by thine own iniquity. Stigias vltrò Seeking vndas.
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Like the Ostrige, we do pricke our selues with our owne feathers; and we our selues do cause the Shippe to leake, where we saile. Like the Ostrige, we do prick our selves with our own Feathers; and we our selves do cause the Ship to leak, where we sail.
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Onely (lo) this haue I found, that God hath made man righteous, but they haue sought out many inuentiōs. Only (lo) this have I found, that God hath made man righteous, but they have sought out many Inventions.
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Quare peccas, quia nescis? &c. How comes it to passe saith S. Aug. that thou dost sin, Quare peccas, quia Nescis? etc. How comes it to pass Says S. Aug. that thou dost sin,
fw-la fw-la, fw-la fw-la? av q-crq vvz pn31 pc-acp vvi vvz n1 np1 cst pns21 vd2 vvi,
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because thou art ignorāt? it is not so: why dost thou sin? because thou art cōpelled? there is no such matter:
Because thou art ignorant? it is not so: why dost thou sin? Because thou art compelled? there is no such matter:
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why dost thou sin? because it pleaseth, it delighteth thy wicked, and corrupted nature. In the transgression of a man, is his snare.
why dost thou sin? Because it Pleases, it delights thy wicked, and corrupted nature. In the Transgression of a man, is his snare.
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Of our owne accorde, we run wilfully into the dead-fall of sinne: so is it in the 9. Psal. and 16, ver.
Of our own accord, we run wilfully into the dead-fall of sin: so is it in the 9. Psalm and 16, ver.
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The vngodly is trapped, how? not by God, but by the workes of his owne hands. The ungodly is trapped, how? not by God, but by the works of his own hands.
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The Lord our God is good, holy, and onely holy: so holy, that (as Iob saith) the Angels are vncleane in his sight:
The Lord our God is good, holy, and only holy: so holy, that (as Job Says) the Angels Are unclean in his sighed:
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so pure, that his Ministers, the Cherubins are of fier most cleare:
so pure, that his Ministers, the Cherubim Are of fire most clear:
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and yet, the Cherubins, and Ceraphins do couer their faces with their wings, as not able to behold the perfect brightnesse of his most pure, and vndefiled Maiestie.
and yet, the Cherubim, and Ceraphins do cover their faces with their wings, as not able to behold the perfect brightness of his most pure, and undefiled Majesty.
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Therefore, although no action can be done without God, and that his power is so in all things: Therefore, although no actium can be done without God, and that his power is so in all things:
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that we cannot so much, as lift vp our finger without him. For in him we liue, and moue, and haue all our being:
that we cannot so much, as lift up our finger without him. For in him we live, and move, and have all our being:
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Yet is not God the cause of any sin: NONLATINALPHABET We cannot fasten the least touch of any euill vpon God. But so it stands.
Yet is not God the cause of any since: We cannot fasten the least touch of any evil upon God. But so it Stands.
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Vna eademque actio tribuitur & causae principali, & instrumentali. In one, and the selfe-same action, there is a double cause. First, the instrumentall cause mouing:Una eademque actio tribuitur & causae principali, & instrumentali. In one, and the selfsame actium, there is a double cause. First, the instrumental cause moving:
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then God separated from the instrument; yet, giuing power of motion to the same.
then God separated from the Instrument; yet, giving power of motion to the same.
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Through this double cause of mouing, there is a double worke, which vnto vs seemeth to be but one. For example:
Through this double cause of moving, there is a double work, which unto us seems to be but one. For Exampl:
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God (as appeareth in the 2. of the Acts, and the 23. ver.) by his determinate counsell,
God (as appears in the 2. of the Acts, and the 23. ver.) by his determinate counsel,
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and fore knowledge, deliuered vp our Sauiour Christ, as the principall cause; Iudas as the instrumentall cause:
and before knowledge, Delivered up our Saviour christ, as the principal cause; Iudas as the instrumental cause:
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yet, neither is God to be drawne in, as a partie in Iudas fault; nor Iudas to be excused as furthering the worke of God:
yet, neither is God to be drawn in, as a party in Iudas fault; nor Iudas to be excused as furthering the work of God:
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For, God neuer commanded Iudas to deliuer vp Christ:
For, God never commanded Iudas to deliver up christ:
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nor Iudas in deliuering him, had any such intention, as to do God seruice in the execution of his will.
nor Iudas in delivering him, had any such intention, as to do God service in the execution of his will.
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Deus ag it per malos, non in malis. The wicked are the instruments of God; Yet, not God the cause of their wickednes.Deus ag it per Malos, non in malis. The wicked Are the Instruments of God; Yet, not God the cause of their wickedness.
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God is the cause of the action, but not of the euill, or qualitie in the action. For example:
God is the cause of the actium, but not of the evil, or quality in the actium. For Exampl:
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A man trauaileth his horse by the way, hee is the cause of his going:
A man Travaileth his horse by the Way, he is the cause of his going:
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but, if his horse halt, or haue an ill pace, he is not the cause of his ill going.
but, if his horse halt, or have an ill pace, he is not the cause of his ill going.
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A cunning man striketh an instrument with his fingers;
A cunning man striketh an Instrument with his fingers;
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he is the cause of the sound, but if the Instrument be bad, or the strings not well chosen, he is not the cause of the ill sound.
he is the cause of the found, but if the Instrument be bad, or the strings not well chosen, he is not the cause of the ill found.
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The Iron rusteth, thou wilt not wite it vpon the Smith. Wine sowreth, the fault is not in the vintner.
The Iron rusteth, thou wilt not wite it upon the Smith. Wine soureth, the fault is not in the vintner.
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In the heauens, there is a double motion NONLATINALPHABET: The fixed Starres, and the whole Globe of all, is carried about with one Sphere, and with one motion;
In the heavens, there is a double motion: The fixed Stars, and the Whole Globe of all, is carried about with one Sphere, and with one motion;
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yet the Planets in themselues, haue a wandring and vncertaine course. The like, we may vsually behould in euerie clocke:
yet the Planets in themselves, have a wandering and uncertain course. The like, we may usually behold in every clock:
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The greatest and highest wheele moueth, and carieth about all the rest; yet, in this motion, some wheeles turne to the right hand, others to the left,
The greatest and highest wheel moves, and Carrieth about all the rest; yet, in this motion, Some wheels turn to the right hand, Others to the left,
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and that by a contrarie course. So then, it fareth thus with the wicked.
and that by a contrary course. So then, it fareth thus with the wicked.
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As hee that hath an euill and corrupted stomake, if hee do eate honie, it turneth into gall:
As he that hath an evil and corrupted stomach, if he do eat honey, it turns into Gall:
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or, as if a mans hand be out of ioynte, when hee would mooue it one way, it turnes an other: so wicked and godlesse men;
or, as if a men hand be out of joint, when he would move it one Way, it turns an other: so wicked and godless men;
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whereas the light of nature, Gods Spirit, and his word leadeth them one way; their owne vile inclination, their owne concupiscence leadeth them an other.
whereas the Light of nature, God's Spirit, and his word leads them one Way; their own vile inclination, their own concupiscence leads them an other.
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Now then, what shall we lay? is there vnrighteousnes with God? doth hee cause vs to commit sin? No, God forbid, wickednesse should be in God, or iniquitie in the Almightie.
Now then, what shall we lay? is there unrighteousness with God? does he cause us to commit since? No, God forbid, wickedness should be in God, or iniquity in the Almighty.
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But as it is said before: Euerie man is drawne away by his owne concupiscence, and is entised: But as it is said before: Every man is drawn away by his own concupiscence, and is enticed:
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lust, when it hath conceiued, bringeth forth sinne, and sinne, when it is finished, bringeth forth death. lust, when it hath conceived, brings forth sin, and sin, when it is finished, brings forth death.
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Hauing hitherto freed God from all imputation of euill, by shewing from whence sinne comes, and that God is not the Author of it: Having hitherto freed God from all imputation of evil, by showing from whence sin comes, and that God is not the Author of it:
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We do here meete with the Pelagian Heretike (who not able to vntie this knotte) affirmes that the wicked are reiected,
We do Here meet with the Pelagian Heretic (who not able to untie this knot) affirms that the wicked Are rejected,
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for the sins which God foresaw, they would cōmit: & so cōtrariwise, the godly preuenting the grace of God by their merits, are predestinated,
for the Sins which God foresaw, they would commit: & so contrariwise, the godly preventing the grace of God by their merits, Are predestinated,
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and chosen through faith, and good workes, which God fore-sawe, they should doe: Making Gods eternall election to depend vpon our faith, and vpon our workes;
and chosen through faith, and good works, which God foresaw, they should do: Making God's Eternal election to depend upon our faith, and upon our works;
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whereas (cleane contrarie) our faith, our good workes: and all the good, that is in vs, doth wholy depend vpon Gods free election. Saint Paule saith directly.
whereas (clean contrary) our faith, our good works: and all the good, that is in us, does wholly depend upon God's free election. Saint Paul Says directly.
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God hath chosen vs in his sonne Christ, before the foundation of the world was.
God hath chosen us in his son christ, before the Foundation of the world was.
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If in Christ? Assuredly it appeares, we were vnworthie in our selues, and so Gods election is the cause of our good workes.If in christ? Assuredly it appears, we were unworthy in our selves, and so God's election is the cause of our good works.
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Et causa non est posterior suo effectu: the cause, it doth neuer follow the effect. The learned Schoole-man, makes it plaine: Et causa non est posterior Sue effectu: the cause, it does never follow the Effect. The learned Schoolman, makes it plain:
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Non ideò electus est quis, quià talis futurus erat, sed ex tali electione talis est factus: Non ideò Electus est quis, quià Talis Future erat, sed ex tali election Talis est factus:
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No man was euer chosen through faith and good workes, which God fore-saw that hee should do:
No man was ever chosen through faith and good works, which God foresaw that he should do:
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but the faith and good workes, which wee now do, proceede from the eternall election, which went before.
but the faith and good works, which we now do, proceed from the Eternal election, which went before.
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This doth the Apostle verie plainely set downe. This does the Apostle very plainly Set down.
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God hath saued vs, and called vs, not according to our workes, but according to his owne purpose and grace, which was giuen to vs; God hath saved us, and called us, not according to our works, but according to his own purpose and grace, which was given to us;
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through Jesus Christ, before the World was: through jesus christ, before the World was:
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Calling. Moreouer whom he Predestinated, them also he Called. AS from the maine Sea, wee do strike into some chanell or riuer:
Calling. Moreover whom he Predestinated, them also he Called. AS from the main Sea, we do strike into Some channel or river:
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So, from Predestination (the great depth of Gods Counsell) the Apostle commeth vnto Calling. For,
So, from Predestination (the great depth of God's Counsel) the Apostle comes unto Calling. For,
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whereas it hath beene shewed, in opening the first point, that God of his free mercie did choose some to life:
whereas it hath been showed, in opening the First point, that God of his free mercy did choose Some to life:
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and others hath left vnto Perdition. In this case, if God should neuer Call men; if he should neuer offer them grace:
and Others hath left unto Perdition. In this case, if God should never Call men; if he should never offer them grace:
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it might seeme preiudiciall to his mercy:
it might seem prejudicial to his mercy:
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and though we did sinne, yet it might be thoght, our selues could not redresse it.
and though we did sin, yet it might be Thought, our selves could not redress it.
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For this cause, the Apostle commeth from Predestination to Calling; that is, from Gods determinate counsaile, to the meanes, which hee hath appointed for our saluation.
For this cause, the Apostle comes from Predestination to Calling; that is, from God's determinate counsel, to the means, which he hath appointed for our salvation.
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This Calling, is two-fould, either outward, or inward. The outward and generall Calling, is, by the workes of God, and by his word. First by his workes. This Calling, is twofold, either outward, or inward. The outward and general Calling, is, by the works of God, and by his word. First by his works.
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This world, it is an Vniuersitie, or a Colledge: wherein there are two Lectures, whereof euerie man liuing, must be a hearer, and a learner.
This world, it is an university, or a College: wherein there Are two Lectures, whereof every man living, must be a hearer, and a learner.
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The first, is the Philosophy lecture, concerning Gods workes, in the heauens, and all his creatures:
The First, is the Philosophy lecture, Concerning God's works, in the heavens, and all his creatures:
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by the which we are taught, and dayly Called to know God. This, is a plaine, and easie Lecture, written in great Capitall Letters, that euerie simple,
by the which we Are taught, and daily Called to know God. This, is a plain, and easy Lecture, written in great Capital Letters, that every simple,
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and ignorant man, may reade it running.
and ignorant man, may read it running.
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The other is the Diuinity Lecture, whē we are exēpted frō the first, and led on further to know God in his word.
The other is the Divinity Lecture, when we Are exempted from the First, and led on further to know God in his word.
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Both these Lectures; they are expressed together in the 19. Ps. Frō the 1. ve. to the 7. is contained the Philosophy Lecture.
Both these Lectures; they Are expressed together in the 19. Ps. From the 1. ve. to the 7. is contained the Philosophy Lecture.
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The Heauēs declare the glory of god: & the firmamēt sheweth his handie worke. Day vnto day vttereth the same, and Night vnto night teacheth knowledge: The Heavens declare the glory of god: & the firmament shows his handy work. Day unto day uttereth the same, and Night unto night Teaches knowledge:
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there is no speech nor language, where their voice is not hard.
there is no speech nor language, where their voice is not hard.
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There sound is gone forth through al the earth, and their words vnto the endes of the world.
There found is gone forth through all the earth, and their words unto the ends of the world.
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In them, hath he set a Tabernacle for the sunne, which cōmeth forth as a bridegrome, out of his Chamber;
In them, hath he Set a Tabernacle for the sun, which comes forth as a bridegroom, out of his Chamber;
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& reioyceth like a mightie man, to run his race. His going out, is from the ende of the heauen:
& rejoices like a mighty man, to run his raze. His going out, is from the end of the heaven:
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and his compasse is vnto the ends of the same, and none is hid from the heate thereof. and his compass is unto the ends of the same, and none is hid from the heat thereof.
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The Diuinitie lecture begins at the seuenth verse, and continues to the 11. vers. The Law of the Lord, is an vnderfiled Law, conuerting the soule;
The Divinity lecture begins At the Seventh verse, and continues to the 11. vers. The Law of the Lord, is an underfiled Law, converting the soul;
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the testimonie of the Lord is suer: and giueth wisedome vnto the simple. The statutes of the Lord are right: and reioyce the heart.
the testimony of the Lord is sure: and gives Wisdom unto the simple. The statutes of the Lord Are right: and rejoice the heart.
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The commandement of the Lord is pure: and giueth light vnto the eyes. The feare of the Lord is cleane: and endureth for euer.
The Commandment of the Lord is pure: and gives Light unto the eyes. The Fear of the Lord is clean: and Endureth for ever.
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The iudgements of the Lord are truth, and righteous altogether. More to be desired then gould; yea, then much fine gould:
The Judgments of the Lord Are truth, and righteous altogether. More to be desired then gold; yea, then much fine gold:
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sweeter also then hony, and the hony combe:
Sweeten also then honey, and the honey comb:
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Moreouer by thē, is thy seruant taught, and in keeping of them, there is great reward. Touching the Philosophie lecture:Moreover by them, is thy servant taught, and in keeping of them, there is great reward. Touching the Philosophy lecture:
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that we are all first Called, to know God by his workes; it is most apparant.
that we Are all First Called, to know God by his works; it is most apparent.
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For NONLATINALPHABET est Diuinitatis symbolum: the world is the glasse of Gods Diuinitie. The heathen philosopher saith:
For est Diuinitatis Symbol: the world is the glass of God's Divinity. The heathen philosopher Says:
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Deus tangitur in operibus. God is euen touched in his workes. He iumpeth with S Paule, Act. 17.27, The heathē by groping, might haue found him: Deus tangitur in operibus. God is even touched in his works. He jumpeth with S Paul, Act. 17.27, The heathen by groping, might have found him:
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for doubtlesse, hee is not farre from euerie one of vs. In the 143. Psalme, and the 5. verse, the holy Prophet saith thus. for doubtless, he is not Far from every one of us In the 143. Psalm, and the 5. verse, the holy Prophet Says thus.
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I will muse vpon all thy workes, and exercise my selfe in the workes of thy hands. I will muse upon all thy works, and exercise my self in the works of thy hands.
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Jf a man will profit by this philosophie lecture, he must vse meditation.
If a man will profit by this philosophy lecture, he must use meditation.
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For indeede, if a man doe rightly consider of the Ebbing, and Flowing of the Sea, whereof no reason can be rendred:
For indeed, if a man do rightly Consider of the Ebbing, and Flowing of the Sea, whereof no reason can be rendered:
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of the certaine course, and chang of the Moone, with the secret influence of the same:
of the certain course, and change of the Moon, with the secret influence of the same:
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the nature of the winde, no man knowing, whence it commeth, nor whether it goeth:the nature of the wind, no man knowing, whence it comes, nor whither it Goes:
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the hugenesse of the swelling Sea, girt in by Gods commandement, that it doth not ouerflow the banckes:
the hugeness of the swelling Sea, girded in by God's Commandment, that it does not overflow the banks:
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the raging Thunder, which makes all the Beasts of the feilde to tremble:
the raging Thunder, which makes all the Beasts of the field to tremble:
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the fearefull Lightning, which in the twinckling of an eye, passeth from East to West; howe all things keepe their appointed course, wherein they were created.
the fearful Lightning, which in the twinkling of an eye, passes from East to West; how all things keep their appointed course, wherein they were created.
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As we walke abroad in the feilds, if we do behould, and view the glorie of the Sunne, and Moone: the beautie of the Starres: the sweete Dew: distilling Showers: greene Pastures; pleasant Meddowes; cleare Springs; thicke Woodes: gushing Fountaines: the wonderfull increase of Corne, Cattle, and such like.
As we walk abroad in the fields, if we do behold, and view the glory of the Sun, and Moon: the beauty of the Stars: the sweet Due: distilling Showers: green Pastures; pleasant Meadows; clear Springs; thick Woods: gushing Fountains: the wonderful increase of Corn, Cattle, and such like.
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Who is he (behoulding these things, and seriously meditating vpō this Philosophie lecture) but, he must needes confesse, that God doth Call him, being so manifestly taught to know him in his workes?
Who is he (beholding these things, and seriously meditating upon this Philosophy lecture) but, he must needs confess, that God does Call him, being so manifestly taught to know him in his works?
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And, as God is thus seene, and taught vnto all the heathen people by his workes, in NONLATINALPHABET in the frame and composition of this great World: so likewise God doth Call vs, by his workes in NONLATINALPHABET in the little World of man.
And, as God is thus seen, and taught unto all the heathen people by his works, in in the frame and composition of this great World: so likewise God does Call us, by his works in in the little World of man.
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Homo est caelisimulachrum, & interpres naturae. Man, he is the picture of the Heauens, and the interpreter of Nature.Homo est caelisimulachrum, & Interpret naturae. Man, he is the picture of the Heavens, and the interpreter of Nature.
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Concerning God, we acknowledge him to be a spirit; concerning the World, we haue found it to be a bodie:
Concerning God, we acknowledge him to be a Spirit; Concerning the World, we have found it to be a body:
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in Man, we haue an abridgmēt of both; namely, of God, in regard of his spirit;
in Man, we have an abridgment of both; namely, of God, in regard of his Spirit;
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of the World, in the composition of the body;
of the World, in the composition of the body;
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as though the Creator (vpon purpose, to set forth a mirror of his workes) intended to bring into this one little compasse of Man, both the infinitenesse of his owne Nature,
as though the Creator (upon purpose, to Set forth a mirror of his works) intended to bring into this one little compass of Man, both the infiniteness of his own Nature,
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and the hugenesse of the whole World together.
and the hugeness of the Whole World together.
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As in the World, so in the bodie of Man, there is a wonderfull mixture of the foure Elementes. The Heart, placed in the midest, as the Earth our centre:
As in the World, so in the body of Man, there is a wonderful mixture of the foure Elements. The Heart, placed in the midst, as the Earth our centre:
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the Liuer, like the Sea, frō whence the liuely springs of bloud do flow: the Vaines (like riuers) spredding themselues abroad vnto the vttermost members:
the Liver, like the Sea, from whence the lively springs of blood do flow: the veins (like Rivers) spreading themselves abroad unto the uttermost members:
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the Braine, which giueth light and vnderstanding, placed a loft like the Sunne: the Senses set round about, like starres for ornament:
the Brain, which gives Light and understanding, placed a loft like the Sun: the Senses Set round about, like Stars for ornament:
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the Countenance of man, full of grace, and Maiestie, striking a terror into all Creatures.
the Countenance of man, full of grace, and Majesty, striking a terror into all Creatures.
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Such and so wonderfull is God in his power, that he is seene in the workemanship of the bodie.
Such and so wonderful is God in his power, that he is seen in the workmanship of the body.
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But if man (as it were out of himselfe) could behold this bodie, receiuing life,
But if man (as it were out of himself) could behold this body, receiving life,
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and entring into the vse of all his motions: Ioints, mouing so actiuely: Sinewes, stirring so nimbly:
and entering into the use of all his motions: Joints, moving so actively: Sinews, stirring so nimbly:
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Senses, vttering their force so sharpely: The inward Powers, so excellent: the Spirit, supernaturall. Reason, so Diuine:Senses, uttering their force so sharply: The inward Powers, so excellent: the Spirit, supernatural. Reason, so Divine:
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the Mind & Cogitation, so quicke and infinite: the Vnderstāding, so Angelike: & the Soule (aboue all) Dei NONLATINALPHABET.
the Mind & Cogitation, so quick and infinite: the Understanding, so Angellike: & the Soul (above all) Dei.
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the engrauen Jmage of the immortall God.
the engraved Image of the immortal God.
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If man could enter into himselfe, and consider rightly of this, he must needes be driuen to confesse, that God hath Called him, by those workes, which are most apparant in himselfe.
If man could enter into himself, and Consider rightly of this, he must needs be driven to confess, that God hath Called him, by those works, which Are most apparent in himself.
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Therefore, as Saint Paule soundly reasoneth, in the 1. to the Romanes, and the 20. verse. No man can excuse himselfe. Neither the Turkes, who acknowledge. Mahomet their great Prophet:
Therefore, as Saint Paul soundly reasoneth, in the 1. to the Romans, and the 20. verse. No man can excuse himself. Neither the Turkes, who acknowledge. Mahomet their great Prophet:
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nor the Indians, that worship the Sun: Nor the Egiptians, who offer sacrifice to all manner of beasts:
nor the Indians, that worship the Sun: Nor the egyptians, who offer sacrifice to all manner of beasts:
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Neither they, nor any other remote, and barberous people, that do worship strange Idols of their owne inuention:
Neither they, nor any other remote, and barbarous people, that do worship strange Idols of their own invention:
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none of these can excuse himselfe, and say, he is not Called: because the inuisible things of God (his eternall power and Godhead) are seene by the creation of the World, being considered in his works:
none of these can excuse himself, and say, he is not Called: Because the invisible things of God (his Eternal power and Godhead) Are seen by the creation of the World, being considered in his works:
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to the intent, all men might be without excuse. to the intent, all men might be without excuse.
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Thus we see, by this Philosophie lecture, all people (whatsoeuer) are instructed to know God.
Thus we see, by this Philosophy lecture, all people (whatsoever) Are instructed to know God.
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But to his owne people, God reads Diuinity lecture: he Calleth, and teacheth them by his word. Jn the 146. Psalme. and the two last verses.
But to his own people, God reads Divinity lecture: he Calls, and Teaches them by his word. John the 146. Psalm. and the two last Verses.
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God hath giuen his word vnto Jacob, his statutes, and his ordinances vnto Israell. God hath given his word unto Jacob, his statutes, and his ordinances unto Israel.
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He hath not dealt so with euerie Nation, neither haue the Heathen knowledge of his Lawes. He hath not dealt so with every nation, neither have the Heathen knowledge of his Laws.
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So then, as in the 1. of King. 6.28. verse.
So then, as in the 1. of King. 6.28. verse.
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there is mention made of three Courts of the Temple, at Ierusalem; wherin God was worshipped: so here are three Courts,.
there is mention made of three Courts of the Temple, At Ierusalem; wherein God was worshipped: so Here Are three Courts,.
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First, we behould God in the frame, and composition of the Heauen, and the Earth, as the great and outtermost Court: then we see God in our selues, in the workemanship of the bodie, in the powers of the mind,
First, we behold God in the frame, and composition of the Heaven, and the Earth, as the great and outermost Court: then we see God in our selves, in the workmanship of the body, in the Powers of the mind,
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and soule, there is the inner Court. Lastly, with the high prest, we enter into Sanctum Sanctorum: that is, we behould God,
and soul, there is the inner Court. Lastly, with the high pressed, we enter into Sanctum Sanctorum: that is, we behold God,
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and learne to know him, in his sacred and Heauenly Word.
and Learn to know him, in his sacred and Heavenly Word.
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All the Prophets, and Apostles, all the Ministers of God, they are Diuinitie Lecturers, and all Nations, people,
All the prophets, and Apostles, all the Ministers of God, they Are Divinity Lecturers, and all nations, people,
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& kindred, to whom they haue, and doe preach the Gospell of Christ Iesus;
& kindred, to whom they have, and do preach the Gospel of christ Iesus;
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all these haue their outward Calling: and vnto all these, grace mercie, and saluation in Christ Iesus, hath beene offered.
all these have their outward Calling: and unto all these, grace mercy, and salvation in christ Iesus, hath been offered.
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And hereof is that place vnderstood in the 20. of Math. 16. verse.
And hereof is that place understood in the 20. of Math. 16. verse.
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Many are Called, but few are chosen (i) by the outward Calling, both of the workes of God,Many Are Called, but few Are chosen (i) by the outward Calling, both of the works of God,
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and of his word, many are Called (for this outward Calling is common both to good & bad) but by the inward Calling, effectually working in them a liuely faith, apprehending Christ:
and of his word, many Are Called (for this outward Calling is Common both to good & bad) but by the inward Calling, effectually working in them a lively faith, apprehending christ:
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so, verie few are Called. Here in this place of Saint Paule, is ment a more speciall, powerfull,
so, very few Are Called. Here in this place of Saint Paul, is meant a more special, powerful,
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& inward Calling, which is wrought by Gods spirit, and ioyned with faith:
& inward Calling, which is wrought by God's Spirit, and joined with faith:
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so doth Saint August. expound it, in his booke de Predestinatione sanctorum. Non quacunque, sed qua vocatione fit credens.
so does Saint August. expound it, in his book the Predestination sanctorum. Non quacunque, sed qua vocation fit credens.
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Whomsoeuer God hath chosen to life, him he hath also Called by that Calling, whereby he is made and becomes faithfull.
Whomsoever God hath chosen to life, him he hath also Called by that Calling, whereby he is made and becomes faithful.
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Acts the 16. and 14. A certaine woman named Lidia heard vs. There is the outward Calling: and the Lord opened her heart, shee attended to the thinges, which Paule spake, and she was baptized: Acts the 16. and 14. A certain woman nam Lidia herd us There is the outward Calling: and the Lord opened her heart, she attended to the things, which Paul spoke, and she was baptised:
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there is the inward Calling. This then is the sound, & plaine meaning of these words:
there is the inward Calling. This then is the found, & plain meaning of these words:
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Whom he hath Predestinated, those he hath Called; Whom he hath Predestinated, those he hath Called;
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that is, those, whome hee hath chosen to eternall life, hee hath also ordained to vse the meanes of saluation, which is an effectual Calling by his Word, and Spirit.
that is, those, whom he hath chosen to Eternal life, he hath also ordained to use the means of salvation, which is an effectual Calling by his Word, and Spirit.
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Hauing discussed this second point, wherby it appeareth, how all men liuing are Called, both by the workes of God, and by his word:
Having discussed this second point, whereby it appears, how all men living Are Called, both by the works of God, and by his word:
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we may here see, how the dissolute liuers, and prophane Atheistes of these our times deceiue themselues.
we may Here see, how the dissolute livers, and profane Atheists of these our times deceive themselves.
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It is a common conceite fostred in the bosome of many; yea, vile and sensuall men, they will not sticke to say:
It is a Common conceit fostered in the bosom of many; yea, vile and sensual men, they will not stick to say:
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If I be saued, I am saued: If I be chosen to life, I am sure of saluation: If other wise, I cānot auoyd it. Assuredly, such men, they do speake as peruersly,If I be saved, I am saved: If I be chosen to life, I am sure of salvation: If other wise, I cannot avoid it. Assuredly, such men, they do speak as perversely,
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and as senslesly, as if a man should say, that hee would gladly be at Yorke; and yet will vse,
and as senslesly, as if a man should say, that he would gladly be At York; and yet will use,
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neither horse, foote, nor Wagon, but will flie thether.
neither horse, foot, nor Wagon, but will fly thither.
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For the determinate counsell of God, it doth not take away the nature and property of secondarie causes, it doth not take away the meanes of Saluation:
For the determinate counsel of God, it does not take away the nature and property of secondary Causes, it does not take away the means of Salvation:
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but rather, Gods secret counsell, it doth set those causes in order, and doth dispose of those meanes to their appointed ende.
but rather, God's secret counsel, it does Set those Causes in order, and does dispose of those means to their appointed end.
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Gods purpose, his eternall decree is not to be sought out in his bottomlesse counsell. For then we must all cry out with Sa. Paule. NONLATINALPHABET.
God's purpose, his Eternal Decree is not to be sought out in his bottomless counsel. For then we must all cry out with Sa. Paul..
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O the deepenesse of the riches, both of the wisedome and knowledge of God: how vnsearchable are his iudgements, & his waies past finding out. Oh the deepness of the riches, both of the Wisdom and knowledge of God: how unsearchable Are his Judgments, & his ways passed finding out.
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But, Gods purpose, his eternall decree is to be sought out in the meanes, and in the manifestation, appointed for the same.
But, God's purpose, his Eternal Decree is to be sought out in the means, and in the manifestation, appointed for the same.
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The course and order of mans Saluation, is like a Golden Cheine; And this ver.
The course and order of men Salvation, is like a Golden Cheine; And this for.
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may fitly be called Iacobs Ladder, whereupon the Angels and Saints of the Church, do descend, and ascend vnto God.
may fitly be called Iacobs Ladder, whereupon the Angels and Saints of the Church, do descend, and ascend unto God.
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Iacob wrestled with the Angell, at the foote of the Ladder: we must not be so hardie,Iacob wrestled with the Angel, At the foot of the Ladder: we must not be so hardy,
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as to wrestle with God at the top of the Ladder. Wee see here, God hath set downe, not onely Predestination, as though we should stay there:
as to wrestle with God At the top of the Ladder. we see Here, God hath Set down, not only Predestination, as though we should stay there:
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but Iustification and Calling, as middle-steps and degrees, whereby we must ascend vnto God. Wee must not pull downe the Ladder, and thinke to iumpe into Heauen.
but Justification and Calling, as middle-steps and Degrees, whereby we must ascend unto God. we must not pull down the Ladder, and think to jump into Heaven.
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To say, If I be saued, I am saued: it is the Diuels Diuinitie.
To say, If I be saved, I am saved: it is the Devils Divinity.
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When our Sauiour was vpon the Pinnacle, hee bad him cast himselfe downe headlonge, for (saith he) God hath giuen his Angels charge ouer thee,
When our Saviour was upon the Pinnacle, he bade him cast himself down headlong, for (Says he) God hath given his Angels charge over thee,
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least at any time, thou dash thy foote against a stone. lest At any time, thou dash thy foot against a stone.
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He left out the cheife point (in all his waies) it was not the right way from the pinnacle, to cast himselfe downe headlong.
He left out the chief point (in all his ways) it was not the right Way from the pinnacle, to cast himself down headlong.
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No more is it here the way, to stand vpon this high point and dangerous pinnacle of Predestination, to cast a mans selfe down headlong, desperately, saying:
No more is it Here the Way, to stand upon this high point and dangerous pinnacle of Predestination, to cast a men self down headlong, desperately, saying:
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If I be saued, I am saued. Jn the 2. of Oze. 11. ve.If I be saved, I am saved. John the 2. of Oze. 11. ve.
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The Lord there promising temporall blessings, setteth downe an order and a course, how they hang together.
The Lord there promising temporal blessings, sets down an order and a course, how they hang together.
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I (saith the Lord) will heare the Heauens, and the Heauens shal heare the earth, I (Says the Lord) will hear the Heavens, and the Heavens shall hear the earth,
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& the carth shall heare the Corne, and Wine and oyle, and the Corne and Wine and oyle shall heare Israell.& the Carth shall hear the Corn, and Wine and oil, and the Corn and Wine and oil shall hear Israel.
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So likewise, in the spirituall blessings of the Soule, there are meanes, and an order, how we come vnto the same. God by his sonne Christ: Christ by his Word:
So likewise, in the spiritual blessings of the Soul, there Are means, and an order, how we come unto the same. God by his son christ: christ by his Word:
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his Word worketh by his Spirite: his Spirit doth certifie our hearts: our hearts stand fast by faith: Faith catcheth hould vpon Christ:
his Word works by his Spirit: his Spirit does certify our hearts: our hearts stand fast by faith: Faith Catches hold upon christ:
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and so backe againe, Christ presenteth vs vnto God. Here likewise in this Scripture: God hath chosen vs from euerlasting;
and so back again, christ presents us unto God. Here likewise in this Scripture: God hath chosen us from everlasting;
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there is Predestination: he doth not there leaue vs, but then, hee doth teach vs by his word;
there is Predestination: he does not there leave us, but then, he does teach us by his word;
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there is Calling: this word (through his spirit) engendreth faith; there is Iustifying: this iustifying faith lifts vs vp vnto God; there is Glorifying.
there is Calling: this word (through his Spirit) engendereth faith; there is Justifying: this justifying faith lifts us up unto God; there is Glorifying.
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Common sence and reason doth teach vs. NONLATINALPHABET. In euerie action, the ende, and the meanes of the ende must goe together. Common sense and reason does teach us. In every actium, the end, and the means of the end must go together.
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The ende which euery one of vs doth desire, and aime at, it is eternall glorie:
The end which every one of us does desire, and aim At, it is Eternal glory:
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wee must be sure then to lay hould vpon Calling and Iustifying, as the meanes ordained to come vnto this ende.
we must be sure then to lay hold upon Calling and Justifying, as the means ordained to come unto this end.
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For this is a certaine, and sure ground in Diuinitie, and Religion:
For this is a certain, and sure ground in Divinity, and Religion:
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Whom-soeuer God hath appointed to eternall life, he hath also appointed that mā, to vse the meanes whereby he may come vnto the same.
Whomsoever God hath appointed to Eternal life, he hath also appointed that man, to use the means whereby he may come unto the same.
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To make this more plaine, let it please you, to vouchsafe the hearing of an accident, which fell out, verie fitly to this purpose.
To make this more plain, let it please you, to vouchsafe the hearing of an accident, which fell out, very fitly to this purpose.
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One Ludouicus, a learned man of Italy, yet wanting the direction of Gods good spirit, and so neuer considering aduisedly, of the meanes of our Saluation;
One Ludovicus, a learned man of Italy, yet wanting the direction of God's good Spirit, and so never considering advisedly, of the means of our Salvation;
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he grew at last to this resolution. Si saluabor, saluabor. Jt bootes not what J doe, nor how J liue:
he grew At last to this resolution. Si saluabor, saluabor. It boots not what J do, nor how J live:
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For if I be saued, I am saued. Thus Ludouicus, bewitched with this desperate opinion, continued a long time;For if I be saved, I am saved. Thus Ludovicus, bewitched with this desperate opinion, continued a long time;
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till at length, hee grew verie dangerously sicke, whereupon he sent for a cunning and learned Phisition, and earnestly requested his hespe:
till At length, he grew very dangerously sick, whereupon he sent for a cunning and learned physician, and earnestly requested his hespe:
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The Phisition before-hand, made acquainted with his former lewd assertion, how in his health he would vsually say:
The physician beforehand, made acquainted with his former lewd assertion, how in his health he would usually say:
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Jf I be saued, I am saued; he likewise directed his speach to the same purpose, & sayd:
If I be saved, I am saved; he likewise directed his speech to the same purpose, & said:
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Surely, it shall be needlesse to vse any meanes for your recouerie, neither do J purpose to minister vnto you:
Surely, it shall be needless to use any means for your recovery, neither do J purpose to minister unto you:
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for if the time of your death be not come, you haue no cause to feare, you shall liue,
for if the time of your death be not come, you have no cause to Fear, you shall live,
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and do well inough without Physicke:
and do well enough without Physic:
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and if the time of your death bee now come, it is vnpossible to auoide it.
and if the time of your death be now come, it is unpossible to avoid it.
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Ludouicus, musing in his bed of the matter, and considering aduisedly of the Phisitions speach:Ludovicus, musing in his Bed of the matter, and considering advisedly of the Physicians speech:
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finding by reason, that as meanes were to be vsed, for the health of the bodie:
finding by reason, that as means were to be used, for the health of the body:
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so God also had ordained meanes for the Saluation of the Soule:
so God also had ordained means for the Salvation of the Soul:
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vpon further conference (with shame and greife) he recanted his former opinion, tooke Phisicke,
upon further conference (with shame and grief) he recanted his former opinion, took Physic,
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& so was happily cured, both of Soule and bodie at one time. By this Doctrine of Gods loue so manifestly Calling vs:
& so was happily cured, both of Soul and body At one time. By this Doctrine of God's love so manifestly Calling us:
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we directly learne, that if a man doe thirst after his Saluation:
we directly Learn, that if a man do thirst After his Salvation:
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if a man would be throughly assured in his heart and conscience, that God hath chosen him to eternall life, he must not rush presently into Predestination, into Gods secret Counsell:
if a man would be thoroughly assured in his heart and conscience, that God hath chosen him to Eternal life, he must not rush presently into Predestination, into God's secret Counsel:
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but he must enter into himselfe, to trie, and examine, whether he be rightly Called: For as the surest way to come vnto the Sea, is first to find out a riuer:
but he must enter into himself, to try, and examine, whither he be rightly Called: For as the Surest Way to come unto the Sea, is First to find out a river:
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so concerning our Saluation, the plainest and surest way, to find out the depth of Gods counsell, is first to come vnto Calling, vnto Iustifying, which are as sweete and liuely springs flowing from the same.
so Concerning our Salvation, the Plainest and Surest Way, to find out the depth of God's counsel, is First to come unto Calling, unto Justifying, which Are as sweet and lively springs flowing from the same.
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We know, and see daily by experience, we are not able to discerne, wee cannot pearce with the eye, to see what matter the sunne is of:
We know, and see daily by experience, we Are not able to discern, we cannot pierce with the eye, to see what matter the sun is of:
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but we can plainely see, and manifestly perceiue, both beames, and heate, & light proceeding from the same.
but we can plainly see, and manifestly perceive, both beams, and heat, & Light proceeding from the same.
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So here (concerning this first point of Predestination alone) wee cannot conceiue it, we are not able to peirce it,
So Here (Concerning this First point of Predestination alone) we cannot conceive it, we Are not able to pierce it,
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for it is the way, which the Eagles eye hath not seene: but Calling and Iustifying, which are as heate & light proceeding from the same:
for it is the Way, which the Eagles eye hath not seen: but Calling and Justifying, which Are as heat & Light proceeding from the same:
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those we may as comsortably perceiue, as we do sensibly feele the heate and operation of the Sunne.
those we may as comsortably perceive, as we do sensibly feel the heat and operation of the Sun.
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Here then, is the duty of a true Christian, here is the part of a religious and good man indeede, not to venter his Saluatiō vpon a bare speech,
Here then, is the duty of a true Christian, Here is the part of a religious and good man indeed, not to venture his Salvation upon a bore speech,
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& presumption of Predestination: but to vse all means possible, which God hath ordained.
& presumption of Predestination: but to use all means possible, which God hath ordained.
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That he may truely be Called, to heare the word of God, & to ioy in hearing of it, with loue,
That he may truly be Called, to hear the word of God, & to joy in hearing of it, with love,
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and with a desire to profit:
and with a desire to profit:
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that he may be Iustified (when he hath heard) to be feruent in prayer, zealous of well doing,
that he may be Justified (when he hath herd) to be fervent in prayer, zealous of well doing,
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and abundant in all good workes of charitie:
and abundant in all good works of charity:
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that he may be Glorified in the life to come, to consecrate both soule and bodie,
that he may be Glorified in the life to come, to consecrate both soul and body,
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and all the whole course of his life vnto God, that so growing vp from faith to faith, from vertue to vertue, from hearing to belecuing, frō Calling to Iustifying; at length, Gods spirit may certifie our spirits, that we are his, our bodies his, our soules his,
and all the Whole course of his life unto God, that so growing up from faith to faith, from virtue to virtue, from hearing to belecuing, from Calling to Justifying; At length, God's Spirit may certify our spirits, that we Are his, our bodies his, our Souls his,
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and wee setled, and sealed vp in a Christian ioy for euer.
and we settled, and sealed up in a Christian joy for ever.
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Wherefore, J beseech you all, by the mercies of God, and J entreate you, as you hope to stande with comfort,
Wherefore, J beseech you all, by the Mercies of God, and J entreat you, as you hope to stand with Comfort,
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before God and his Angels at the last day: euerie man lay hould vpon his soule betimes:
before God and his Angels At the last day: every man lay hold upon his soul betimes:
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do not esteeme the loue of any thing in this World, more then the loue of God, purchased in his Sonne Christ Iesus.
do not esteem the love of any thing in this World, more then the love of God, purchased in his Son christ Iesus.
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Take heede, and beware of this prophane speech:
Take heed, and beware of this profane speech:
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If I be saued, I am saued; vtter it not in word, thinke it not in heart, away with it:
If I be saved, I am saved; utter it not in word, think it not in heart, away with it:
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For GOD is not the cause of our condemnation, it is our selues (Wo vnto vs wretches) wee our selues are the workers of our own destruction.
For GOD is not the cause of our condemnation, it is our selves (Woe unto us wretches) we our selves Are the workers of our own destruction.
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Wisdom. 1.13. O seeke not death in the error of the soule, and destroy not your selues, with the workes of your own hands. Wisdom. 1.13. O seek not death in the error of the soul, and destroy not your selves, with the works of your own hands.
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Bis interimitur, qui suis armis interimiter.
Bis interimitur, qui suis armis interimiter.
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Euerie man catch hould vpon this Chaine, worke and make sure his Saluation, and striue to walke before the Lord in truth, and with a perfect heart.
Every man catch hold upon this Chain, work and make sure his Salvation, and strive to walk before the Lord in truth, and with a perfect heart.
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On the one side, let no man passe on, in a secure and carelesse course of life:
On the one side, let no man pass on, in a secure and careless course of life:
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nor on the other side, curiously prie into the hidden Counsell of the Lord;
nor on the other side, curiously pry into the hidden Counsel of the Lord;
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but euerie good Christian, with an humble spirit, with an honest minde, with a cheere-full and good heart, seeke to apprehend those meanes, which God hath appointed for his Saluation.
but every good Christian, with an humble Spirit, with an honest mind, with a cheerful and good heart, seek to apprehend those means, which God hath appointed for his Salvation.
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Iustification. The third Lincke of this Cheine is Iustification. Whom he hath Called, those he hath Justified.
Justification. The third Link of this Cheine is Justification. Whom he hath Called, those he hath Justified.
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IT is a principle in reason. Actio perfecta non recipitur, nisi imperfectè primò:
IT is a principle in reason. Actio perfecta non recipitur, nisi imperfectè primò:
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An habit is not gotten at the verie first, the worke of our regeneration is not wrought on a sodaine. But as the Psalmist saith:
an habit is not got At the very First, the work of our regeneration is not wrought on a sudden. But as the Psalmist Says:
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The godly growe from strength to strength: and the wiseman sheweth how: The light of the righteous shineth more and more, to the perfect day: The godly grow from strength to strength: and the Wiseman shows how: The Light of the righteous shines more and more, to the perfect day:
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So here, the Apostle (foote by foote) leadeth vs from one degree vnto another, till at length, we may come to make our election sure.
So Here, the Apostle (foot by foot) leads us from one degree unto Another, till At length, we may come to make our election sure.
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This Iustification, it goeth a step farther thē Calling. For Calling, is an enlightning the mind with spirituall knowledge:
This Justification, it Goes a step farther them Calling. For Calling, is an enlightening the mind with spiritual knowledge:
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Iustifying, an establishing the heart with a grounded perswasion: Calling, is the beginning of conuersion, but Iustifying is a full clearing of the heart:Justifying, an establishing the heart with a grounded persuasion: Calling, is the beginning of conversion, but Justifying is a full clearing of the heart:
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Calling, is the first change of one that is regenerate, but Iustifying, is the full perswasion of the Soule,Calling, is the First change of one that is regenerate, but Justifying, is the full persuasion of the Soul,
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whē the spirit of grace refleth in vs, and we setled and truely sanctifyed in an holy and Christian course of life.
when the Spirit of grace refleth in us, and we settled and truly sanctified in an holy and Christian course of life.
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So then, when we haue not only sorrowed for sinnes past, which is the first step of our Calling: but further,
So then, when we have not only sorrowed for Sins past, which is the First step of our Calling: but further,
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when we are renewed in spirite, and so changed in our life, that for the most part, our thoughts, words, & works, are guided by the good spirit of God,
when we Are renewed in Spirit, and so changed in our life, that for the most part, our thoughts, words, & works, Are guided by the good Spirit of God,
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for (as many as are led by the spirit of God, those are the sonnes of God) then we may assure our selues, that we are Iustified. Howsoeuer we be chosen from the beginning by Gods loue,
for (as many as Are led by the Spirit of God, those Are the Sons of God) then we may assure our selves, that we Are Justified. Howsoever we be chosen from the beginning by God's love,
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and after Called by his word, yet there is neuer assurance vnto vs, vntill the Holy Ghost hath sealed it vp in our harts, which sealing is our Iustification.
and After Called by his word, yet there is never assurance unto us, until the Holy Ghost hath sealed it up in our hearts, which sealing is our Justification.
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Thus to assure vs of our Iustification, it is not enough to be Called to the knowledge of Saluation in Christ by his word;
Thus to assure us of our Justification, it is not enough to be Called to the knowledge of Salvation in christ by his word;
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but after this knowledge, to lay hould vpon Christ by a working faith, and so to hould on,
but After this knowledge, to lay hold upon christ by a working faith, and so to hold on,
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and continue still, an holy, Christian, and sincere course of life, that at length, as Solomon saith: In water, face aunswereth face:
and continue still, an holy, Christian, and sincere course of life, that At length, as Solomon Says: In water, face Answers face:
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so in this worke of Iustification, our spirit may answere vnto Gods spirit, that we are his.
so in this work of Justification, our Spirit may answer unto God's Spirit, that we Are his.
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Euen as the pure and Christall Glasse, doth liuely represent the image, which is set before it:
Eve as the pure and Crystal Glass, does lively represent the image, which is Set before it:
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so the heart once Iustified by a liuely faith in Christ, in some good measure doth expresse the image of God,
so the heart once Justified by a lively faith in christ, in Some good measure does express the image of God,
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and striueth to come vnto this marke, which is here propounded, namely our Glorification.
and strives to come unto this mark, which is Here propounded, namely our Glorification.
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Glorifying.
Glorifying.
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THe fourth Lincke of this Cheine is Glorifying. Which Glorifying, is the highest steppe of Solomons Throne:
THe fourth Link of this Cheine is Glorifying. Which Glorifying, is the highest step of Solomons Throne:
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it is that exceeding great reward, which God promised vnto Abraham: it is that eternall weight of Glorie, whererof, J neither know,
it is that exceeding great reward, which God promised unto Abraham: it is that Eternal weight of Glory, whererof, J neither know,
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how to begin, nor how to make an ende of speaking. In vita aeterna, faciliùs possumus dicere quid ibi nō sit, quàm quid ibi sit.
how to begin, nor how to make an end of speaking. In vita aeterna, faciliùs possumus dicere quid There nō sit, quàm quid There sit.
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In describing the glorie of the world to come, it is easier to expresse what is not there, then what is there.
In describing the glory of the world to come, it is Easier to express what is not there, then what is there.
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For there is no discontentment, nor greife, no faintnes, nor infirmitie, no mourning, nor miserie, no corruption, nor death;
For there is no discontentment, nor grief, no faintness, nor infirmity, no mourning, nor misery, no corruption, nor death;
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but ioy, and fulnes of ioy for euer:
but joy, and fullness of joy for ever:
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such ioy, as if we had once tasted, we wold dispise the pleasures of a thousād worlds in hope of assurance to enioy it.
such joy, as if we had once tasted, we would despise the pleasures of a thousād world's in hope of assurance to enjoy it.
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For, after we haue waded through the miseries of this life, at length (in the twinckling of an eye, in a moment, with the sound of a Trumpet) wee shall be carried into the heauenly Paradise, into Abrahams bosome: thousand thousands of Angels and Saints, shall receiue vs with ioy and singing:
For, After we have waded through the misery's of this life, At length (in the twinkling of an eye, in a moment, with the found of a Trumpet) we shall be carried into the heavenly Paradise, into Abrahams bosom: thousand thousands of Angels and Saints, shall receive us with joy and singing:
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Our meate shall be that breade of life, and that Heauenly Manna, which will tast like whatsoeuer thing we desire:
Our meat shall be that bread of life, and that Heavenly Manna, which will taste like whatsoever thing we desire:
po12 n1 vmb vbi d n1 pp-f n1, cc cst j n1, r-crq vmb vvi av-j r-crq n1 pns12 vvb:
(4) doctrine (DIV1)
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our drinke shall be the water of life; which, if we haue once tasted, we shall neuer thirst againe;
our drink shall be the water of life; which, if we have once tasted, we shall never thirst again;
po12 n1 vmb vbi dt n1 pp-f n1; r-crq, cs pns12 vhb a-acp vvn, pns12 vmb av-x vvi av;
(4) doctrine (DIV1)
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our mirth and musicke, shall be the songe of the Saints: Alleluia, honor and praise,
our mirth and music, shall be the song of the Saints: Alleluia, honour and praise,
po12 n1 cc n1, vmb vbi dt n1 pp-f dt n2: np1, n1 cc n1,
(4) doctrine (DIV1)
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and glorie be vnto him, that sitteth vpon the throne, and vnto the Lambe for euer-more. and glory be unto him, that Sitteth upon the throne, and unto the Lamb for evermore.
cc n1 vbb p-acp pno31, cst vvz p-acp dt n1, cc p-acp dt n1 c-acp av.
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There shall we reioyce continually in the presēce of the holy ONE, We shall be his Saints,
There shall we rejoice continually in the presence of the holy ONE, We shall be his Saints,
pc-acp vmb pns12 vvi av-j p-acp dt n1 pp-f dt j crd, pns12 vmb vbi po31 n2,
(4) doctrine (DIV1)
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and he shall be our God:
and he shall be our God:
cc pns31 vmb vbi po12 n1:
(4) doctrine (DIV1)
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neither shall wee feare death any more, neither sorrowe, nor crying, nor feele any want againe.
neither shall we Fear death any more, neither sorrow, nor crying, nor feel any want again.
av-dx vmb pns12 vvi n1 d dc, dx n1, ccx vvg, ccx vvi d n1 av.
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The Lord of Hostes, who is the King of gloriè, he will take vs by the right hand,
The Lord of Hosts, who is the King of gloriè, he will take us by the right hand,
dt n1 pp-f n2, r-crq vbz dt n1 pp-f fw-fr, pns31 vmb vvi pno12 p-acp dt j-jn n1,
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& leade vs to the garden of comfort, to the fountaine of ioy, where all our garments shall be washed pure, in the bloud of the Lambe,
& lead us to the garden of Comfort, to the fountain of joy, where all our garments shall be washed pure, in the blood of the Lamb,
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and all teares shall be washed from our eyes.
and all tears shall be washed from our eyes.
cc d n2 vmb vbi vvn p-acp po12 n2.
(4) doctrine (DIV1)
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There, shall wee see the Courts of the Lord of Hostes, new Ierusalem, the Citie of the great King:
There, shall we see the Courts of the Lord of Hosts, new Ierusalem, the city of the great King:
a-acp, vmb pns12 vvi dt n2 pp-f dt n1 pp-f n2, j np1, dt n1 pp-f dt j n1:
(4) doctrine (DIV1)
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Where there is no night, nor any candle, nor yet the light of the Sunne:
Where there is no night, nor any candle, nor yet the Light of the Sun:
c-crq pc-acp vbz dx n1, ccx d n1, ccx av dt n1 pp-f dt n1:
(4) doctrine (DIV1)
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for, the Lord himselfe shall be our light, & with him, we shall shine as the starres in Heauen.
for, the Lord himself shall be our Light, & with him, we shall shine as the Stars in Heaven.
c-acp, dt n1 px31 vmb vbi po12 n1, cc p-acp pno31, pns12 vmb vvi p-acp dt n2 p-acp n1.
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Here shall we be clothed with white robes, the innocency of Saints; we shall haue Palms in our hands in token of victorie;
Here shall we be clothed with white robes, the innocency of Saints; we shall have Palms in our hands in token of victory;
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(4) doctrine (DIV1)
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We shall be crowned with a diadem of pure gould, which is immortalitie:
We shall be crowned with a diadem of pure gold, which is immortality:
pns12 vmb vbi vvn p-acp dt n1 pp-f j n1, r-crq vbz n1:
(4) doctrine (DIV1)
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and seruing God a while in this short life, there shall wee haue riches, without measure; life, without death; liberty, without thraldome; solace, without ceasing; and ioy, without ending.
and serving God a while in this short life, there shall we have riches, without measure; life, without death; liberty, without thraldom; solace, without ceasing; and joy, without ending.
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(4) doctrine (DIV1)
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O, blessed are they (Lord) that dwell in thy house, where the Sonne of God in glorie, is light vnto their eyes, musicke vnto their eares, sweetnes vnto their tast,
O, blessed Are they (Lord) that dwell in thy house, where the Son of God in glory, is Light unto their eyes, music unto their ears, sweetness unto their taste,
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(4) doctrine (DIV1)
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and full contentment vnto their hearts: where, in seeing, they shall know him; and in knowing, they shall possesse him;
and full contentment unto their hearts: where, in seeing, they shall know him; and in knowing, they shall possess him;
cc j n1 p-acp po32 n2: c-crq, p-acp vvg, pns32 vmb vvi pno31; cc p-acp vvg, pns32 vmb vvi pno31;
(4) doctrine (DIV1)
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and in possessing, shall loue him;
and in possessing, shall love him;
cc p-acp vvg, vmb vvi pno31;
(4) doctrine (DIV1)
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and in louing, shall receiue eternall blessednesse ▪ that blessed eternitie, the Garland we run for,
and in loving, shall receive Eternal blessedness ▪ that blessed eternity, the Garland we run for,
cc p-acp vvg, vmb vvi j n1 ▪ cst j-vvn n1, dt n1 pns12 vvb p-acp,
(4) doctrine (DIV1)
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and the Crowne we fight for. Jn a word.
and the Crown we fight for. John a word.
cc dt n1 pns12 vvb p-acp. p-acp dt n1.
(4) doctrine (DIV1)
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Here we shall come vnto the ende of all our desires, for what els is our ende,
Here we shall come unto the end of all our Desires, for what Else is our end,
av pns12 vmb vvi p-acp dt n1 pp-f d po12 n2, p-acp r-crq av vbz po12 n1,
(4) doctrine (DIV1)
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but to come to that ende-lesse glorie which hath no ende.
but to come to that endless glory which hath no end.
cc-acp pc-acp vvi p-acp d j n1 r-crq vhz dx n1.
(4) doctrine (DIV1)
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The Queene of Sheba, when she had seene the riches and royaltie of Solomons Court, she said vnto the King: The Queen of Sheba, when she had seen the riches and royalty of Solomons Court, she said unto the King:
dt n1 pp-f np1, c-crq pns31 vhd vvn dt n2 cc n1 pp-f np1 n1, pns31 vvd p-acp dt n1:
(4) doctrine (DIV1)
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It was a true word, which J heard in mine own Land, of thy prosperity and happinesse,
It was a true word, which J herd in mine own Land, of thy Prosperity and happiness,
pn31 vbds dt j n1, r-crq pns11 vvd p-acp po11 d n1, pp-f po21 n1 cc n1,
(4) doctrine (DIV1)
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but now I haue seene it with mine eyes, lo, the one halfe is not tould me:
but now I have seen it with mine eyes, lo, the one half is not told me:
cc-acp av pns11 vhb vvn pn31 p-acp po11 n2, uh, dt crd n-jn vbz xx vvn pno11:
(4) doctrine (DIV1)
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so concerning the glorious fruition of eternitie, in the life to come, whatsoeuer may possibly he deliuered by the tongues of men,
so Concerning the glorious fruition of eternity, in the life to come, whatsoever may possibly he Delivered by the tongues of men,
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(4) doctrine (DIV1)
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yet vndoubtedly the one halfe cannot bee tould vs.
yet undoubtedly the one half cannot be told us
av av-j dt crd j-jn vmbx vbi vvn pno12
(4) doctrine (DIV1)
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By this place of Scripture (thus rising by degrees) the Katharistes, the family of loue,
By this place of Scripture (thus rising by Degrees) the Katharistes, the family of love,
p-acp d n1 pp-f n1 (av vvg p-acp n2) dt np1, dt n1 pp-f n1,
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and the Puritanes of our times, would gather this conclusion.
and the Puritanes of our times, would gather this conclusion.
cc dt np2 pp-f po12 n2, vmd vvi d n1.
(4) doctrine (DIV1)
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For as-much, as here are certaine degrees set down, whervpon GODS Church is builded, and whereby, the members of the same doe growe vppe in Religion:
For as, as Here Are certain Degrees Set down, whereupon GOD'S Church is built, and whereby, the members of the same do grow up in Religion:
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therefore, now in this life by a godlye reformation, we may attaine vnto perfection.
Therefore, now in this life by a godly Reformation, we may attain unto perfection.
av, av p-acp d n1 p-acp dt j n1, pns12 vmb vvi p-acp n1.
(4) doctrine (DIV1)
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This selfe conceited and head-strong opinion of theirs, hath beene the first cause, & ground of all the trouble some cōtentions, which longe since haue beene raised,
This self conceited and headstrong opinion of theirs, hath been the First cause, & ground of all the trouble Some contentions, which long since have been raised,
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& now (at this day) are continued in our Church.
& now (At this day) Are continued in our Church.
cc av (p-acp d n1) vbr vvn p-acp po12 n1.
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For diuers men, while they take themselues (as Iob saith) the Onely-wise-men, and pure in their owne eyes, dreaming still of a certaine imagined perfection, they neuer cease to bee clamorous to the Christian Prince, troublesome to the the quiet state,
For diverse men, while they take themselves (as Job Says) the Onely-wise-men, and pure in their own eyes, dreaming still of a certain imagined perfection, they never cease to be clamorous to the Christian Prince, troublesome to the the quiet state,
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and diuers of them, verie dangerous people, to the whole Church of God.
and diverse of them, very dangerous people, to the Whole Church of God.
cc j pp-f pno32, av j n1, p-acp dt j-jn n1 pp-f np1.
(4) doctrine (DIV1)
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Jn this verse of our text, there is an ende propounded, there is a marke set vp, where-vnto, euery Christian must labour to attaine,
John this verse of our text, there is an end propounded, there is a mark Set up, whereunto, every Christian must labour to attain,
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and striue by all good indeuour to come. But (alas) who can say that his heart is cleane;
and strive by all good endeavour to come. But (alas) who can say that his heart is clean;
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and man that is borne in sinne, & conceiued in iniquitie, while hee is clothed with sinfull flesh,
and man that is born in sin, & conceived in iniquity, while he is clothed with sinful Flesh,
cc n1 cst vbz vvn p-acp n1, cc vvn p-acp n1, cs pns31 vbz vvn p-acp j n1,
(4) doctrine (DIV1)
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how can hee attaine perfection?
how can he attain perfection?
q-crq vmb pns31 vvi n1?
(4) doctrine (DIV1)
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That the Militant Church of Christ, hath had imperfectiōs in all ages, it is a plaine & an vndoubted truth.
That the Militant Church of christ, hath had imperfections in all ages, it is a plain & an undoubted truth.
cst dt j n1 pp-f np1, vhz vhn n2 p-acp d n2, pn31 vbz dt j cc dt j n1.
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For, if euerie member be imperfect, how can there be perfection in the whole? Perfectio nostra magis constat remissione peccatorum, quàm perfectione virtutum.
For, if every member be imperfect, how can there be perfection in the Whole? Perfection nostra magis constat remission peccatorum, quàm perfection Virtues.
p-acp, cs d n1 vbi j, q-crq vmb pc-acp vbi n1 p-acp dt j-jn? fw-la fw-la fw-la fw-la n1 fw-la, fw-la n1 fw-la.
(4) doctrine (DIV1)
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Our perfection consiseth (rather) in the forgiuenesse of our sinnes, then in the perfection of our vertues.
Our perfection consiseth (rather) in the forgiveness of our Sins, then in the perfection of our Virtues.
po12 n1 vvz (av) p-acp dt n1 pp-f po12 n2, av p-acp dt n1 pp-f po12 n2.
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In truth, thus stands the estate of a Christian mans life in this world.
In truth, thus Stands the estate of a Christian men life in this world.
p-acp n1, av vvz dt n1 pp-f dt njp vvz n1 p-acp d n1.
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As a man traueiling a long iournie to a farre cittie, he doth not continually go,
As a man traveling a long journey to a Far City, he does not continually go,
p-acp dt n1 vvg dt j n1 p-acp dt j n1, pns31 vdz xx av-j vvi,
(4) doctrine (DIV1)
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but he resteth here, and stayeth there, he baiteth in one place, & loggeth all night in an other, yet still he is going forward, & houldeth on his iournie:
but he rests Here, and stays there, he baiteth in one place, & loggeth all night in an other, yet still he is going forward, & holdeth on his journey:
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(4) doctrine (DIV1)
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so in this life we are pilgrims, we are traueilers, and howsoeuer we do seeke an other country,
so in this life we Are pilgrim's, we Are travellers, and howsoever we do seek an other country,
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and striue to come vnto the cittie of rest, yet in this iournie wee wander often out of the way, we take many fallés, we haue many impediments;
and strive to come unto the City of rest, yet in this journey we wander often out of the Way, we take many fallés, we have many impediments;
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neither is it possible, the light of our faith should still hold out, and neuer be darkened in this pilgrimage, till in the life to come, wee bee made Citizens of that heauenly Ierusalem, which is aboue.
neither is it possible, the Light of our faith should still hold out, and never be darkened in this pilgrimage, till in the life to come, we be made Citizens of that heavenly Ierusalem, which is above.
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We conclude then with the sweete and modest saying of good Saint Augustine. Haec est perfectio christianorum, vt agnoscant se nunquám esse perfectos.
We conclude then with the sweet and modest saying of good Saint Augustine. Haec est Perfection Christians, vt Agnoscant se nunquám esse perfectos.
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(4) doctrine (DIV1)
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Herein stands the perfection of a Christian, to acknowledge himselfe, neuer to bee perfect.
Herein Stands the perfection of a Christian, to acknowledge himself, never to be perfect.
av vvz dt n1 pp-f dt njp, pc-acp vvi px31, av-x pc-acp vbi j.
(4) doctrine (DIV1)
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The Conclusion.
The Conclusion.
dt n1.
(5) conclusion (DIV1)
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Now it remaineth (as was promised in the beginning) to show the mutuall coherence of these words,
Now it remains (as was promised in the beginning) to show the mutual coherence of these words,
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(5) conclusion (DIV1)
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and to knitte vp againe the Linckes of this Cheine together. HEre in foure words, are contained the foure causes of our Saluation.
and to knit up again the Links of this Cheine together. Here in foure words, Are contained the foure Causes of our Salvation.
cc pc-acp vvi a-acp av dt n2 pp-f d vvb av. av p-acp crd n2, vbr vvn dt crd n2 pp-f po12 n1.
(5) conclusion (DIV1)
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Jn Predestination, there is the efficient cause, which is Gods loue: Jn Calling, there is the materiall cause, which is Christs death, opened in his word:
John Predestination, there is the efficient cause, which is God's love: John Calling, there is the material cause, which is Christ death, opened in his word:
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(5) conclusion (DIV1)
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in Iustifying, there is the formall cause, a liuely faith: in Glorifying, there is the final cause, which is euerlasting life.
in Justifying, there is the formal cause, a lively faith: in Glorifying, there is the final cause, which is everlasting life.
p-acp vvg, a-acp vbz dt j n1, dt j n1: p-acp vvg, a-acp vbz dt j n1, r-crq vbz j n1.
(5) conclusion (DIV1)
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Thus, in Predestination, wee behould God the Father chosing of his loue: in Calling, we heare God the Sonne teaching by his word:
Thus, in Predestination, we behold God the Father choosing of his love: in Calling, we hear God the Son teaching by his word:
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(5) conclusion (DIV1)
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in Iustifying, wee feele the comfort of God the holy Ghost, sealing by his spirit. The fruite of all which: of Gods loue, chosing;
in Justifying, we feel the Comfort of God the holy Ghost, sealing by his Spirit. The fruit of all which: of God's love, choosing;
p-acp vvg, pns12 vvb dt n1 pp-f np1 dt j n1, vvg p-acp po31 n1. dt n1 pp-f d r-crq: pp-f ng1 n1, vvg;
(5) conclusion (DIV1)
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of Christs word, Calling; of God the Holy Ghost, comforting; the effect of all these is our Glorification.
of Christ word, Calling; of God the Holy Ghost, comforting; the Effect of all these is our Glorification.
a-acp npg1 n1, vvg; pp-f np1 dt j n1, vvg; dt n1 pp-f d d vbz po12 n1.
(5) conclusion (DIV1)
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So that, as we do see farre with our bodely eye, yet reach farther with reason, which is the eye of the mind;
So that, as we do see Far with our bodily eye, yet reach farther with reason, which is the eye of the mind;
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(5) conclusion (DIV1)
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but Faith (which is the eye of the soule) out strippeth both: So, Calling enlighteneth the minde with spirituall knowledge:
but Faith (which is the eye of the soul) out strippeth both: So, Calling Enlighteneth the mind with spiritual knowledge:
cc-acp n1 (r-crq vbz dt n1 pp-f dt n1) av vvz d: av, vvg vvz dt n1 p-acp j n1:
(5) conclusion (DIV1)
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Iustifying goeth further, and sealeth vp the heart with heauenly comfort: Glorifying out-strippeth all, and doth rauish the soule with immortalitie.Justifying Goes further, and Sealeth up the heart with heavenly Comfort: Glorifying outstrippeth all, and does ravish the soul with immortality.
vvg vvz av-jc, cc vvz a-acp dt n1 p-acp j n1: vvg j av-d, cc vdz vvi dt n1 p-acp n1.
(5) conclusion (DIV1)
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Euerie one of vs, after this life, wee desire, and hope to enioy eternall Glorie. Behould: Every one of us, After this life, we desire, and hope to enjoy Eternal Glory. Behold:
d crd pp-f pno12, c-acp d n1, pns12 vvb, cc vvb pc-acp vvi j n1. vvb:
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425
Conceditur in Predestinatione, promittitur in vocatione, ostenditur in Iustificatione, percipitur in Glorificatione. Jn Predestination, there is the first grant:Conceditur in Predestination, promittitur in vocation, Ostenditur in Justification, percipitur in Glorification. John Predestination, there is the First grant:
fw-la p-acp n1, fw-la p-acp n1, fw-la p-acp n1, fw-la p-acp n1. p-acp n1, a-acp vbz dt ord n1:
(5) conclusion (DIV1)
70
Image 25
426
in Calling, it is directly promised: in Iustifying, it is plainely shewed: in Glorifying, there is liuerie and season, the full possession of all.
in Calling, it is directly promised: in Justifying, it is plainly showed: in Glorifying, there is livery and season, the full possession of all.
p-acp vvg, pn31 vbz av-j vvn: p-acp vvg, pn31 vbz av-j vvn: p-acp vvg, a-acp vbz n1 cc n1, dt j n1 pp-f d.
(5) conclusion (DIV1)
70
Image 25
427
Jn Predestination, GOD bestoweth vpon vs his loue: in Calling, hee granteth the blessing of his word:
John Predestination, GOD bestoweth upon us his love: in Calling, he grants the blessing of his word:
p-acp n1, np1 vvz p-acp pno12 po31 n1: p-acp vvg, pns31 vvz dt n1 pp-f po31 n1:
(5) conclusion (DIV1)
71
Image 26
428
in Iustifying, he yeeldes the fruite of his spirit: in Glorifying, he doth wholy giue vnto vs, himselfe.
in Justifying, he yields the fruit of his Spirit: in Glorifying, he does wholly give unto us, himself.
p-acp vvg, pns31 vvz dt n1 pp-f po31 n1: p-acp vvg, pns31 vdz av-jn vvi p-acp pno12, px31.
(5) conclusion (DIV1)
71
Image 26
429
Here, are the sweete springes, issuing out of Nilus, the head whereof cannot bee founde:
Here, Are the sweet springs, issuing out of Nilus, the head whereof cannot be found:
av, vbr dt j n2, vvg av pp-f np1, dt n1 q-crq vmbx vbi vvn:
(5) conclusion (DIV1)
72
Image 26
430
here, are the foure pleasant riuers, which water Paradise, which runne through the Soule, with a Diuine vertue,
Here, Are the foure pleasant Rivers, which water Paradise, which run through the Soul, with a Divine virtue,
av, vbr dt crd j n2, r-crq n1 n1, r-crq vvb p-acp dt n1, p-acp dt j-jn n1,
(5) conclusion (DIV1)
72
Image 26
431
and comfortably coole all our spirituall heat. Here, is the holy and pretious oyle;
and comfortably cool all our spiritual heat. Here, is the holy and precious oil;
cc av-j vvi d po12 j n1. av, vbz dt j cc j n1;
(5) conclusion (DIV1)
72
Image 26
432
powred vpon the heade of Aron, the exceeding loue, and fulnesse of grace, powred vpon our head Christ Jesus,
poured upon the head of Aron, the exceeding love, and fullness of grace, poured upon our head christ jesus,
vvn p-acp dt n1 pp-f np1, dt j-vvg n1, cc n1 pp-f n1, vvn p-acp po12 n1 np1 np1,
(5) conclusion (DIV1)
72
Image 26
433
and running downe to the skirtes of his clothing, to euery particuler, and penitent member of his Church:
and running down to the skirts of his clothing, to every particular, and penitent member of his Church:
cc vvg a-acp p-acp dt n2 pp-f po31 n1, p-acp d j, cc j-jn n1 pp-f po31 n1:
(5) conclusion (DIV1)
72
Image 26
434
Here, we may see the spirituall regeneration of the Soule, shadowed out in the first creation of the World. Here, we may see the spiritual regeneration of the Soul, shadowed out in the First creation of the World.
av, pns12 vmb vvi dt j n1 pp-f dt n1, vvn av p-acp dt ord n1 pp-f dt n1.
(5) conclusion (DIV1)
73
Image 26
435
In Predestination, there is the huge and vast deepe; the darke forme whereof could not bee discerned:
In Predestination, there is the huge and vast deep; the dark Form whereof could not be discerned:
p-acp n1, a-acp vbz dt j cc j j-jn; dt j n1 c-crq vmd xx vbi vvn:
(5) conclusion (DIV1)
73
Image 26
436
in Calling, the separating of light, from darkenesse; of knowledge, from ignorance in the Soule:
in Calling, the separating of Light, from darkness; of knowledge, from ignorance in the Soul:
p-acp vvg, dt n-vvg pp-f n1, p-acp n1; pp-f n1, p-acp n1 p-acp dt n1:
(5) conclusion (DIV1)
73
Image 26
437
in Iustifying, the Sunne is created, the bright beames of his grace shine in our hearts:
in Justifying, the Sun is created, the bright beams of his grace shine in our hearts:
p-acp vvg, dt n1 vbz vvn, dt j n2 pp-f po31 n1 vvi p-acp po12 n2:
(5) conclusion (DIV1)
73
Image 26
438
in Glorifying, we may behould the new Adam, framed after the Jmage of God, and placed in the paradise of immortall ioy.
in Glorifying, we may behold the new Adam, framed After the Image of God, and placed in the paradise of immortal joy.
p-acp vvg, pns12 vmb vvi dt j np1, vvn p-acp dt n1 pp-f np1, cc vvn p-acp dt n1 pp-f j n1.
(5) conclusion (DIV1)
73
Image 26
439
Obserue heere (if you please) the kindnes of a louing Father, who hauing many sonnes, beareth secret affection to some one, there is Predestination: this affection in his good time hee declareth, by making his will knowen,
Observe Here (if you please) the kindness of a loving Father, who having many Sons, bears secret affection to Some one, there is Predestination: this affection in his good time he Declareth, by making his will known,
vvb av (cs pn22 vvb) dt n1 pp-f dt j-vvg n1, r-crq vhg d n2, vvz j-jn n1 p-acp d crd, pc-acp vbz n1: d n1 p-acp po31 j n1 pns31 vvz, p-acp vvg po31 n1 vvn,
(5) conclusion (DIV1)
74
Image 26
440
and his loue manifest, there is Calling: after this Calling, he causeth him to take vp his inheritāce in Court,
and his love manifest, there is Calling: After this Calling, he Causes him to take up his inheritance in Court,
cc po31 n1 j, pc-acp vbz vvg: p-acp d vvg, pns31 vvz pno31 pc-acp vvi a-acp po31 n1 p-acp n1,
(5) conclusion (DIV1)
74
Image 26
441
& giueth him earnest, in token of assurance, there is Iustifying: lastly, hee enters into his Fathers ioy,
& gives him earnest, in token of assurance, there is Justifying: lastly, he enters into his Father's joy,
cc vvz pno31 j, p-acp n1 pp-f n1, pc-acp vbz vvg: ord, pns31 vvz p-acp po31 ng1 n1,
(5) conclusion (DIV1)
74
Image 26
442
and is made heire of all, there is Glorifying.
and is made heir of all, there is Glorifying.
cc vbz vvn n1 pp-f d, pc-acp vbz vvg.
(5) conclusion (DIV1)
74
Image 26
443
Againe, in Predestination, the Heauenly husband-man choseth out a plotte of ground at his owne pleasure:
Again, in Predestination, the Heavenly husbandman chooses out a plot of ground At his own pleasure:
av, p-acp n1, dt j n1 vvz av dt n1 pp-f n1 p-acp po31 d n1:
(5) conclusion (DIV1)
75
Image 26
444
in Calling, hee soweth it with the seede of his word: in Iustifying, hee waters, and cherisheth it with his spirite:
in Calling, he Soweth it with the seed of his word: in Justifying, he waters, and Cherishes it with his Spirit:
p-acp vvg, pns31 vvz pn31 p-acp dt n1 pp-f po31 n1: p-acp vvg, pns31 n2, cc vvz pn31 p-acp po31 n1:
(5) conclusion (DIV1)
75
Image 26
445
in Glorifiinge, hee reapes and carrieth into the barne.
in Glorifiinge, he reaps and Carrieth into the bairn.
p-acp vvg, pns31 vvz cc vvz p-acp dt n1.
(5) conclusion (DIV1)
75
Image 27
446
Lastly, behould apparantly in Predestination, howe Ioseph longe before was sould into Egipt, by the determinate Counsell of GOD: Lastly, behold apparently in Predestination, how Ioseph long before was should into Egypt, by the determinate Counsel of GOD:
ord, vvi av-j p-acp n1, c-crq np1 av-j a-acp vbds vvn p-acp np1, p-acp dt j n1 pp-f np1:
(5) conclusion (DIV1)
76
Image 27
447
by Calling, howe hee was loosed out of prison, and deliuered from the bondage of sinne: by Calling, how he was loosed out of prison, and Delivered from the bondage of sin:
p-acp vvg, c-crq pns31 vbds vvn av pp-f n1, cc vvd p-acp dt n1 pp-f n1:
(5) conclusion (DIV1)
76
Image 27
448
by Iustifyinge, howe his cause was made knowne, and so acquitted innocent: by Justifying, how his cause was made known, and so acquitted innocent:
p-acp vvg, c-crq po31 n1 vbds vvn vvn, cc av vvn j-jn:
(5) conclusion (DIV1)
76
Image 27
449
in Glorifyinge, howe hee was clothed in Purple, placed in the Kings Chariote, and made the cheife of his Kingdome. in Glorifying, how he was clothed in Purple, placed in the Kings Chariot, and made the chief of his Kingdom.
p-acp vvg, c-crq pns31 vbds vvn p-acp j-jn, vvn p-acp dt ng1 n1, cc vvd dt n-jn pp-f po31 n1.
(5) conclusion (DIV1)
76
Image 27
450
Now then, as Saint Paule saith to the Romanes. What shall we say to these thinges? in like sort, what shall wee say to these,
Now then, as Saint Paul Says to the Romans. What shall we say to these things? in like sort, what shall we say to these,
av av, c-acp n1 np1 vvz p-acp dt njp2. q-crq vmb pns12 vvi p-acp d n2? p-acp j n1, q-crq vmb pns12 vvi p-acp d,
(5) conclusion (DIV1)
77
Image 27
451
so excellent, so sweete, so Diuine misteries? to these so comfortable testimonies of Gods loue? to this Ladder of Iacobs, whereupon none but Angels do ascende? to this inwarde working of the Spirite, which bloweth where it listeth? to this Diuine and hidden purpose, which cannot bee deceiued? to this in-effable glorie of the Sonnes of God, which they doe expect and looke for? what shall wee say more effectuall, and more comfortable?
so excellent, so sweet, so Divine Mysteres? to these so comfortable testimonies of God's love? to this Ladder of Iacobs, whereupon none but Angels do ascend? to this inward working of the Spirit, which blows where it lists? to this Divine and hidden purpose, which cannot be deceived? to this in-effable glory of the Sons of God, which they do expect and look for? what shall we say more effectual, and more comfortable?
av j, av j, av j-jn n2? p-acp d av j n2 pp-f npg1 n1? p-acp d n1 pp-f npg1, c-crq pi cc-acp n2 vdb vvi? p-acp d j n-vvg pp-f dt n1, r-crq vvz c-crq pn31 vvz? p-acp d j-jn cc j-vvn n1, r-crq vmbx vbi vvn? p-acp d j n1 pp-f dt n2 pp-f np1, r-crq pns32 vdb vvi cc vvi p-acp? q-crq vmb pns12 vvb av-dc j, cc av-dc j?
(5) conclusion (DIV1)
77
Image 27
452
Can any thing bee set downe, more plainely, or knitte vp more breifely? can any demonstration bee concluded more foundly? Whome the Lord hath Predestinated, before all time, those doth he Call in time:
Can any thing be Set down, more plainly, or knit up more briefly? can any demonstration be concluded more fondly? Whom the Lord hath Predestinated, before all time, those does he Call in time:
vmb d n1 vbi vvn a-acp, av-dc av-j, cc vvn a-acp av-dc av-j? vmb d n1 vbi vvn av-dc av-j? ro-crq dt n1 vhz vvn, p-acp d n1, d vdz pns31 vvb p-acp n1:
(5) conclusion (DIV1)
78
Image 27
453
whome hee Calleth, those hee doth Iustifie: and whome hee Iustifieth, those will hee Glorifie.
whom he Calls, those he does Justify: and whom he Justifieth, those will he glorify.
r-crq pns31 vvz, d pns31 vdz vvi: cc r-crq pns31 vvz, d vmb pns31 vvi.
(5) conclusion (DIV1)
78
Image 27
454
Thus then, may euerie true Christian conclude, for the comfort of his Soule, and the assurance of his Saluation for euer.
Thus then, may every true Christian conclude, for the Comfort of his Soul, and the assurance of his Salvation for ever.
av av, vmb d j np1 vvi, p-acp dt n1 pp-f po31 n1, cc dt n1 pp-f po31 n1 c-acp av.
(5) conclusion (DIV1)
79
Image 27
455
J am Iustified truely, by a liuely, and working Faith, therefore J am Called: J am Called effectually by his worde, therefore, J am Predestinate: J am Predestinate, and choosen of his free loue, from eternitie, and therefore J shall bee Glorified vnto all eternitie againe.
J am Justified truly, by a lively, and working Faith, Therefore J am Called: J am Called effectually by his word, Therefore, J am Predestinate: J am Predestinate, and choosen of his free love, from eternity, and Therefore J shall be Glorified unto all eternity again.
pns11 vbm vvn av-j, p-acp dt j, cc vvg n1, av pns11 vbm vvn: pns11 vbm vvn av-j p-acp po31 n1, av, pns11 vbm j: pns11 vbm j, cc n1 pp-f po31 j n1, p-acp n1, cc av pns11 vmb vbi vvn p-acp d n1 av.
(5) conclusion (DIV1)
80
Image 27
456
O setled comfort, O sweete conceiued hope of ioye: That ioy, which strength of Hels ten th•usand, can neuer take away.
Oh settled Comfort, Oh sweet conceived hope of joy: That joy, which strength of Hels ten th•usand, can never take away.
uh j-vvn n1, uh j j-vvn n1 pp-f n1: cst n1, r-crq n1 pp-f ng1 crd n1, vmb av-x vvi av.
(5) conclusion (DIV1)
81
Image 28
457
Wherefore should we feare? whereof shall wee bee afraide? No, no force so mightie,
Wherefore should we Fear? whereof shall we be afraid? No, no force so mighty,
q-crq vmd pns12 vvi? c-crq vmb pns12 vbi j? uh-dx, dx n1 av j,
(5) conclusion (DIV1)
81
Image 28
458
so puissant, able to ouerthrowe vs. No terror of sinne; no plagues of death, no rage of the World, no power of the Diuell himselfe.
so puissant, able to overthrown us No terror of sin; no plagues of death, no rage of the World, no power of the devil himself.
av j, j pc-acp vvi pno12 dx n1 pp-f n1; dx n2 pp-f n1, dx n1 pp-f dt n1, dx n1 pp-f dt n1 px31.
(5) conclusion (DIV1)
81
Image 28
459
Jn all these, wee are more then Conquerers.
John all these, we Are more then Conquerors.
p-acp d d, pns12 vbr av-dc cs n2.
(5) conclusion (DIV1)
81
Image 28
460
For, all thinges shall turne to the best, to to them, that are setled in GODS feare.
For, all things shall turn to the best, to to them, that Are settled in GOD'S Fear.
p-acp, d n2 vmb vvi p-acp dt js, p-acp p-acp pno32, cst vbr vvn p-acp npg1 n1.
(5) conclusion (DIV1)
81
Image 28
461
That wicked, and most dangerous conspiracie, plotted against the Lords annointed, when it came to the verie pinch,
That wicked, and most dangerous Conspiracy, plotted against the lords anointed, when it Come to the very pinch,
cst j, cc av-ds j n1, vvn p-acp dt n2 vvd, c-crq pn31 vvd p-acp dt j n1,
(5) conclusion (DIV1)
82
Image 28
462
when it was brought to the verie height, was not all turned topsie-turuie, and vtterly disappointed? This daye wee doe acknowledge it, with thankefull remembraunce;
when it was brought to the very height, was not all turned topsie-turuie, and utterly disappointed? This day we do acknowledge it, with thankful remembrance;
c-crq pn31 vbds vvn p-acp dt j n1, vbds xx d vvn j, cc av-j vvn? d n1 pns12 vdb vvi pn31, p-acp j n1;
(5) conclusion (DIV1)
82
Image 28
463
this daye, wherein, wee are all mette together, in a most happie, and blessed peace;
this day, wherein, we Are all met together, in a most happy, and blessed peace;
d n1, c-crq, pns12 vbr d vvn av, p-acp dt av-ds j, cc j-vvn n1;
(5) conclusion (DIV1)
82
Image 28
464
this day doth plainely witnesse, that hee had the deliuerance, wee feele the comfort, the Church hath an endelesse blessinge,
this day does plainly witness, that he had the deliverance, we feel the Comfort, the Church hath an endless blessing,
d n1 vdz av-j vvi, cst pns31 vhd dt n1, pns12 vvb dt n1, dt n1 vhz dt j n1,
(5) conclusion (DIV1)
82
Image 28
465
and GOD hath his euerlasting praises. O, behould what it is to bee knit vnto God.
and GOD hath his everlasting praises. Oh, behold what it is to be knit unto God.
cc np1 vhz po31 j n2. uh, vvi r-crq pn31 vbz pc-acp vbi vvn p-acp np1.
(5) conclusion (DIV1)
82
Image 28
466
For whome hee doth loue, who is able to wronge them? whome he hath chosen, howe can they be reiected? whom hee doth Call, howe shall they bee shutte out? Whome hee doth Iustifie, who dare accuse them? Whome God will Glorifie, howe can they bee forsaken?
For whom he does love, who is able to wrong them? whom he hath chosen, how can they be rejected? whom he does Call, how shall they be shut out? Whom he does Justify, who Dare accuse them? Whom God will glorify, how can they be forsaken?
p-acp ro-crq pns31 vdz vvi, r-crq vbz j pc-acp vvi pno32? r-crq pns31 vhz vvn, c-crq vmb pns32 vbi vvn? ro-crq pns31 vdz vvi, c-crq vmb pns32 vbi vvn av? ro-crq pns31 vdz vvi, r-crq vvb vvi pno32? ro-crq np1 vmb vvi, c-crq vmb pns32 vbi vvn?
(5) conclusion (DIV1)
83
Image 28
467
Seeing my Soule is lincked to that Cheine, which can neuer be vnloosed, my soule grounded vpon that foundation, which can neuer be shaken, what shall make vs to despaire? nay, what is it, shall make vs to wauer,
Seeing my Soul is linked to that Cheine, which can never be unloosed, my soul grounded upon that Foundation, which can never be shaken, what shall make us to despair? nay, what is it, shall make us to waver,
vvg po11 n1 vbz vvn p-acp d vvb, r-crq vmb av-x vbi j-vvn, po11 n1 vvn p-acp d n1, r-crq vmb av-x vbi vvn, q-crq vmb vvi pno12 pc-acp vvi? uh-x, q-crq vbz pn31, vmb vvi pno12 pc-acp vvi,
(5) conclusion (DIV1)
84
Image 28
468
or doubt, of the singular loue of God, which hee beareth towardes vs, in his sonne Christ Jesus? What shall separate vs, from the hope of immortalitie, in the life to come? shall the wearisomnesse of this trouble some life? shall the discontentmentes of this transitorie World? shal a little sickenesse, shaking this brittle house of clay? No, all the afflictions of this life, which are but for a moment, they are not to be accounted worthy that exceeding, surpassing, eternall weight of glorie.
or doubt, of the singular love of God, which he bears towards us, in his son christ jesus? What shall separate us, from the hope of immortality, in the life to come? shall the wearisomeness of this trouble Some life? shall the discontentments of this transitory World? shall a little sickness, shaking this brittle house of clay? No, all the afflictions of this life, which Are but for a moment, they Are not to be accounted worthy that exceeding, surpassing, Eternal weight of glory.
cc n1, pp-f dt j n1 pp-f np1, r-crq pns31 vvz p-acp pno12, p-acp po31 n1 np1 np1? q-crq vmb vvi pno12, p-acp dt n1 pp-f n1, p-acp dt n1 pc-acp vvi? vmb dt n1 pp-f d n1 d n1? vmb dt n2 pp-f d j n1? vmb dt j n1, vvg d j n1 pp-f n1? uh-dx, d dt n2 pp-f d n1, r-crq vbr cc-acp p-acp dt n1, pns32 vbr xx pc-acp vbi vvn j cst vvg, j-vvg, j n1 pp-f n1.
(5) conclusion (DIV1)
84
Image 29
469
For God hath chosen vs before the World: he hath Called vs out of the World:
For God hath chosen us before the World: he hath Called us out of the World:
p-acp np1 vhz vvn pno12 p-acp dt n1: pns31 vhz vvn pno12 av pp-f dt n1:
(5) conclusion (DIV1)
85
Image 29
470
he hath Iustified vs in the World, and he will Glorifie vs in the World to come.
he hath Justified us in the World, and he will glorify us in the World to come.
pns31 vhz vvn pno12 p-acp dt n1, cc pns31 vmb vvi pno12 p-acp dt n1 pc-acp vvi.
(5) conclusion (DIV1)
85
Image 29
471
God hath Chosen vs not being: hee hath Called vs, being enemies: he hath Iustified vs, being sinners:
God hath Chosen us not being: he hath Called us, being enemies: he hath Justified us, being Sinners:
np1 vhz vvn pno12 xx n1: pns31 vhz vvn pno12, vbg n2: pns31 vhz vvn pno12, vbg n2:
(5) conclusion (DIV1)
86
Image 29
472
& he will Glorifie vs, being mortall wretches. Therefore wee may cheerefully singe with Dauid. Miserecordia Domini, ab aeterno in aeternum.
& he will glorify us, being Mortal wretches. Therefore we may cheerfully sing with David. Miserecordia Domini, ab aeterno in aeternum.
cc pns31 vmb vvi pno12, vbg j-jn n2. av pns12 vmb av-j vvi p-acp np1. np1 fw-la, fw-la fw-it fw-la fw-la.
(5) conclusion (DIV1)
86
Image 29
473
The mercy of the Lord, is from euerlasting, to euerlasting:
The mercy of the Lord, is from everlasting, to everlasting:
dt n1 pp-f dt n1, vbz p-acp j, p-acp j:
(5) conclusion (DIV1)
86
Image 29
474
From euerlasting Predestination, to euerlacting Glorie, the one hauing no ending, the other hauing no beginning.
From everlasting Predestination, to euerlacting Glory, the one having no ending, the other having no beginning.
p-acp j n1, p-acp vvg n1, dt pi vhg dx j-vvg, dt n-jn vhg dx n1.
(5) conclusion (DIV1)
86
Image 29
475
This blessed fruition of glorie, and immortalitie, that wee may feele the comfort of it, in our harts and consciences,
This blessed fruition of glory, and immortality, that we may feel the Comfort of it, in our hearts and Consciences,
d j-vvn n1 pp-f n1, cc n1, cst pns12 vmb vvi dt n1 pp-f pn31, p-acp po12 n2 cc n2,
(5) conclusion (DIV1)
87
Image 29
476
now in this life, and hereafter enioy in the life to come, the Lord grant, euen for his blessed sonne Christ Jesus sake:
now in this life, and hereafter enjoy in the life to come, the Lord grant, even for his blessed son christ jesus sake:
av p-acp d n1, cc av vvi p-acp dt n1 pc-acp vvi, dt n1 vvb, av p-acp po31 j-vvn n1 np1 np1 n1:
(5) conclusion (DIV1)
87
Image 29
477
to whom with the Father, and the holy Ghost, three persons, and one euerliuing God, be ascribed all power, glorie, praise and thankes-giuing,
to whom with the Father, and the holy Ghost, three Persons, and one everliving God, be ascribed all power, glory, praise and thanksgiving,
p-acp ro-crq p-acp dt n1, cc dt j n1, crd n2, cc crd j np1, vbb vvn d n1, n1, n1 cc n1,
(5) conclusion (DIV1)
87
Image 29
478
for euer, and euer, Amen. FINIS.
for ever, and ever, Amen. FINIS.
c-acp av, cc av, uh-n. fw-la.
(5) conclusion (DIV1)
87
Image 29
