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The Foundation of the Faythfull. 2. Tim. 2.19. The foundation of the Lord remayneth sure, and hath this seale;
The Foundation of the Faithful. 2. Tim. 2.19. The Foundation of the Lord remaineth sure, and hath this seal;
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The Lord knoweth who are his: And let euery one that calleth vpon the Name of the Lord, depart from Iniquitie.
The Lord Knoweth who Are his: And let every one that calls upon the Name of the Lord, depart from Iniquity.
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THE estate of Mans life, chiefely of the Christians, holdeth comparison thorowout with the Seafaring condition:
THE estate of men life, chiefly of the Christians, holds comparison throughout with the Seafaring condition:
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So the writer to the Hebrewes insinuateth our Fayth, which is the hand that holdeth vp our head,
So the writer to the Hebrews insinuates our Faith, which is the hand that holds up our head,
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while we are floating ouer the Sea of this world, being sirnamed by him, The Ancre of the Soule.
while we Are floating over the Sea of this world, being surnamed by him, The Anchor of the Soul.
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The World is this ebbing and flowing Sea, in the successiue surges thereof very much vnquiet:
The World is this ebbing and flowing Sea, in the successive surges thereof very much unquiet:
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Mankind, while we heere liue, are the Saylers on this Sea, by sirtes, by sandes, by diuers dreadfull dangers.
Mankind, while we Here live, Are the Sailors on this Sea, by sirtes, by sands, by diverse dreadful dangers.
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The Key-side or Shore, from whence we launch into the Maine, is our Birth into this world.
The Key-side or Shore, from whence we launch into the Main, is our Birth into this world.
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The Port and Landing place to which we driue, is the Land of the liuing, the life that is to come.
The Port and Landing place to which we driven, is the Land of the living, the life that is to come.
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The whole Time spent from our Birth. to our Death, is our Seafaring season. Our Shipmaister, is our Sauiour;
The Whole Time spent from our Birth. to our Death, is our Seafaring season. Our Shipmaster, is our Saviour;
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who by his Word and Spirit, saueth the Church, which is his Shippe, from perill of drowning, leading it safely to the Hauen of happinesse.
who by his Word and Spirit, Saveth the Church, which is his Ship, from peril of drowning, leading it safely to the Haven of happiness.
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Now, heere the Apostle would haue vs edific our selues is this holy Fayth, and to build vpon this, as on a sure foundation;
Now, Here the Apostle would have us edific our selves is this holy Faith, and to built upon this, as on a sure Foundation;
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that howsoeuer wee finde our selues throwne (as it were) into the midst of this Sea,
that howsoever we find our selves thrown (as it were) into the midst of this Sea,
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and that all the contrary Waues and Windes bende and bande themselues against vs;
and that all the contrary Waves and Winds bend and band themselves against us;
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corporally by crosses, spiritually by our sinnes, by the feind, and the flesh, inflicted vpon vs, that we cannot miscarrie:
corporally by Crosses, spiritually by our Sins, by the fiend, and the Flesh, inflicted upon us, that we cannot miscarry:
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But that we shall arriue happily at the Hauen of Heauen, aswell in respect of the Decree of God eternall, inuariable:
But that we shall arrive happily At the Haven of Heaven, aswell in respect of the decree of God Eternal, invariable:
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as in regard of Christ, the Maister of the cordage and tackle; whom Windes and Waues are forced to obey, as the Seruant his Maister.
as in regard of christ, the Master of the cordage and tackle; whom Winds and Waves Are forced to obey, as the Servant his Master.
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The summe and issue of these words, is this:
The sum and issue of these words, is this:
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That the state of our saluation is sure, as seated vpon the decree of God, a foundation which is sure:
That the state of our salvation is sure, as seated upon the Decree of God, a Foundation which is sure:
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For our securitie, a double Seale is sette: 1. One in respect of God, with this Image & superscriptiō vpon it:
For our security, a double Seal is Set: 1. One in respect of God, with this Image & superscription upon it:
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The Lord knoweth who are his. The Lord Knoweth who Are his.
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2. The other touching our selues, with this writing in the Ring & Circle of it:
2. The other touching our selves, with this writing in the Ring & Circle of it:
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Leteuery one that calleth vpō the name of Christ, depart, &c. The Foundation of the Lord remaineth sure. Leteuery one that calls upon the name of christ, depart, etc. The Foundation of the Lord remains sure.
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This Metophor, set vpon the Forehead of the Text, is to haue application vnto the eternall counsaile of God touching our election, not by any opposite machination lyable to frustration.
This Metaphor, Set upon the Forehead of the Text, is to have application unto the Eternal counsel of God touching our election, not by any opposite machination liable to frustration.
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For it is of the nature of the foundation of an House, whose vppermost structure, and composition may be shaken; but the foundation standeth sure.
For it is of the nature of the Foundation of an House, whose uppermost structure, and composition may be shaken; but the Foundation Stands sure.
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Foundations of ordinary sort and condition layde by Mens hands, remaine sure a long season: Most sure therefore must that Foundation bee, whose builder and maker is God.
Foundations of ordinary sort and condition laid by Men's hands, remain sure a long season: Most sure Therefore must that Foundation be, whose builder and maker is God.
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Now such is the foundation of our Election, it is vpon the holy Hilles, vpon the Hill of Sion, (which is Gods hill,) which cannot be remooued, but standeth fast for euer.
Now such is the Foundation of our Election, it is upon the holy Hills, upon the Hill of Sion, (which is God's hill,) which cannot be removed, but Stands fast for ever.
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Wee are built vpon the Foundation of the Prophets & Apostles, Jesus Christ himselfe being the chiefe Corner-stone, Jn whom all the building coupled together, groweth vnto an holy Temple vnto the Lord. we Are built upon the Foundation of the prophets & Apostles, jesus christ himself being the chief Cornerstone, John whom all the building coupled together, grows unto an holy Temple unto the Lord.
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The Schoole of Rome would teach vs otherwise; Namely, That God his predestination is chaungeable; and that hee that is predestinated, is contingently, or casually predestinated;
The School of Room would teach us otherwise; Namely, That God his predestination is changeable; and that he that is predestinated, is contingently, or casually predestinated;
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that is, by hap-hazard, or chaunce-medly, as we may so say.
that is, by haphazard, or chance-medley, as we may so say.
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A Proposition naturally begetting very strange conclusions, as, That hee that is ordained vnto life, may be damned:
A Proposition naturally begetting very strange conclusions, as, That he that is ordained unto life, may be damned:
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And that hee that is determined to Damnation, may be saued.
And that he that is determined to Damnation, may be saved.
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Which is nothing else, but of a sure, to make an vnsure Foundation, & to turne it vpside downe.
Which is nothing Else, but of a sure, to make an unsure Foundation, & to turn it upside down.
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But wee haue not so learned Christ, but beleeue as hee hath taught vs by the mouth of his Prophets euer since the World beganne, that hee whose name is once noted in Gods Booke,
But we have not so learned christ, but believe as he hath taught us by the Mouth of his prophets ever since the World began, that he whose name is once noted in God's Book,
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and set downe in the writinges of the house of Jsrael, is written downe, neuer to be wiped out,
and Set down in the writings of the house of Israel, is written down, never to be wiped out,
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and is seated vpon an euer enduring Foundation. This is the reason of this illation of our Sauiour:
and is seated upon an ever enduring Foundation. This is the reason of this illation of our Saviour:
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If it were possible the very Elect should bee deceiued. If it were possible the very Elect should be deceived.
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This If, excluding all meanes of possibilitie of preiudicing the setled estate of the Elect. But the cause of this impossible matter of the seducement of the Elect, Totally and Finally layeth, in the course that God hath taken for them, of their continuance in the faith;
This If, excluding all means of possibility of prejudicing the settled estate of the Elect. But the cause of this impossible matter of the seducement of the Elect, Totally and Finally Layeth, in the course that God hath taken for them, of their Continuance in the faith;
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for which cause else where hee saieth, That a Kingdome is prepared for vs, from the beginning of the World:
for which cause Else where he Saith, That a Kingdom is prepared for us, from the beginning of the World:
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that wee might ascertaine our selues, that when the time commeth, wee shall be absolute owners and possessors of that Kingdome.
that we might ascertain our selves, that when the time comes, we shall be absolute owners and Possessors' of that Kingdom.
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Hence is it, that hee would haue vs shake off the feare, that misfashioned Fancie feedeth on:
Hence is it, that he would have us shake off the Fear, that misfashioned Fancy feeds on:
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Feare not little Flocke, for it is your Fathers pleasure to giue you the Kingdome. fear not little Flock, for it is your Father's pleasure to give you the Kingdom.
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Wherefore it is, that we heare of this ioy and gladnesse, that the boanes which our sinnes haue broken, may reioyce:
Wherefore it is, that we hear of this joy and gladness, that the bones which our Sins have broken, may rejoice:
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Reioyce, because your Names are written in heauen. Rejoice, Because your Names Are written in heaven.
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Wherefore doth he tell vs, that our Names are written downe by the Finger of Gods hand, in Magna Charta, in the great Doomesday booke of heauen? truely to make vs throughly perswaded, that wee shall one day come to Heauen.
Wherefore does he tell us, that our Names Are written down by the Finger of God's hand, in Magna Charta, in the great Doomsday book of heaven? truly to make us thoroughly persuaded, that we shall one day come to Heaven.
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But this, a luculent instance for the nonce, this solemne and serious asseueration of our Sauiour;
But this, a luculent instance for the nonce, this solemn and serious asseveration of our Saviour;
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All that the Father giueth mee, (that is, by decree of Predestination in his minde) shall come to mee; (that is, by the steppes and feete of Fayth,) and him that commeth to me, I cast not away. All that the Father gives me, (that is, by Decree of Predestination in his mind) shall come to me; (that is, by the steps and feet of Faith,) and him that comes to me, I cast not away.
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They come to Christ, who are giuen by Predestination by the Father vnto Christ; which is the cause they cannot become castawayes.
They come to christ, who Are given by Predestination by the Father unto christ; which is the cause they cannot become castaways.
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Also, of his Sheepe, (that is to meane of his Elect) our Lord Iesus speaketh thus.
Also, of his Sheep, (that is to mean of his Elect) our Lord Iesus speaks thus.
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I giue vnto them eternall life, & they shall neuer perish, neither shall any plucke them out of mine handes. The reason thereof followeth: I give unto them Eternal life, & they shall never perish, neither shall any pluck them out of mine hands. The reason thereof follows:
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My Father which gaue them mee, is greater then all: But he gaue them by predestinating them.My Father which gave them me, is greater then all: But he gave them by predestinating them.
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For then are all the Elect giuen vnto Christ to be gouerned and preserued, when God hath chosen vs in Christ as in the head, to whom it necessarily belongeth to saue the ioyntes of his body.
For then Are all the Elect given unto christ to be governed and preserved, when God hath chosen us in christ as in the head, to whom it necessarily belongeth to save the Joints of his body.
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Sutable hereto is this his other saying;
Suitable hereto is this his other saying;
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Those that thou gauest me, haue I kept, and none of them is lost, but the child of perdition. Those that thou Gavest me, have I kept, and none of them is lost, but the child of perdition.
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Where hee teacheth, that the Elect were truely giuen him of his Father;
Where he Teaches, that the Elect were truly given him of his Father;
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so that none of the Apostles, except Iudas, was lost, because he was so preordinated to be lost.
so that none of the Apostles, except Iudas, was lost, Because he was so preordinated to be lost.
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Whosoeuer therefore are truely giuen to Christ by the Father, they are in such safe protection vnder Christ, as they cannot perish; because they are Elected; that is, giuen to Christ.
Whosoever Therefore Are truly given to christ by the Father, they Are in such safe protection under christ, as they cannot perish; Because they Are Elected; that is, given to christ.
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Elsewhere foretelling vs, that one of the Colledge of Apostles, should betray him, he prefaceth to the poynt in hand, in this wise:
Elsewhere foretelling us, that one of the College of Apostles, should betray him, he prefaceth to the point in hand, in this wise:
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I speake not of you all: J know whom J haue chosen: but it is that the Scripture might be fulfilled; I speak not of you all: J know whom J have chosen: but it is that the Scripture might be fulfilled;
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Hee that eateth bread with me, hath lift vp his heele against mee: He that Eateth bred with me, hath lift up his heel against me:
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Hee giueth the cause to Gods eternall Election, that none of the Apostles was to admit such a prodigious sinne of prodition;
He gives the cause to God's Eternal Election, that none of the Apostles was to admit such a prodigious sin of prodition;
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but onely Iudas, as proposed to perdition.
but only Iudas, as proposed to perdition.
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Thus hauing heard Christ him selfe speaking for vs, what need wee more witnesses? Yet wee please to heare what Saint Paul can say for vs. In his golden Chaine twined with his foure indiuiduall linckes, the person Predestinated, is proclaymed at the Standard; therewithall, Called, Iustified, Glorified.
Thus having herd christ him self speaking for us, what need we more Witnesses? Yet we please to hear what Saint Paul can say for us In his golden Chain twined with his foure Individu links, the person Predestinated, is proclaimed At the Standard; therewithal, Called, Justified, Glorified.
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And hee is in his expostulatorie Scrutinie, & Inquirie, after him that dare stand out aduersarie to this his positiue Diuinitie;
And he is in his expostulatory Scrutiny, & Inquiry, After him that Dare stand out adversary to this his positive Divinity;
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Who shall lay any thing to the charge of Gods Elect: Who shall lay any thing to the charge of God's Elect:
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It is God that Iustifieth, who shall condemne? As if he should haue disputed it thus: They are Elected;It is God that Justifieth, who shall condemn? As if he should have disputed it thus: They Are Elected;
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therefore can they not be Condemned. Yea he prouoketh the proudest Enimie to the field for the triall of this trueth,
Therefore can they not be Condemned. Yea he provoketh the proudest Enemy to the field for the trial of this truth,
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as Affliction, Tribulation, and all the vnited forces of Temptations; telling vs, how these when they haue done their worst, can neuer be of power to raise our Foundation,
as Affliction, Tribulation, and all the united forces of Temptations; telling us, how these when they have done their worst, can never be of power to raise our Foundation,
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and to sunder vs from Christ.
and to sunder us from christ.
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Lastly, he would haue vs beleeue this, as a sure word of prophecie, that neither Angels, Dominations,
Lastly, he would have us believe this, as a sure word of prophecy, that neither Angels, Dominations,
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or Powers, future, nor present thinges;
or Powers, future, nor present things;
cc n2, j-jn, ccx j n2;
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altitudes or deapthes, nor any thing else, from the Center to the Circumference, can vndoe this Foundation of our eternall and infallible Election.
altitudes or deapthes, nor any thing Else, from the Centre to the Circumference, can undo this Foundation of our Eternal and infallible Election.
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Destroy this Foundation, and all these rowes of spirituall Stones layde herevpon, must needs come tumbling downe.
Destroy this Foundation, and all these rows of spiritual Stones laid hereupon, must needs come tumbling down.
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As this saying of Saint Paul, Being iustified by Fayth, wee haue Peace towards God:
As this saying of Saint Paul, Being justified by Faith, we have Peace towards God:
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Which peace of conscience towards God, we can not haue, so long as we hoouer (as the Rauen,) betweene Heauen and Earth,
Which peace of conscience towards God, we can not have, so long as we hoouer (as the Raven,) between Heaven and Earth,
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and are in perplexitie about our Election.
and Are in perplexity about our Election.
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As this other his ghostly Aphorisme, Fayth maketh not ashamed, because the loue of God is shed abroad in our heartes by the holy Ghost, which is giuen vs;
As this other his ghostly Aphorism, Faith makes not ashamed, Because the love of God is shed abroad in our hearts by the holy Ghost, which is given us;
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If fully, and finally, this loue may be lost of vs, whereby we are couered with shame and confusion as it were with a Cloake.
If Fully, and finally, this love may be lost of us, whereby we Are covered with shame and confusion as it were with a Cloak.
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As this his other peece of Lecture: The spirit of God witnesseth with our spirit, that we are the children of God:
As this his other piece of Lecture: The Spirit of God Witnesseth with our Spirit, that we Are the children of God:
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So be it that wee yeeld that the Spirit may be quite extinguished in vs. It is Saint Iohns assertion, and the marke indeed of those of reprobate condition:
So be it that we yield that the Spirit may be quite extinguished in us It is Saint Iohns assertion, and the mark indeed of those of Reprobate condition:
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They went from vs, but they were not of vs: for if they had been of vs, they should haue continued with vs: They went from us, but they were not of us: for if they had been of us, they should have continued with us:
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For it is flatte which Saint Paul sayth, The giftes and calling of God are without repentance;
For it is flat which Saint Paul say, The Gifts and calling of God Are without Repentance;
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and so by course of consequence, he cannot repent that he hath predestinated vs. Thus doe our Popelinges fall before the Scriptures, as Dagon before the Arke; and so by course of consequence, he cannot Repent that he hath predestinated us Thus do our Popelings fallen before the Scriptures, as Dagon before the Ark;
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and the foundation of our Election standeth sure. And now we will deale with them by dinte, and force of reason;
and the Foundation of our Election Stands sure. And now we will deal with them by dinte, and force of reason;
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and thus dispute for the soliditie of this our Foundation.
and thus dispute for the solidity of this our Foundation.
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1. First, a posteriorj, Gods purpose to saue the Elect in this world, is absolutly constant:
1. First, a posteriorj, God's purpose to save the Elect in this world, is absolutely constant:
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Therefore he so Calleth, Iustifieth, Regenerateth them, so qualifieth them with the Induments and Ornaments of his spirit,
Therefore he so Calls, Justifieth, Regenerateth them, so Qualifieth them with the Induments and Ornament of his Spirit,
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so gouerneth them, and giueth them the guift of perseuerance, as he neuer repenteth himselfe of these collated benefites, inasmuch as repentance cannot fall vpon him,
so Governs them, and gives them the gift of perseverance, as he never Repenteth himself of these collated benefits, inasmuch as Repentance cannot fallen upon him,
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as Scripture before taught vs. God followeth his chosen with an indiuiduall, vnwearisome, and eternall loue;
as Scripture before taught us God follows his chosen with an Individu, unwearisome, and Eternal love;
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So sayeth God in Jeremie: J haue loued thee with an euerlasting loue.
So Saith God in Jeremiah: J have loved thee with an everlasting love.
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So sayeth Christ in John: For as much as he loued his owne which were in the world,
So Saith christ in John: For as much as he loved his own which were in the world,
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vnto the end he loued them. unto the end he loved them.
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But he willeth and worketh nothing now, which was not willed and determined by him from all eternitie: But he wills and works nothing now, which was not willed and determined by him from all eternity:
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wherfore this foundation is of absolute stabilitie. 2. A priorj, we pleade thus;
Wherefore this Foundation is of absolute stability. 2. A priorj, we plead thus;
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Election is only in God, and not in man, in as much as Election was before the Creation, and so before man:
Election is only in God, and not in man, in as much as Election was before the Creation, and so before man:
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Wee were chosen (saieth the Apostle) before the worlds foundation. Againe, if Eection be a part of diuine Prouidence, and Prouidence is Gods: we were chosen (Saith the Apostle) before the world's Foundation. Again, if Eection be a part of divine Providence, and Providence is God's:
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the Sequence is naturall, that Election must be in God, and no part thereof may cleaue to mans thumbes.
the Sequence is natural, that Election must be in God, and no part thereof may cleave to men thumbs.
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And hence also the deduction is as needfull, that it is eternall and immutable, as consisting in God onely;
And hence also the deduction is as needful, that it is Eternal and immutable, as consisting in God only;
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in whom all thinges are according to his nature, without variablenesse or shaddow of change.
in whom all things Are according to his nature, without variableness or shadow of change.
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Stood the Foundation of our Election vpon no surer ground then Man, it would soone be turned vp:
Stood the Foundation of our Election upon no Surer ground then Man, it would soon be turned up:
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For Euripus changeth not oftner then Man. And what may Man doe simply by himselfe towards his owne saluation? He that is a reprobate, can lay to himselfe a sure Foundation wherevpon he may build his owne damnation;
For Euripus changes not oftener then Man. And what may Man do simply by himself towards his own salvation? He that is a Reprobate, can lay to himself a sure Foundation whereupon he may built his own damnation;
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in asmuch as not beeing sufficiently supported by the hand of God, (God not beeing bounde vnto him thereunto) he simply can bring foorth nothing but fruites vnto death, with willfullnesse enough; and so vndoe himselfe:
in as as not being sufficiently supported by the hand of God, (God not being bound unto him thereunto) he simply can bring forth nothing but fruits unto death, with willfullnesse enough; and so undo himself:
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But Election cannot so bee made sure of the part of the Elect, as by nature mutable,
But Election cannot so be made sure of the part of the Elect, as by nature mutable,
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and as so continually and grieuously sinfull:
and as so continually and grievously sinful:
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So, as so farre as it layeth in them, they quite strip themselues of the graces of God;
So, as so Far as it Layeth in them, they quite strip themselves of the graces of God;
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and if doome should be denounced according to their deedes, there were no foundation made for them in Heauen.
and if doom should be denounced according to their Deeds, there were no Foundation made for them in Heaven.
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The effects of Election are in the persons themselues that are elected, as their vocation passiue,
The effects of Election Are in the Persons themselves that Are elected, as their vocation passive,
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and so their Iustification and regeneration in this sense; also faith, and the workes of faith, and at last their glorification in like manner.
and so their Justification and regeneration in this sense; also faith, and the works of faith, and At last their glorification in like manner.
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Wherefore these effects in vs that are of the Elect, admitte an alteration in respect of our selues:
Wherefore these effects in us that Are of the Elect, admit an alteration in respect of our selves:
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Wherevpon by nature, faith, and regeneration, may be lost of vs; and of righteous, wee may become vnrighteous, and so fall from grace, and perish.
Whereupon by nature, faith, and regeneration, may be lost of us; and of righteous, we may become unrighteous, and so fallen from grace, and perish.
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But in regard of predestination, and diuine decree which is in God, & so immutable:
But in regard of predestination, and divine Decree which is in God, & so immutable:
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it can not be, that these guiftes of God, and these effectes of Predestination should be quite without effect;
it can not be, that these Gifts of God, and these effects of Predestination should be quite without Effect;
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and therefore hauing dependance on God, our saluation is most safe.
and Therefore having dependence on God, our salvation is most safe.
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Haue a view heereof in the course of the world, led by the hand of heauenly prouidence.
Have a view hereof in the course of the world, led by the hand of heavenly providence.
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For Saeculum Speculum; The World is a Looking-glasse in this case:
For Saeculum Speculum; The World is a Looking glass in this case:
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For how is it that it is so well ordered, so as the Heauens keepe their stations appointed thē, the Sunne knoweth his vprising,
For how is it that it is so well ordered, so as the Heavens keep their stations appointed them, the Sun Knoweth his uprising,
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and the Moone her going downe;
and the Moon her going down;
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the alternall entercourse of the day and the night is not to bee disturbed, and all thinges execute their offices in their natures, in their seuerall ranckes and classes, wherin they were first placed? It is because Pouidence that vsshereth the World, is not in the Creature, no not in the hand of Man or of Angell;
the alternall intercourse of the day and the night is not to be disturbed, and all things execute their Offices in their nature's, in their several ranks and classes, wherein they were First placed? It is Because Pouidence that vsshereth the World, is not in the Creature, no not in the hand of Man or of Angel;
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but in the sole power of the vnchaunging God that holdeth the ball of the World in his hand; and so is vnchangeable.
but in the sole power of the unchanging God that holds the ball of the World in his hand; and so is unchangeable.
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And hence is it that the execution of supreme prouidence in like sort, & all the effects thereof, hold on so set and setled a tenor, and haue so good successe.
And hence is it that the execution of supreme providence in like sort, & all the effects thereof, hold on so Set and settled a tenor, and have so good success.
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And heere followeth the assurance of predestination, as founded vpon the certaine foundation of Gods eternall counsaile:
And Here follows the assurance of predestination, as founded upon the certain Foundation of God's Eternal counsel:
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Wherefore well saieth Saint Augustine, Turiores erimus si totum Deo demus.
Wherefore well Saith Saint Augustine, Turiores Erimus si totum God Demos.
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It shall be safest for vs to hold all in Capite, and to giue all to God. 3. Our next reason is of this fashion.
It shall be Safest for us to hold all in Capite, and to give all to God. 3. Our next reason is of this fashion.
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The decree of Election, as of Reprobation, is eternall; The Scriptures make this good:
The Decree of Election, as of Reprobation, is Eternal; The Scriptures make this good:
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But whatsoeuer is eternall is inuariable, for wee call that Eternall, which is without either beginning or ending, and not subiect vnto changing.
But whatsoever is Eternal is invariable, for we call that Eternal, which is without either beginning or ending, and not Subject unto changing.
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4. Wee further vrge the present cause thus:
4. we further urge the present cause thus:
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Election is only in the will of God, and hath no copartner-ship with workes foreseene either good or euill, (as in some sort we will prooue towardes the end:) Now that which is independant of it selfe,
Election is only in the will of God, and hath no copartnership with works foreseen either good or evil, (as in Some sort we will prove towards the end:) Now that which is independent of it self,
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& hath no other proceeding then frō the will of God, can by no other bymeanes beside God, be dashed or made voyde.
& hath no other proceeding then from the will of God, can by no other bymeanes beside God, be dashed or made void.
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Now in God himselfe, there is nothing at oddes with his Will;
Now in God himself, there is nothing At odds with his Will;
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whereby it commeth to passe, that the Will which is in God, which we tearme the absolute and the secret Will, is euermore the same.
whereby it comes to pass, that the Will which is in God, which we term the absolute and the secret Will, is evermore the same.
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5. Moreouer, we tender this argument vnto them; Election is not without foreknowledge: For God hath foreknowne such as shalbe saued:
5. Moreover, we tender this argument unto them; Election is not without foreknowledge: For God hath foreknown such as shall saved:
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but Gods foreknowledge is vnerring, and so sure (as in the sequell of this text we shall shew) and so the state of our Election standeth sure.
but God's foreknowledge is unerring, and so sure (as in the sequel of this text we shall show) and so the state of our Election Stands sure.
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6. I say further, (let them checke what is said, if they can) that so many & so maine are the meanes that are prepared and set out by God,
6. I say further, (let them check what is said, if they can) that so many & so main Are the means that Are prepared and Set out by God,
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for the common saluation of the Church, as they can not possibly passe the handes of God,
for the Common salvation of the Church, as they can not possibly pass the hands of God,
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but needes they must be saued.
but needs they must be saved.
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7. Beside all this, Gods Will is a worke, as it is in Psalmodie, Our God is in heauen;
7. Beside all this, God's Will is a work, as it is in Psalmody, Our God is in heaven;
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he hath done whatsoeuer it pleased him. But it is his flatte Will, the Elect should be saued;he hath done whatsoever it pleased him. But it is his flat Will, the Elect should be saved;
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it must therefore needes be so.
it must Therefore needs be so.
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8. Adde hitherto, that he that transposeth his Will, is ledde therevnto, either out of the prospect to a better prouision, by a second wisedome;
8. Add hitherto, that he that transposeth his Will, is led thereunto, either out of the prospect to a better provision, by a second Wisdom;
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or out of the sense of his insufficiencie, for the execution of his primatiue intention:
or out of the sense of his insufficiency, for the execution of his primitive intention:
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Wherefore there is no other shift, but when we can not what we would, we will what we can.
Wherefore there is no other shift, but when we can not what we would, we will what we can.
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But neither of these may be spoken of God;
But neither of these may be spoken of God;
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for being only wise, a better counsaile cannot be conceiued, then was first from all eternitie considered of:
for being only wise, a better counsel cannot be conceived, then was First from all eternity considered of:
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And being omnipotent, his armes as Sampsons, are not to be manacled; but whatsoeuer he proiecteth hee perfourmeth.
And being omnipotent, his arms as Sampsons, Are not to be manacled; but whatsoever he proiecteth he Performeth.
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9. Finallie, all thinges worke to the wicked to the worst, through their owne wickednesse,
9. Finally, all things work to the wicked to the worst, through their own wickedness,
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yea the good things of God, as his grace, and the graces of his holy Spirit;
yea the good things of God, as his grace, and the graces of his holy Spirit;
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for Christ is to them A Rocke of offence, and a stone to stumble at, appointed for the ruine and fall of many. for christ is to them A Rock of offence, and a stone to Stumble At, appointed for the ruin and fallen of many.
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The Gospell, is a sauor of death, vnto death.
The Gospel, is a savour of death, unto death.
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The long sufferance of God, that citeth them to repentance, through the iniurie they offer it, serueth to the enlargement of the hardenesse of their heartes;
The long sufferance of God, that citeth them to Repentance, through the injury they offer it, serveth to the enlargement of the hardenesse of their hearts;
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Their Christian libertie, is to them an occasion to liue licentiously. The Supper of the Lord, their spirituall refection, becommeth their poyson.
Their Christian liberty, is to them an occasion to live licentiously. The Supper of the Lord, their spiritual refection, becomes their poison.
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Wherfore, contrariwise, all things sort out for the best to the elect, as Paul saith; yea, their very sinnes themselues, as rightly Augustine sayth.
Wherefore, contrariwise, all things sort out for the best to the elect, as Paul Says; yea, their very Sins themselves, as rightly Augustine say.
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To graunt a mutabilitie in God, is to bring in these absurdities with a strong hande, that Gods will may be chaunged: his foreknowledge deceiued: His illimited power restrained: His action hindred;
To grant a mUTABILITY in God, is to bring in these absurdities with a strong hand, that God's will may be changed: his foreknowledge deceived: His illimited power restrained: His actium hindered;
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which to graunt, is to denie him to be God;
which to grant, is to deny him to be God;
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for hee is a goodly God indeede, whose knowlede may be blemished with errour, his will, with variablenesse, his power, with weakenesse, his action, with frustration.
for he is a goodly God indeed, whose knowledge may be blemished with error, his will, with variableness, his power, with weakness, his actium, with frustration.
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But what say wee all this while to our sinnes? do not these driue at the very foundation,
But what say we all this while to our Sins? do not these driven At the very Foundation,
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and serue to vndermine it? truly, there is nothing that put so forcibly therevnto as they;
and serve to undermine it? truly, there is nothing that put so forcibly thereunto as they;
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So that name these, and name al, according to this denuntiation of iudgement, Who so euer haue sinned against mee, J will put him out of my Booke: But bee yee not dismaide:
So that name these, and name all, according to this denunciation of judgement, Who so ever have sinned against me, J will put him out of my Book: But be ye not dismayed:
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The hand of that Scripture, setteth the Axe only at the roote of presumptuous and malicious sinnes, continued to the death;
The hand of that Scripture, sets the Axe only At the root of presumptuous and malicious Sins, continued to the death;
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such as is our obdurate rebellion against Christ, wrought in a very wilfulnesse & accompanied with a final impenitence. such as is our obdurate rebellion against christ, wrought in a very wilfulness & accompanied with a final impenitence.
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Our daily falles, enforced through the infirmitie of the Fayth in vs, as beeing but in Herba, et non in Spica;
Our daily falls, Enforced through the infirmity of the Faith in us, as being but in Herba, et non in Spica;
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In the Grasse, and not in the Eare, in Inchoation & not in Perfection, will not doe the deede.
In the Grass, and not in the Ear, in Inchoation & not in Perfection, will not do the deed.
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I denie not that our sinnes deserue so much, and that they draw out the sword of Gods vengeaunce out of the scabberd of his patience, to strike vs both wayes, inwardly,
I deny not that our Sins deserve so much, and that they draw out the sword of God's vengeance out of the scabbard of his patience, to strike us both ways, inwardly,
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and outwardly, as he dealt with Dauid: But withall, mindfull of his trueth and goodnesse,
and outwardly, as he dealt with David: But withal, mindful of his truth and Goodness,
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and for the obedience sake of his sonne Christ, his decree of sauing vs, which is our Foundation, is sure on our side: for our sinnes are cancelled;
and for the Obedience sake of his son christ, his Decree of Saving us, which is our Foundation, is sure on our side: for our Sins Are canceled;
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that is, they are not to death imputed.
that is, they Are not to death imputed.
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He endueth vs with Fayth & Repentance, whereby we are raysed & set vpon our feete.
He endueth us with Faith & Repentance, whereby we Are raised & Set upon our feet.
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The cause hereof is, for that as he hath chosen vs vnto life, so he hath withall ministred the meanes of Fayth,
The cause hereof is, for that as he hath chosen us unto life, so he hath withal ministered the means of Faith,
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and Compunction, that bring vs vnto this life. Wherefore as we haue a feeling in our selues of Fayth, and conuersion;
and Compunction, that bring us unto this life. Wherefore as we have a feeling in our selves of Faith, and conversion;
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so of our assured Predestination vnto Glorie, let vs make no further question: For if our sinnes, into which by ineuitable necessitie of nature we were to fall,
so of our assured Predestination unto Glory, let us make no further question: For if our Sins, into which by inevitable necessity of nature we were to fallen,
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& God foresaw the same, were not able to make stoppage of the course of Gods purpose of predestinating vs to eternall life, in his sonne Iesus Christ,
& God foresaw the same, were not able to make stoppage of the course of God's purpose of predestinating us to Eternal life, in his son Iesus christ,
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as a woorke of his free grace;
as a work of his free grace;
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surely after our his falles into them, this eternall, gratious, & stedfast election, can neuer be voided.
surely After our his falls into them, this Eternal, gracious, & steadfast election, can never be voided.
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By grace, our names had first enrolement in Gods register; So by grace they there stand still.
By grace, our names had First enrolment in God's register; So by grace they there stand still.
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I say further, because wee are separated to saluation;
I say further, Because we Are separated to salvation;
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by Gods grace it is that we are kept from those sins of contumacie and impenitencie,
by God's grace it is that we Are kept from those Sins of contumacy and impenitency,
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for which the Reprobate (which were neuer there written,) are said to haue the wipe-out of the Booke of life,
for which the Reprobate (which were never there written,) Are said to have the wipe-out of the Book of life,
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when as what they are, by degrees they are manifested; that is to say, such as neuer had been enrolled;
when as what they Are, by Degrees they Are manifested; that is to say, such as never had been enrolled;
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Dauid neuer despaired of his recouerie, for his adulterie and murther:David never despaired of his recovery, for his adultery and murder:
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Nor Peter, for his treble apostasie, which hereby appeareth, in that amidest all those stormes of temptations, they held fast the Fayth, the Ancre of the Soule, and called vpon the Lord.
Nor Peter, for his triple apostasy, which hereby appears, in that amidst all those storms of temptations, they held fast the Faith, the Anchor of the Soul, and called upon the Lord.
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Heere I would haue done with this Foundation, and haue buckled my selfe to the rest of the Building,
Here I would have done with this Foundation, and have buckled my self to the rest of the Building,
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but that there are obiections of Scriptures against vs, that are needfull to bee answeared.
but that there Are objections of Scriptures against us, that Are needful to be answered.
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1. As this from Ezechiel: Jf the righteous turne away from his righteousnesse, and commiteth iniquitie:
1. As this from Ezechiel: If the righteous turn away from his righteousness, and Committeth iniquity:
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Jn the sinnes that he hath sinned, in them he shall die. This supposall If, is true:John the Sins that he hath sinned, in them he shall die. This supposal If, is true:
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but where is it simply sayd without an If, that the Righteous shall make this reuolt from his righteousnesse.
but where is it simply said without an If, that the Righteous shall make this revolt from his righteousness.
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If, is often in Scripture language, as to say, Not at all:If, is often in Scripture language, as to say, Not At all:
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As where it is sayd, If a man shall keepe the Law, hee shall liue in his owne righteousnesse:
As where it is said, If a man shall keep the Law, he shall live in his own righteousness:
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where this If, is as much as, that which is impossible: Suppositions doe not set downe any thing;
where this If, is as much as, that which is impossible: Suppositions do not Set down any thing;
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if they doe, an other thing is aymed at, then is there supposed.
if they do, an other thing is aimed At, then is there supposed.
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God is at such deadly fewde with sinne, as who so shall cherrish it in his breast, shall feele his vengeance follow him at the backe:
God is At such deadly fewde with sin, as who so shall cherish it in his breast, shall feel his vengeance follow him At the back:
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wherefore it behooueth vs to continue in well doing; that beginning in the Spirit, wee end not in the Flesh.
Wherefore it behooveth us to continue in well doing; that beginning in the Spirit, we end not in the Flesh.
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If we doe, as we haue sowen, we shall reape: Wee haue sowen Sinne, wee shall reape Iustice.
If we do, as we have sown, we shall reap: we have sown Sin, we shall reap Justice
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2. An other is from that counsaile of Saint Paul, Thou standest by faith: be not high minded, but feare.
2. an other is from that counsel of Saint Paul, Thou Standest by faith: be not high minded, but Fear.
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Wee answere, there arrogancie, & supine securitie is inhibited, and an holy feare and reuerence enioyned vs. Those that are of the Foundation, can not be of this high minde and presumption,
we answer, there arrogancy, & supine security is inhibited, and an holy Fear and Reverence enjoined us Those that Are of the Foundation, can not be of this high mind and presumption,
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as to shake off all feare, and to become altogether carelesse, for so might the very Elect be reiected, to whom this Cautat is directed.
as to shake off all Fear, and to become altogether careless, for so might the very Elect be rejected, to whom this Cautat is directed.
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3. An other is from this warning of the same Apostle;
3. an other is from this warning of the same Apostle;
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Quench not the Spirit. I answere, that we find not the affirmatiue part, that the Spirit is quenched. Quench not the Spirit. I answer, that we find not the affirmative part, that the Spirit is quenched.
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I yeelde, that 1. Gods graces may minish in a man:
I yield, that 1. God's graces may minish in a man:
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To which purpose, these dictates, and directions, are deliuered vs, Quench not the Spirit. Grieue not the Spirit of God, by which ye are sealed to the day of redemption.
To which purpose, these dictates, and directions, Are Delivered us, Quench not the Spirit. Grieve not the Spirit of God, by which you Are sealed to the day of redemption.
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2. That the graces of God may be buried in a man, yea, for a time seeme dead,
2. That the graces of God may be buried in a man, yea, for a time seem dead,
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like a man in a traunce; as Eutychus was when hee fell from the third loft:
like a man in a trance; as Eutychus was when he fell from the third loft:
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Yet we may say of him, as Paul did of Eutychus. Trouble not your selues, for his life is in him.
Yet we may say of him, as Paul did of Eutychus. Trouble not your selves, for his life is in him.
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Whom we likewise hearten with this text out of Jsaiah, The wine is found in the cluster,
Whom we likewise hearten with this text out of Isaiah, The wine is found in the cluster,
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and one saieth, destroy it not, for a blessing is in it. As also with this comparison of the same Prophet, There is substance in the Elme,
and one Saith, destroy it not, for a blessing is in it. As also with this comparison of the same Prophet, There is substance in the Elm,
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or in the Oake, when they cast their leaues. In which plight, stood Dauid in his adultrie: Peter in his apostasie: Salomon in his Idolatrie.or in the Oak, when they cast their leaves. In which plighted, stood David in his adultery: Peter in his apostasy: Solomon in his Idolatry.
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3 That a man after repentance, may haue often relapse, yet shall rise againe;
3 That a man After Repentance, may have often relapse, yet shall rise again;
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as Abraham when hee twice lyed, as Ioseph when he twice prophanely sweared, as Dauid that fell often into adulteries, beside other iniquities.
as Abraham when he twice lied, as Ioseph when he twice profanely sweared, as David that fell often into adulteries, beside other iniquities.
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If Man, that hath not a Mite of mercie respected with God, must seauentie times seauen forgiue his brother euery day, that trespasseth against him:
If Man, that hath not a Mite of mercy respected with God, must seauentie times seauen forgive his brother every day, that trespasseth against him:
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how may we faddome, & comprehend Gods mercies, & in what boundes may we containe them?
how may we faddome, & comprehend God's Mercies, & in what bounds may we contain them?
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4 That a man may sinne presumptuously, which is heynous and horrible; against which Dauid thus poureth foorth his spirit like water, before the Lord:
4 That a man may sin presumptuously, which is heinous and horrible; against which David thus pours forth his Spirit like water, before the Lord:
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Keepe thy seruant from presumptuous sinnes, least they get the dominion ouer mee; so shall I be vndefiled, and innocent from the great offence. Keep thy servant from presumptuous Sins, lest they get the dominion over me; so shall I be undefiled, and innocent from the great offence.
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5 Finally, that a man may despaire of Gods mercie, as Dauid did, where he playneth it thus:
5 Finally, that a man may despair of God's mercy, as David did, where he plaineth it thus:
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Js his Mercie cleane gone for euer, and is his Promise come vtterly to an end for euermore? And J sayd, this is my death. Jesus his Mercy clean gone for ever, and is his Promise come utterly to an end for evermore? And J said, this is my death.
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As Job did, where he thus bewrayeth it: As Job did, where he thus bewrayeth it:
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Oh that my griefe were well weighed, and my miseries were layde togeather in the ballance: O that my grief were well weighed, and my misery's were laid together in the balance:
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For it would be now heauier then the Sand of the Sea; therefore my wordes are swallowed vp:
For it would be now Heavier then the Sand of the Sea; Therefore my words Are swallowed up:
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For the Arrowes of the Almightie are in mee, the venome there of did drinke vp my spirit. For the Arrows of the Almighty Are in me, the venom there of did drink up my Spirit.
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And he further complaineth, that God is turned enimie, and writeth bitter thinges against him, and setteth him vp for a Butte to shoote at.
And he further Complaineth, that God is turned enemy, and Writeth bitter things against him, and sets him up for a Butt to shoot At.
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As the incestuous Corinthian almost did;
As the incestuous Corinthian almost did;
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for he was drouping and stooping that way, but that Paul watched him, and charged the Corinthians concerning him;
for he was drooping and stooping that Way, but that Paul watched him, and charged the Corinthians Concerning him;
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Comfort him, least he be swallowed vp with ouermuch heauinesse. As Luther did for three yeares togeather after his conuersion, by his owne confession.Comfort him, lest he be swallowed up with overmuch heaviness. As Luther did for three Years together After his conversion, by his own Confessi.
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And as some among vs, haue done a longer time: Yea, Despaire may sucke and soake the body, as much as any Sicknesse.
And as Some among us, have done a longer time: Yea, Despair may suck and soak the body, as much as any Sickness.
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But the Spirit can not quite be extinct in the Elect:
But the Spirit can not quite be extinct in the Elect:
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their Despaire shall be neither Totall, nor Finall: not Totall, because this Despaire shall not be from the whole heart:
their Despair shall be neither Total, nor Final: not Total, Because this Despair shall not be from the Whole heart:
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For Fayth in that exigent, shall couet against Despaire. Not Finall, because hee shall recouer himselfe before the end of his life.
For Faith in that exigent, shall covet against Despair. Not Final, Because he shall recover himself before the end of his life.
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In the meane while, it shalbe our partes, to cherish the sparkes of the Spirit in our heartes,
In the mean while, it shall our parts, to cherish the sparks of the Spirit in our hearts,
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and eschew such meanes, as are the quenchment thereof.
and eschew such means, as Are the quenchment thereof.
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But they reason but absurdly, who out of the endeauour that must be ours of preseruing of the Spirit, would conclude, the danger wee are in, of quite quenching it:
But they reason but absurdly, who out of the endeavour that must be ours of preserving of the Spirit, would conclude, the danger we Are in, of quite quenching it:
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For the meaning of the Apostle in that place, is onely this; That wee be not too indulgent to the Flesh, in the fight against the Spirit.
For the meaning of the Apostle in that place, is only this; That we be not too indulgent to the Flesh, in the fight against the Spirit.
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3 An other obiection is from the sixt to the Hebrewes: Jt is impossible that they which were once lightned,
3 an other objection is from the sixt to the Hebrews: It is impossible that they which were once lightened,
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and haue tasted of the Heauenly guiftes, &c. If they fall away, should be renued againe by repentance. and have tasted of the Heavenly Gifts, etc. If they fallen away, should be renewed again by Repentance.
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whereunto wee put in this our double answere. 1. First, that there it is not saide, that such at any time fall away. 2. Secondly, that many Reprobates haue this illumination,
whereunto we put in this our double answer. 1. First, that there it is not said, that such At any time fallen away. 2. Secondly, that many Reprobates have this illumination,
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but without sanctification, yet with some cheere and chaunge of affections, such as was in Saule, Iudas, Simon Magus, and in those of the Parable, who receiued the seede of the worde with ioy,
but without sanctification, yet with Some cheer and change of affections, such as was in Saule, Iudas, Simon Magus, and in those of the Parable, who received the seed of the word with joy,
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but suffred it not to roote; and that such fall for a full due, it is both certaine, and necessarie:
but suffered it not to root; and that such fallen for a full due, it is both certain, and necessary:
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But this is nothing to the Elect, who after all their fallinges, haue againe their happie risings:
But this is nothing to the Elect, who After all their fallings, have again their happy risings:
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Their faith being seconded with a Corroborating, and strengthning grace of perseuerance to the end.
Their faith being seconded with a Corroborating, and strengthening grace of perseverance to the end.
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And this is that grace that Paul wished the Ephesians; That they may be strengthned by his spirit in the inner-man.
And this is that grace that Paul wished the Ephesians; That they may be strengthened by his Spirit in the Innerman.
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And to the Colosians, that they may be strengthned with all might, through his glorious power. And to the Colossians, that they may be strengthened with all might, through his glorious power.
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The grace which he felt in himselfe, where he sayeth, J am able to doe all things, through the helpe of Christ, that strengthneth me.
The grace which he felt in himself, where he Saith, J am able to do all things, through the help of christ, that strengtheneth me.
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The grace that God giueth all such as feare him, according to that the royall Prophet sayeth, He shall make them strong, and lusty like an Eagle.
The grace that God gives all such as Fear him, according to that the royal Prophet Saith, He shall make them strong, and lusty like an Eagl.
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This grace is ours in a double respect. 1. Of the promise of God in Jeremie, J will put my feare in their heartes, that they shall neuer depart from mee.
This grace is ours in a double respect. 1. Of the promise of God in Jeremiah, J will put my Fear in their hearts, that they shall never depart from me.
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2. Of the Prayer of Christ, J haue prayed for thee, that thy sayth should not fuile thee. 2. Of the Prayer of christ, J have prayed for thee, that thy say should not fuile thee.
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Hetherto maketh this sweete speech of Augustine, Ipse cos facit in bono perseuerare, quj facit bonos.
Hitherto makes this sweet speech of Augustine, Ipse cos facit in Bono perseuerare, quj facit bonos.
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He that maketh men good, maketh men to continue good; and hee alloweth not that loue that may be lost;
He that makes men good, makes men to continue good; and he alloweth not that love that may be lost;
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wherfore hee sayeth, Charitas quae deserj potest, nunquam vera fuit. That Charitie that may be casseered is but counterfaite.
Wherefore he Saith, Charitas Quae deserj potest, Never vera fuit. That Charity that may be casseered is but counterfeit.
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4 An other Obiection is from the examples of such as haue departed from the Fayth, as the Ephesians, Thessalonians, and dispearsed Iewes, styled in holy Writinges, The elect and chosen, whereas many of them did afterward forsake their first Loue,
4 an other Objection is from the Examples of such as have departed from the Faith, as the Ephesians, Thessalonians, and dispersed Iewes, styled in holy Writings, The elect and chosen, whereas many of them did afterwards forsake their First Love,
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and gaue vp their Fayth as it were in the plaine field.
and gave up their Faith as it were in the plain field.
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Heereto we answere, that there are two sortes of Iudgementes touching mans estate this way. 1. The one is called Iudicium Certuudinis, the Iudgement of Certaintie;
Hereto we answer, that there Are two sorts of Judgments touching men estate this Way. 1. The one is called Iudicium Certuudinis, the Judgement of Certainty;
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by which an vndoubted doome may be deliuered of any mans Election.
by which an undoubted doom may be Delivered of any men Election.
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But that is Gods royaltie, peculiar to himselfe, sette downe in his sacred, and secret booke of counsailes;
But that is God's royalty, peculiar to himself, Set down in his sacred, and secret book of Counsels;
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man is not to meddle with it, no further then God hath reuealed to one man,
man is not to meddle with it, no further then God hath revealed to one man,
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an othermans estate. 2. The other is termed Judicium Charitatis. The Iudgement of Charitie;
an othermans estate. 2. The other is termed Judicium Charitatis. The Judgement of Charity;
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whereby wee proceede by the Lawe of Loue, esteeming of such as liue in the Church,
whereby we proceed by the Law of Love, esteeming of such as live in the Church,
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and outwardly beare loue to the word of truth, to be in the Calender of the Chosen,
and outwardly bear love to the word of truth, to be in the Calendar of the Chosen,
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vntill wee haue a better Schoolemaister then Nature, to informe vs the contrarie. Now in respect these Ephesians, Thessalonians, and Iewes, did beare these outward markes;
until we have a better Schoolmaster then Nature, to inform us the contrary. Now in respect these Ephesians, Thessalonians, and Iewes, did bear these outward marks;
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the Apostle maketh the best construction of their doinges, as Charitie would haue him. 2. Againe, they may be deemed to be thus denominated, a maiorj parte, of the greatest part, according to the common course of speach, wherby we call it an Heape of Corne, which standeth most vpon the Corne,
the Apostle makes the best construction of their doings, as Charity would have him. 2. Again, they may be deemed to be thus denominated, a maiorj part, of the greatest part, according to the Common course of speech, whereby we call it an Heap of Corn, which Stands most upon the Corn,
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though much confounded with colder, and with chaffe. 5 An other Obiection, is this admonition Saint John giueth:
though much confounded with colder, and with chaff. 5 an other Objection, is this admonition Saint John gives:
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Hold that which thou hast, that no man take thy Crowne: whereby is meant (as some would haue it) The Crowne of heauenly glory: Hold that which thou hast, that no man take thy Crown: whereby is meant (as Some would have it) The Crown of heavenly glory:
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Whereto they inferre this Prouiso of the Apostle; Let him that thinketh he standeth, take heed least he fall.
Whereto they infer this Proviso of the Apostle; Let him that Thinketh he Stands, take heed lest he fallen.
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We answere, that the Crowne there mentioned, is the Crowne of the Ministrie;
We answer, that the Crown there mentioned, is the Crown of the Ministry;
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which without losse to our election, may be lost, and can not be rightly taken for the Crowne of heauenly glorie.
which without loss to our election, may be lost, and can not be rightly taken for the Crown of heavenly glory.
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And what if it could, & we should graunt so much;
And what if it could, & we should grant so much;
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there would be nothing gotten by it? For it is to be conceiued, that one of these two wayes, it is to be lost. 1. Either in respect of our selues. 2. Or of God. 1. In respect of our selues, wee easily yeelde it, that wee may soone loose this Crowne from our heads:
there would be nothing got by it? For it is to be conceived, that one of these two ways, it is to be lost. 1. Either in respect of our selves. 2. Or of God. 1. In respect of our selves, we Easily yield it, that we may soon lose this Crown from our Heads:
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For we are fickle and feeble, & nothing else but a compound of corruption.
For we Are fickle and feeble, & nothing Else but a compound of corruption.
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Now Death, and not the Diademe of Glorie, is the debt that is due to Sinne. 2. But in respect of God, who hath chosen vs;
Now Death, and not the Diadem of Glory, is the debt that is due to Sin. 2. But in respect of God, who hath chosen us;
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and of Christ, in whom wee are chosen, this Crowne can neuer be taken away from vs, in asmuch as the giftes and vocation of God, are without reuersion.
and of christ, in whom we Are chosen, this Crown can never be taken away from us, in as as the Gifts and vocation of God, Are without reversion.
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Wherefore in both these respectes, wee haue warning in the Scriptures to looke to our standing,
Wherefore in both these respects, we have warning in the Scriptures to look to our standing,
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and to tread sure, least wee fall.
and to tread sure, lest we fallen.
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And are taught herewithall, that the Elect stand sure in the Sanctuarie of the Lord, they are vnder the safe protection of Christ, and so can not perish.
And Are taught herewithal, that the Elect stand sure in the Sanctuary of the Lord, they Are under the safe protection of christ, and so can not perish.
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6 The last Obiection I will deale with, is from such places of Scripture, as speake of Blotting out of the Booke of life:
6 The last Objection I will deal with, is from such places of Scripture, as speak of Blotting out of the Book of life:
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As that peece of Imprecation of Dauids against his Enimies:
As that piece of Imprecation of David against his Enemies:
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Let them be wiped out of the Booke of the Liuing, and not be written among the Righteous. Let them be wiped out of the Book of the Living, and not be written among the Righteous.
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As that asseueration of the Spirit in the Apocalips: He that ouercommeth, I will not put out his name out of the Booke of Life.
As that asseveration of the Spirit in the Apocalypse: He that Overcometh, I will not put out his name out of the Book of Life.
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As those passionate wishes of Moses & Paul, to be put out of the writinges of the house of Israel, for the saluation of the people of God committed to their charge. As those passionate wishes of Moses & Paul, to be put out of the writings of the house of Israel, for the salvation of the people of God committed to their charge.
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All which places conclude nothing lesse, then that they make shew of at the first sight, being not throughly vnderstood.
All which places conclude nothing less, then that they make show of At the First sighed, being not thoroughly understood.
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Dauids enemies had neuer any name in Gods booke, but only in the courtious opinion of the Church.David enemies had never any name in God's book, but only in the courteous opinion of the Church.
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And therefore it can not properly be sayd of them, that they were spunged out: But in Scripture phrase, they are taken so to be, when their hypocrisie is discouered,
And Therefore it can not properly be said of them, that they were sponged out: But in Scripture phrase, they Are taken so to be, when their hypocrisy is discovered,
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and they are manifested what they are.
and they Are manifested what they Are.
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So Augustine expoundeth those wordes of the Psalme: Let them be wiped out of the Booke of the Liuing;
So Augustine expoundeth those words of the Psalm: Let them be wiped out of the Book of the Living;
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that is, Scriptjnon esse cognoscantur tam ab ipsis, quam ab alijs; Let it appeare both to themselues and others, that they are not written downe.
that is, Scriptjnon esse cognoscantur tam ab Ipse, quam ab Alijs; Let it appear both to themselves and Others, that they Are not written down.
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They seeme to be written (sayth the same Father) Secundum praesentem Iustitiam, et temporariam fidem, as they carry credite in the World,
They seem to be written (say the same Father) Secundum praesentem Iustitiam, et temporariam fidem, as they carry credit in the World,
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for their good carriage of themselues in their outward actions, and for their temporarie profession. Concerning Moses his wish;
for their good carriage of themselves in their outward actions, and for their temporary profession. Concerning Moses his wish;
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some thereby would meane the Booke of this present life, as if Moses should desire to dye for his People:
Some thereby would mean the Book of this present life, as if Moses should desire to die for his People:
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As if he should haue saide, Eyther saue them, or slay mee. But this meaning is too light to suite with the grauitie of this his petition.
As if he should have said, Either save them, or slay me. But this meaning is too Light to suit with the gravity of this his petition.
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For many Captaines and Valiaunts haue been founde, that haue been prodigall of their owne, for the safeguard of their Souldiers liues:
For many Captains and Valiants have been found, that have been prodigal of their own, for the safeguard of their Soldiers lives:
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And it is the commaundement the Godly stande charged with, to giue their liues for their Brethren.
And it is the Commandment the Godly stand charged with, to give their lives for their Brothers.
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Wherein Moses had had his matches euen among the Heathens, such as were Philenj that were brethren, Decius, Curtius, Theseus, and such like, that made no spare of the effusion of their blood,
Wherein Moses had had his Matches even among the heathens, such as were Philenj that were brothers, Decius, Curtius, Theseus, and such like, that made no spare of the effusion of their blood,
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for the benefite of their Countrie:
for the benefit of their Country:
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Wherefore some giue these wordes to the Booke of the Couenant, as if he should haue sayd, Blot my Name out of thy Church-booke,
Wherefore Some give these words to the Book of the Covenant, as if he should have said, Blot my Name out of thy Church book,
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and let it no more be in the number of those to whom thou hast made thy Promises of eternall life.
and let it no more be in the number of those to whom thou hast made thy Promises of Eternal life.
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Not that Moses desired directly to be damned for the peoples deliueraunce, but onely to be excommunicate from the Church, that is heere on earth;
Not that Moses desired directly to be damned for the peoples deliverance, but only to be excommunicate from the Church, that is Here on earth;
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which is somewhat more then to die.
which is somewhat more then to die.
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But some of better iudgement then the the former, are of the minde, that Moses looked higher then so;
But Some of better judgement then the the former, Are of the mind, that Moses looked higher then so;
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namely to the Booke of eternall life; as if he should thus say:
namely to the Book of Eternal life; as if he should thus say:
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Rather then thy whole people should perish, let my name no more stand in thy Predestinatiō-booke, in the number of those whom thou hast put apart to eternall life.
Rather then thy Whole people should perish, let my name no more stand in thy Predestination-booke, in the number of those whom thou hast put apart to Eternal life.
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And because this Exposition seemeth to breed, and to bring some absurdities with it (as that so great a man should make a motion of a thing impossible;
And Because this Exposition seems to breed, and to bring Some absurdities with it (as that so great a man should make a motion of a thing impossible;
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his Predestination in the certificate of his owne knowledge beeing not to be altered;
his Predestination in the certificate of his own knowledge being not to be altered;
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as also that hee should desire that which is vnlawfull, to be raced out of the Register of the Righteous:
as also that he should desire that which is unlawful, to be razed out of the Register of the Righteous:
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which is to change copie, and to turne enemie vnto God,) they put in this surioynder, that the Prophet rauished in zeale of affections to the glory of God,
which is to change copy, and to turn enemy unto God,) they put in this surioynder, that the Prophet ravished in zeal of affections to the glory of God,
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and the good of the people, was somewhat beside himselfe, and spake he knew not what.
and the good of the people, was somewhat beside himself, and spoke he knew not what.
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So likewise they consider of Saint Paules vow, to be sundred from Christ, for his Brethren, his Kinsmen according to the flesh:
So likewise they Consider of Saint Paul's Voelli, to be sundered from christ, for his Brothers, his Kinsmen according to the Flesh:
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And it is incident as wee know to these passionate affections, as heeding only that, vpon which their minde is bent, not to heed themselues.
And it is incident as we know to these passionate affections, as heeding only that, upon which their mind is bent, not to heed themselves.
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This is the verdite of very great men, whose authoritie wee are iustly to reuerence.
This is the verdite of very great men, whose Authority we Are justly to Reverence.
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But to vnbowell our thoughts in the case, howsoeuer we may yeeld them what they say concerning Moses, inasmuch as his parley with God, was extemporall,
But to unbowel our thoughts in the case, howsoever we may yield them what they say Concerning Moses, inasmuch as his parley with God, was extemporal,
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and familiar, and wee may note him of some rashnesse:
and familiar, and we may note him of Some rashness:
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That wee should marke out Saint Paul for such a man, and make him of this humour, is more I am perswaded, then that place will suffer.
That we should mark out Saint Paul for such a man, and make him of this humour, is more I am persuaded, then that place will suffer.
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For Paul wrote it, and not worded it;
For Paul wrote it, and not worded it;
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his hand ledde the Penne, & the Spirit led his heart, as his solemne preamble into that matter witnesseth, in this forme of contestation, I say the truth in Christ,
his hand led the Pen, & the Spirit led his heart, as his solemn preamble into that matter Witnesseth, in this Form of contestation, I say the truth in christ,
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and lye not, my conscience bearing me witnesse in the Holy-ghost. and lie not, my conscience bearing me witness in the Holy ghost.
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This patheticall prouocation and appellation of the Apostle, is argument of perswasion sufficient vnto vs, that mature deliberation,
This pathetical provocation and appellation of the Apostle, is argument of persuasion sufficient unto us, that mature deliberation,
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and not precipitate affection wrought this resolution. And in that the Spirit suggested it, it cannot be excepted against.
and not precipitate affection wrought this resolution. And in that the Spirit suggested it, it cannot be excepted against.
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Againe, we distinguish of the nature and manner of his vow, as there is a separation from the loue of Christ:
Again, we distinguish of the nature and manner of his Voelli, as there is a separation from the love of christ:
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And as there is a priuation of the fruites of his loue.
And as there is a privation of the fruits of his love.
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That Paul did wish the first to bid Christ adiew, and to be execrable for his Breathren, it is not,
That Paul did wish the First to bid christ adieu, and to be execrable for his Brethren, it is not,
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nay ought not to be supposed;
nay ought not to be supposed;
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For that flatly crosseth the conclusion of the Chapter before, touching his inseparable societie with Christ;
For that flatly Crosseth the conclusion of the Chapter before, touching his inseparable society with christ;
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and it checketh the principall cause of the very Vow it selfe; which was not so much his loue to his Brethren, as his loue to Christ;
and it checketh the principal cause of the very Voelli it self; which was not so much his love to his Brothers, as his love to christ;
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whose glorie hee thought in the repudiation of the people, should not be litle hazarded, as to whom appertained the Adoption, and the Glorie; the Couenant, and the Law;
whose glory he Thought in the repudiation of the people, should not be little hazarded, as to whom appertained the Adoption, and the Glory; the Covenant, and the Law;
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the Worship of God, and Promises: and of whom came Christ according to the flesh.
the Worship of God, and Promises: and of whom Come christ according to the Flesh.
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For hee saw what the World would gather vpon it, if God should roote out the Israelitas, and plant the Nations:
For he saw what the World would gather upon it, if God should root out the Israelitas, and plant the nations:
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namely, that either God stood not to his Promise; or that Jesus was not that Messiah promised.
namely, that either God stood not to his Promise; or that jesus was not that Messiah promised.
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This was that which pricked Paul in the quickest Vaine, and stabbed him at the Heart.
This was that which pricked Paul in the quickest Vain, and stabbed him At the Heart.
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Yet did his inwarde Bowels bleede in affections to his Brethren, condoleing their destruction. But Christ and his glory, put them to the vttermost straint that might be.
Yet did his inward Bowels bleed in affections to his Brothers, condoling their destruction. But christ and his glory, put them to the uttermost strain that might be.
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Wherefore while hee is in this Feruour of loue, and his affections are thus flagrant towardes Christ, it is not without reason to thinke that in compunction to his kinne, hee could wish to be cut off from the communion of Christ.
Wherefore while he is in this Fervour of love, and his affections Are thus flagrant towards christ, it is not without reason to think that in compunction to his kin, he could wish to be Cut off from the communion of christ.
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But wee take it that wee are in the right, in expounding his Wish of the fruites of Christes loue,
But we take it that we Are in the right, in expounding his Wish of the fruits of Christ's love,
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as the felicitie of the faythfull in the life eternall, of which he would be depriued,
as the felicity of the faithful in the life Eternal, of which he would be deprived,
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and determined to damnation, rather then his eyes should behold the expunction of his people out of the Couenant of Grace, to the great obloquie & reproach of Gods name,
and determined to damnation, rather then his eyes should behold the expunction of his people out of the Covenant of Grace, to the great obloquy & reproach of God's name,
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and of his sonne Christ Iesus. And this fitteth well the spirit of that loue that he beareth towards Christ.
and of his son christ Iesus. And this fits well the Spirit of that love that he bears towards christ.
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And this is the Glosse of Chrisostome, on this text.
And this is the Gloss of Chrysostom, on this text.
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Neyther doubt we at all, but that the same Spirit was with Moses his tongue, which was with Pauls Pen;
Neither doubt we At all, but that the same Spirit was with Moses his tongue, which was with Paul's Pen;
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that the one spake, the other wrote with aduisement enough, the same cause, the extent of their loue to the glorie of God,
that the one spoke, the other wrote with advisement enough, the same cause, the extent of their love to the glory of God,
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and the indemnitie of their People, working these affectionate wishes in them. Wherefore both these obiections of examples, receiue the same answere:
and the indemnity of their People, working these affectionate wishes in them. Wherefore both these objections of Examples, receive the same answer:
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As if Moses should haue saide in this maner.
As if Moses should have said in this manner.
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O be gratious vnto thy People, not only for their owne saluation sake, but for the glorie of thy name;
O be gracious unto thy People, not only for their own salvation sake, but for the glory of thy name;
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or if thine hand must needs take hold on Iudgement, let their blood be vpon my head,
or if thine hand must needs take hold on Judgement, let their blood be upon my head,
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and let mee goe downe vnto the damned.
and let me go down unto the damned.
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Neither doth this imprecation of his, strike at all at the Foundation of Gods vnchaungeable decree of election, the same implying in it a tacite condition, if it were possible.
Neither does this imprecation of his, strike At all At the Foundation of God's unchangeable Decree of election, the same implying in it a tacit condition, if it were possible.
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But hee knew it, that it was absolutely impossible.
But he knew it, that it was absolutely impossible.
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As Christ when he did deprecate the remooueall of the Cuppe, which he knew before could not be remooued, Father, if it be possible, let this Cuppe passe from mee.
As christ when he did deprecate the removal of the Cup, which he knew before could not be removed, Father, if it be possible, let this Cup pass from me.
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The short sūme therefore of Moses his suite is this, Rather blotte mee (if it may bee) out of thy Booke of life,
The short sum Therefore of Moses his suit is this, Rather blot me (if it may be) out of thy Book of life,
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then that thy People should be destroyed, and thy name blasphemed;
then that thy People should be destroyed, and thy name blasphemed;
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all which maketh nothing to the purpose, to prooue that those that are penned downe in that Booke, may be afterward put out.
all which makes nothing to the purpose, to prove that those that Are penned down in that Book, may be afterwards put out.
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And thus much shall suffice for the forepart of this Text.
And thus much shall suffice for the forepart of this Text.
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It followeth. And hath this Seale; The Lord knoweth who are his.
It follows. And hath this Seal; The Lord Knoweth who Are his.
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By an other fitte Metaphor, hee concludeth, the certaine saluation of the elect, alluding to the auntient custome of men, setting their Signets and sealing Rings, to that which they minde to ratifie.
By an other fit Metaphor, he Concludeth, the certain salvation of the elect, alluding to the ancient custom of men, setting their Signets and sealing Rings, to that which they mind to ratify.
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God signed the promises of temporall deliueraunces, made vnto his people with his gracious seale.
God signed the promises of temporal Deliverances, made unto his people with his gracious seal.
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A Seale was set vpon Noah, and his Family, that the Deluge should not drowne them.
A Seal was Set upon Noah, and his Family, that the Deluge should not drown them.
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Sodome was not sentenced to combustion, before Loth, and his Family, were marked out to an happie preseruation.Sodom was not sentenced to combustion, before Loath, and his Family, were marked out to an happy preservation.
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In the inflicted punishment vpon the first borne of Egipt, the aspersion of the Blood of the Lambe vpon the Lintels and Dore-postes of the houses of the Jsraelites, was the Lords Broad seale and Charter, of their immunitie from the common slaughter.
In the inflicted punishment upon the First born of Egypt, the aspersion of the Blood of the Lamb upon the Lintels and Door-posts of the houses of the Israelites, was the lords Broad seal and Charter, of their immunity from the Common slaughter.
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Whereas sixe Angels in Ezechiel were dispached by God, against Ierusalem, for their destruction:
Whereas sixe Angels in Ezechiel were dispatched by God, against Ierusalem, for their destruction:
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An other Angell apparelled in white, (with an Incke-horne at his Girdle,) was Legatus a Latere, sent on this Legatiue errant, to saue such, an other Angel appareled in white, (with an Inkhorn At his Girdle,) was Legatus a Later, sent on this Legative errant, to save such,
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as should be sealed with the letter Tau, vpō their fore-heads, as theire pasport, and protection:
as should be sealed with the Letter Tau, upon their foreheads, as their passport, and protection:
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Much more is our spirituall deliuerance assured vs, by signes and seales of it.
Much more is our spiritual deliverance assured us, by Signs and Seals of it.
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There is no man elected vnto eternall life, but shal be sealed at the time appointed.
There is no man elected unto Eternal life, but shall be sealed At the time appointed.
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And this is that sealing which is so often mentioned in the Scriptures;
And this is that sealing which is so often mentioned in the Scriptures;
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as where in the Reuelation it is sayd, that a number without number, was sealed vnto the Lord.
as where in the Revelation it is said, that a number without number, was sealed unto the Lord.
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For like as the Father hath sealed Iesus Christ as he was Man, and Mediator with the holy Ghost aboue his fellowes, according to that which Christ saith of himselfe;
For like as the Father hath sealed Iesus christ as he was Man, and Mediator with the holy Ghost above his Fellows, according to that which christ Says of himself;
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Him hath, God the Father sealed: Him hath, God the Father sealed:
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So also the rest of his Children he hath sealed, & doth dayly seale with Markes and Characters of their certaine Election, to deuide them from the outcastes of this present euill world. As where he sayth: So also the rest of his Children he hath sealed, & does daily seal with Marks and Characters of their certain Election, to divide them from the outcasts of this present evil world. As where he say:
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who hath sealed vs, and giuen vs the earnest of the spirit. And in the latter to the Ephesians thus:who hath sealed us, and given us the earnest of the Spirit. And in the latter to the Ephesians thus:
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After that yee beleeued, ye were sealed with the holy spirit of promise. And in the same Epistle thus: After that ye believed, you were sealed with the holy Spirit of promise. And in the same Epistle thus:
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Grieus not the holy Spirit of God, by whom yee are sealed vnto the day of Redemption. Grieus not the holy Spirit of God, by whom ye Are sealed unto the day of Redemption.
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These Seales are the Meanes to serue the end sette downe by God.
These Seals Are the Means to serve the end Set down by God.
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Predestination is not onely of the Ende, but also of the Meanes that make to that end.
Predestination is not only of the End, but also of the Means that make to that end.
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Now all of them aswell the Ende, as the meanes, are the Effectes thereof.
Now all of them aswell the End, as the means, Are the Effects thereof.
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Wherefore rightly sayth Augustine: Praedestinatio est praeparatio beneficiorum Dej, quibus certissimè liberantur quicun { que } liberantur:
Wherefore rightly say Augustine: Praedestinatio est Preparation Benefits Day, quibus certissimè liberantur quicun { que } liberantur:
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Predestination is a preparatiue of the graces of God, by which they are most assuredly saued, who are to be saued.
Predestination is a preparative of the graces of God, by which they Are most assuredly saved, who Are to be saved.
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These Meanes, in some are more impotent, in some more eminent in some more, in some lesse:
These Means, in Some Are more impotent, in Some more eminent in Some more, in Some less:
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Some haue but a litle Oyle in their Cruise: In some, their cuppe doe ouerflowe. Those meanes are our Vocation, Iustification, Sanctification, Repentaunce, new Obedience; without which;
some have but a little Oil in their Cruise: In Some, their cup do overflow. Those means Are our Vocation, Justification, Sanctification, Repentance, new obedience; without which;
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there is no entraunce to the Throne of Grace: But by these Groomes, wee may be brought into the Kinges Chamber.
there is no Entrance to the Throne of Grace: But by these Grooms, we may be brought into the Kings Chamber.
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Heere the two principall Seales and Meanes, are set out vnto vs:
Here the two principal Seals and Means, Are Set out unto us:
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as Fayth, and New obedience: the naturall Branch that sprouteth from that roote, Fayth hath the preheminence insinuated in this Prescience and foreknowledge of God in these words:
as Faith, and New Obedience: the natural Branch that sprouteth from that root, Faith hath the pre-eminence insinuated in this Prescience and foreknowledge of God in these words:
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The Lord knoweth who are his. The other is more open in the wordes following. Let all that call vpon the name of the Lord, depart from iniquitie.The Lord Knoweth who Are his. The other is more open in the words following. Let all that call upon the name of the Lord, depart from iniquity.
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It is Fayth, that in a quicke apprehension swalloweth downe this Proposition; The Lord knoweth who are his.
It is Faith, that in a quick apprehension swalloweth down this Proposition; The Lord Knoweth who Are his.
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Knoweth, that is, Loueth those that are his; and so inferreth this. Assumpt therevpon: and so loueth mee, that am one of his.
Knoweth, that is, Loves those that Are his; and so infers this. Assumpt thereupon: and so loves me, that am one of his.
vvz, cst vbz, vvz d cst vbr po31; cc av vvz d. n1 av: cc av vvz pno11, cst vbm pi pp-f png31.
(4) part (DIV2)
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This Attribute of Knowledge, ascribed to God, is of two sortes. 1. Absoluta, Absolute;
This Attribute of Knowledge, ascribed to God, is of two sorts. 1. Absoluta, Absolute;
d n1 pp-f n1, vvn p-acp np1, vbz pp-f crd n2. crd np1, j;
(4) part (DIV2)
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so stiled of the Schoole-men, inasmuch as all thinges simply, and absolutely from all eternitie are knowne vnto God.
so styled of the Schoolmen, inasmuch as all things simply, and absolutely from all eternity Are known unto God.
av vvd pp-f dt n2, av c-acp d n2 av-j, cc av-j p-acp d n1 vbr vvn p-acp np1.
(4) part (DIV2)
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376
Of this the spirit speaketh thus: Neither is there any creature which is not manifest in his sight:
Of this the Spirit speaks thus: Neither is there any creature which is not manifest in his sighed:
pp-f d dt n1 vvz av: d vbz pc-acp d n1 r-crq vbz xx j p-acp po31 n1:
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But all thinges are naked and open vnto his eyes. But all things Are naked and open unto his eyes.
cc-acp d n2 vbr j cc j p-acp po31 n2.
(4) part (DIV2)
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378
And to this appertaineth this sentence of Psalmodie, The Lord knoweth the thoughtes of men, that they are but vaine.
And to this appertaineth this sentence of Psalmody, The Lord Knoweth the thoughts of men, that they Are but vain.
cc p-acp d vvz d n1 pp-f n1, dt n1 vvz dt n2 pp-f n2, cst pns32 vbr p-acp j.
(4) part (DIV2)
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2. The other is, Specialis, of more speciall propertie, as by which he not onely knoweth the Elect,
2. The other is, Specialis, of more special property, as by which he not only Knoweth the Elect,
crd dt n-jn vbz, np1, pp-f dc j n1, c-acp p-acp r-crq pns31 xx av-j vvz dt j-vvn,
(4) part (DIV2)
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as he doth all other things; but also knoweth them for his owne, deuideth them from others:
as he does all other things; but also Knoweth them for his own, Divideth them from Others:
c-acp pns31 vdz d j-jn n2; cc-acp av vvz pno32 p-acp po31 d, vvz pno32 p-acp n2-jn:
(4) part (DIV2)
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381
alloweth, and loueth them aboue all others:
alloweth, and loves them above all Others:
vvz, cc vvz pno32 p-acp d n2-jn:
(4) part (DIV2)
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382
For this word, Knoweth, when it is giuen to God speaking of the creature, very often in Scripture-language beareth such a meaning;
For this word, Knoweth, when it is given to God speaking of the creature, very often in Scripture-language bears such a meaning;
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(4) part (DIV2)
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383
as where Dauid sayth, The Lord knoweth the way of the righteous: but the way of the vngodly shall perish.
as where David say, The Lord Knoweth the Way of the righteous: but the Way of the ungodly shall perish.
c-acp q-crq np1 vvz, dt n1 vvz dt n1 pp-f dt j: p-acp dt n1 pp-f dt j vmb vvi.
(4) part (DIV2)
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384
As where Christ sayth to the prating professors. I know you not depart from mee, yee workers of iniquitie.
As where christ say to the prating professors. I know you not depart from me, ye workers of iniquity.
c-acp c-crq np1 vvz p-acp dt j-vvg n2. pns11 vvb pn22 xx vvi p-acp pno11, pn22 n2 pp-f n1.
(4) part (DIV2)
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385
As where Paul sayth, God hath not cast away his people, which hee knew before. So doth Thomas take this word in his Scholie vpon the 8. Chapter to the Romans, Quos praesciuit scientia approbationis, hos et praedestinauit:
As where Paul say, God hath not cast away his people, which he knew before. So does Thomas take this word in his Scholie upon the 8. Chapter to the Roman, Quos praesciuit scientia approbationis, hos et praedestinauit:
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386
Those whom he foreknew, in his knowledge of approbation; them also he predestinated.
Those whom he foreknew, in his knowledge of approbation; them also he predestinated.
d r-crq pns31 vvd, p-acp po31 n1 pp-f n1; pns32 av pns31 vvn.
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And the same Schoole man, is in the minde, that Gods effectuall will of conferring grace, is included in this his knowledge of approbation.
And the same School man, is in the mind, that God's effectual will of conferring grace, is included in this his knowledge of approbation.
cc dt d n1 n1, vbz p-acp dt n1, cst npg1 j n1 pp-f vvg n1, vbz vvd p-acp d po31 n1 pp-f n1.
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Thus Hugo de Sancto victore, in his notes vpon the Epistle to the Romanes: And Ioachim, vpon the Reuelation, doe vnderstand this worde.
Thus Hugo de Sancto victore, in his notes upon the Epistle to the Romans: And Ioachim, upon the Revelation, do understand this word.
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Augustine, sometimes doth not doubt, to take the Knowledge of God, for Gods Predestination, and to confounde them togeather; Augustine, sometime does not doubt, to take the Knowledge of God, for God's Predestination, and to confound them together;
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grounding his Iudgement vpon the Apostles assertion: God hath not cast away his People, which he knew before.
grounding his Judgement upon the Apostles assertion: God hath not cast away his People, which he knew before.
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And such are by his reckning, Filij in praescientia, Sonnes in Gods foreknowledge, Qui in memoriali patris sui inconcussa stabilitate conscripti sunt;
And such Are by his reckoning, Filij in praescientia, Sons in God's foreknowledge, Qui in memoriali patris sui Inconcussa stabilitate conscripti sunt;
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392
Who are written downe in Gods rowles of remembrances, not to be raced out. So Cyrill singeth vs the same songe, where he sayth:
Who Are written down in God's rolls of remembrances, not to be razed out. So Cyril sings us the same song, where he say:
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393
Christ knoweth his Sheepe, electing and foreseeing them vnto eternall life, (as the Apostle telleth vs:) God hath not cast away his people, which hee knew before: christ Knoweth his Sheep, electing and Foreseeing them unto Eternal life, (as the Apostle Telleth us:) God hath not cast away his people, which he knew before:
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for as the Lord, such as he reprobateth, is sayd not to know;
for as the Lord, such as he reprobateth, is said not to know;
c-acp c-acp dt n1, d c-acp pns31 vvz, vbz vvn xx pc-acp vvi;
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as where he sayth to the foolish Maydes, that had not Oyle for their Lightes, I know you not:
as where he say to the foolish Maids, that had not Oil for their Lights, I know you not:
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so such as hee predestinateth, and preordinateth vnto life, hee is rightly sayd to know them. so such as he Predestinateth, and preordinateth unto life, he is rightly said to know them.
av d c-acp pns31 vvz, cc vvz p-acp n1, pns31 vbz av-jn vvn pc-acp vvi pno32.
(4) part (DIV2)
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Now this is the true Fayth which ought to be in vs, to be throughly perswaded, that wee are in the rancke and classie of Gods children, adopted in Christ Iesu,
Now this is the true Faith which ought to be in us, to be thoroughly persuaded, that we Are in the rank and classie of God's children, adopted in christ Iesu,
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and so to be in the fatherly fauour of God; and that so our saluation is sealed vp in a Bagge.
and so to be in the fatherly favour of God; and that so our salvation is sealed up in a Bag.
cc av pc-acp vbi p-acp dt j n1 pp-f np1; cc cst av po12 n1 vbz vvn a-acp p-acp dt n1.
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399
Without this Fayth, we cannot be grafted into Christ.
Without this Faith, we cannot be grafted into christ.
p-acp d n1, pns12 vmbx vbi vvn p-acp np1.
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But this Fayth sufficeth vs, though not perfect, so it be true, though but small as a Graine of Musterd-seed, tender like a new borne Babe.
But this Faith Suffices us, though not perfect, so it be true, though but small as a Grain of Mustard seed, tender like a new born Babe.
p-acp d n1 vvz pno12, cs xx j, av pn31 vbb j, cs p-acp j c-acp dt n1 pp-f n1, vvb av-j dt j vvn n1.
(4) part (DIV2)
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401
In the Babe there can not be the action of Fayth, which is the knowledge of Christ, and confidence in him;
In the Babe there can not be the actium of Faith, which is the knowledge of christ, and confidence in him;
p-acp dt n1 a-acp vmb xx vbi dt n1 pp-f n1, r-crq vbz dt n1 pp-f np1, cc n1 p-acp pno31;
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yet is the Spirit and virtue thereof in it, which in time will shew it selfe.
yet is the Spirit and virtue thereof in it, which in time will show it self.
av vbz dt n1 cc n1 av p-acp pn31, r-crq p-acp n1 vmb vvi pn31 n1.
(4) part (DIV2)
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403
And this the Scriptures would haue vs beleeue, in all such places as shew vs, that wee are saued by Fayth;
And this the Scriptures would have us believe, in all such places as show us, that we Are saved by Faith;
cc d dt n2 vmd vhi pno12 vvi, p-acp d d n2 c-acp vvb pno12, cst pns12 vbr vvn p-acp n1;
(4) part (DIV2)
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404
and that without Fayth, it is impossible that we should please God; yet withall, the perfecter our Fayth is, the greater is the power of it:
and that without Faith, it is impossible that we should please God; yet withal, the perfecter our Faith is, the greater is the power of it:
cc cst p-acp n1, pn31 vbz j cst pns12 vmd vvi np1; av av, dt jc po12 n1 vbz, dt jc vbz dt n1 pp-f pn31:
(4) part (DIV2)
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405
and therefore we must endeauour all we may, to encrease our Fayth. And albeit wee receiue in this life, not the Tithe;
and Therefore we must endeavour all we may, to increase our Faith. And albeit we receive in this life, not the Tithe;
cc av pns12 vmb vvi d pns12 vmb, pc-acp vvi po12 n1. cc cs pns12 vvb p-acp d n1, xx dt n1;
(4) part (DIV2)
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but the first Fruites of Gods Spirit, and but the earnest thereof: (the first Fruites being but a Sheafe, in comparison of the whole Cornelande:
but the First Fruits of God's Spirit, and but the earnest thereof: (the First Fruits being but a Sheaf, in comparison of the Whole Cornelande:
cc-acp dt ord n2 pp-f npg1 n1, cc p-acp dt j av: (dt ord n2 vbg p-acp dt n1, p-acp n1 pp-f dt j-jn n1:
(4) part (DIV2)
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and the Earnest being as it were but a Pennie, for the payment of Poundes,) yet this Sheafe, this Pennie, serueth the turne to incorporate vs into Christ.
and the Earnest being as it were but a Penny, for the payment of Pounds,) yet this Sheaf, this Penny, serveth the turn to incorporate us into christ.
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(4) part (DIV2)
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408
As the eye of an Israelite seruing him but to looke vp to the Brasen Serpent, auayled to cure the sting of the fierie Serpent;
As the eye of an Israelite serving him but to look up to the Brazen Serpent, availed to cure the sting of the fiery Serpent;
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so the pur-blind eye of our Fayth, if it can but turne vp the Ball towardes Christ lifted vp vnto the Crosse, it will be enough to cure the deadly wound, the old Serpent hath giuen vs. The Palsie shaking hand of a poore Lazar, may serue to receiue the deuotion of a Passenger, so the purblind eye of our Faith, if it can but turn up the Ball towards christ lifted up unto the Cross, it will be enough to cure the deadly wound, the old Serpent hath given us The Palsy shaking hand of a poor Lazar, may serve to receive the devotion of a Passenger,
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(4) part (DIV2)
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410
as well as the best, though the other can hold it fastest. Though the Bonie partes in mans body be the strongest;
as well as the best, though the other can hold it fastest. Though the Bony parts in men body be the Strongest;
c-acp av c-acp dt js, cs dt n-jn vmb vvi pn31 av-js. cs dt j n2 p-acp ng1 n1 vbb dt js;
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411
yet there is as much life in the weake Flesh, as in them.
yet there is as much life in the weak Flesh, as in them.
av a-acp vbz p-acp d n1 p-acp dt j n1, c-acp p-acp pno32.
(4) part (DIV2)
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412
The weakest Ioynt of the body (so it be liuing) is as liuing as the rest.
The Weakest Joint of the body (so it be living) is as living as the rest.
dt js n1 pp-f dt n1 (av pn31 vbb vvg) vbz p-acp vvg p-acp dt n1.
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413
So this is the ordinaunce of Diuine prouidence in the body of the Church, that euery one of the Elect, the members thereof, should haue so much Fayth measured out vnto them,
So this is the Ordinance of Divine providence in the body of the Church, that every one of the Elect, the members thereof, should have so much Faith measured out unto them,
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(4) part (DIV2)
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414
as might suffice to their saluation. As hee that gathered much Manna had not the more:
as might suffice to their salvation. As he that gathered much Manna had not the more:
c-acp vmd vvi p-acp po32 n1. p-acp pns31 cst vvd d n1 vhd xx dt av-dc:
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415
and as hee that gathered lesse, had not lesse, but had enough as well as the other;
and as he that gathered less, had not less, but had enough as well as the other;
cc c-acp pns31 cst vvd av-dc, vhd xx av-dc, cc-acp vhd d a-acp av c-acp dt j-jn;
(4) part (DIV2)
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416
so it is with Fayth, the food of the Soule:
so it is with Faith, the food of the Soul:
av pn31 vbz p-acp n1, dt n1 pp-f dt n1:
(4) part (DIV2)
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417
hee that hath the least, hath enough to saue his Soule in the day of the Lord,
he that hath the least, hath enough to save his Soul in the day of the Lord,
pns31 cst vhz dt av-ds, vhz av-d pc-acp vvi po31 n1 p-acp dt n1 pp-f dt n1,
(4) part (DIV2)
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418
as well as hee that hath the greatest measure thereof.
as well as he that hath the greatest measure thereof.
c-acp av c-acp pns31 cst vhz dt js n1 av.
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419
Thus Fayth is the Seale of our Predestination vnto life, in asmuch as none are capable thereof, but the sealed sort:
Thus Faith is the Seal of our Predestination unto life, in as as none Are capable thereof, but the sealed sort:
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wherefore it is stiled, The Fayth of the elect. Wherefore Luke speaking of the Gentiles who had been Paules auditors, sayth:
Wherefore it is styled, The Faith of the elect. Wherefore Lycia speaking of the Gentiles who had been Paul's Auditors, say:
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421
As many as were ordayned vnto life, beleeued. In this respect, Paul entituleth Fayth, The earnest of our adoption and inheritaunce. As many as were ordained unto life, believed. In this respect, Paul entitleth Faith, The earnest of our adoption and inheritance.
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422
Men simply naturall, perceiue not the thinges that are of God; and so can not spanne or comprehend the Fayth.
Men simply natural, perceive not the things that Are of God; and so can not span or comprehend the Faith.
n2 av-j j, vvb xx dt n2 cst vbr pp-f np1; cc av vmb xx n1 cc vvi dt n1.
(4) part (DIV2)
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423
To this, giue all the Fathers consent, that Fayth is the effect of Predestination. So Augustine, auoweth against the Pelagians in sundrie places.
To this, give all the Father's consent, that Faith is the Effect of Predestination. So Augustine, avoweth against the Pelagians in sundry places.
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424
Now whereas others are sayd to beleeue as the Deuils, They beleeue and tremble: as the temporizers of these dayes;
Now whereas Others Are said to believe as the Devils, They believe and tremble: as the temporizers of these days;
av cs ng2-jn vbr vvn pc-acp vvi p-acp dt n2, pns32 vvb cc vvi: p-acp dt n2 pp-f d n2;
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425
it is so abusiuely and improperly sayd of them. It is as Augustine sayth: Alij cogitant, pij credunt, The Godly beleeue; others doe but thinke:
it is so abusively and improperly said of them. It is as Augustine say: Alij cogitant, pij credunt, The Godly believe; Others do but think:
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(4) part (DIV2)
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426
The Fayth is not in them, but a kinde of Fancie onely.
The Faith is not in them, but a kind of Fancy only.
dt n1 vbz xx p-acp pno32, cc-acp dt n1 pp-f n1 av-j.
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427
This Fayth is a harder matter then the Schoole of Rome conceiueth, who recke no more of it,
This Faith is a harder matter then the School of Room conceiveth, who reck no more of it,
d n1 vbz dt jc n1 cs dt n1 pp-f vvb vvz, r-crq vvi av-dx dc pp-f pn31,
(4) part (DIV2)
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428
then of an ordinarie gift of God;
then of an ordinary gift of God;
av pp-f dt j n1 pp-f np1;
(4) part (DIV2)
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429
of a certaine light of the minde, by which one assenteth to the word of God; (as Canisius hath excogitated:
of a certain Light of the mind, by which one assenteth to the word of God; (as Canisius hath excogitated:
pp-f dt j n1 pp-f dt n1, p-acp r-crq crd vvz p-acp dt n1 pp-f np1; (c-acp np1 vhz vvn:
(4) part (DIV2)
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430
then of an actiō of the vnderstanding, as the Rhemistes would haue it:then of an actium of the understanding, as the Rheumatics would have it:
av pp-f dt n1 pp-f dt vvg, p-acp dt n2 vmd vhi pn31:
(4) part (DIV2)
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431
to be onely occupied in generalities, and neuer to descende to application in particular, as Andradius dreameth.
to be only occupied in Generalities, and never to descend to application in particular, as Andreas dreameth.
pc-acp vbi av-j vvn p-acp n2, cc av-x pc-acp vvi p-acp n1 p-acp j, p-acp np1 vvz.
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432
For such a Fayth, the verie Reprobates may be owners of: for their mindes may be illuminated in the knowledge of the trueth;
For such a Faith, the very Reprobates may be owners of: for their minds may be illuminated in the knowledge of the truth;
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(4) part (DIV2)
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and they may bee throughly perswaded of it. And therefore they haue this action of vnderstanding.
and they may be thoroughly persuaded of it. And Therefore they have this actium of understanding.
cc pns32 vmb vbi av-j vvn pp-f pn31. cc av pns32 vhb d n1 pp-f n1.
(4) part (DIV2)
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434
And this is the generall Fayth that taketh vp thinges in grosse; which the Deuilles themselues haue.
And this is the general Faith that Takes up things in gross; which the Devils themselves have.
cc d vbz dt j n1 cst vvz a-acp n2 p-acp j; r-crq dt n2 px32 vhb.
(4) part (DIV2)
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Wee teach and prooue, that Fayth consisteth in a facultie of apprehending and applying Christ: that to Beleeue, Apprehend, and to Receiue Christ, are all one.
we teach and prove, that Faith Consisteth in a faculty of apprehending and applying christ: that to Believe, Apprehend, and to Receive christ, Are all one.
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Thus Saint John compoundeth and confoundeth them, where he sayth;
Thus Saint John compoundeth and confoundeth them, where he say;
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As many as receiued him, to them he gaue power to be the Sounes of God, As many as received him, to them he gave power to be the Sounes of God,
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euen to them that beleeue in his Name. Thus is Faith an application of Christ in speciall to it selfe:even to them that believe in his Name. Thus is Faith an application of christ in special to it self:
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as a poore man when an almes is giuen him, he doth put foorth his hand and draw it in againe vnto himselfe,
as a poor man when an alms is given him, he does put forth his hand and draw it in again unto himself,
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and maketh the almes his owne.
and makes the alms his own.
cc vv2 dt n2 po31 d.
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This is the reason of the Metaphor of Putting on of Christ, taken vp by the Apostle, where hee entreateth of the nature of Fayth. This is the reason of the Metaphor of Putting on of christ, taken up by the Apostle, where he entreateth of the nature of Faith.
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But Christ is onely Put on by way of application in particular, of his righteousnesse laide to our heartes,
But christ is only Put on by Way of application in particular, of his righteousness laid to our hearts,
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as the Garment is applyed vnto the backe, when it is put vpon it. Hitherto hath reference the manducation and potation of Christ, which is by Fayth.
as the Garment is applied unto the back, when it is put upon it. Hitherto hath Referente the manducation and potation of christ, which is by Faith.
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Now the meate and drinke that wee take downe to doe vs good, must be tasted, minced by the Teeth, conueyed into the Stomacke, digested, Now the meat and drink that we take down to do us good, must be tasted, minced by the Teeth, conveyed into the Stomach, digested,
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and after all these, be particularly applyed to their seuerall partes that are to be nourished by them.
and After all these, be particularly applied to their several parts that Are to be nourished by them.
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Hence it is that Saint Paul prayeth for the Ephesians, That Christ may dwell in their heartes by fayth:
Hence it is that Saint Paul Prayeth for the Ephesians, That christ may dwell in their hearts by faith:
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Which can not be without the apprehension of him.
Which can not be without the apprehension of him.
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He therefore may properly be sayd to beleeue, that can distinctly and truely say of himselfe, that he is throughly perswaded in his conscience, that he is reconciled vnto God for all his sinnes,
He Therefore may properly be said to believe, that can distinctly and truly say of himself, that he is thoroughly persuaded in his conscience, that he is reconciled unto God for all his Sins,
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and is accepted vnto eternall life in him. Thus Paul teacheth both by practise and precept:
and is accepted unto Eternal life in him. Thus Paul Teaches both by practice and precept:
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as where hauing first set downe the generall Proposition: A man is not iustified by the workes of the Law;
as where having First Set down the general Proposition: A man is not justified by the works of the Law;
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but by Faith in Christ Iesu: Hee immediatly inferreth the Application of it to himfelfe in particular:but by Faith in christ Iesu: He immediately infers the Application of it to himfelfe in particular:
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Wee haue beleeued in Iesu Christ, that wee might be iustified by the Fayth of Christ. we have believed in Iesu christ, that we might be justified by the Faith of christ.
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And beneath in the 20. verse more specially he maketh vse thereof, thus vnto himselfe:
And beneath in the 20. verse more specially he makes use thereof, thus unto himself:
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I liue by faith in the Sonne of God, who hath loued mee, and giuen himselfe for mee. I live by faith in the Son of God, who hath loved me, and given himself for me.
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Ney ther doth Paule take this as his prerogatiue, or peculiar, aboue others;
Ney there does Paul take this as his prerogative, or peculiar, above Others;
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but only setteth out himselfe for an example vnto vs, that wee should so instruct and comfort our selues:
but only sets out himself for an Exampl unto us, that we should so instruct and Comfort our selves:
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Wherefore else where he sayeth, For this cause, was J receiued vnto mercie, that Iesus Christ should first shew on mee, all long suffring,
Wherefore Else where he Saith, For this cause, was J received unto mercy, that Iesus christ should First show on me, all long suffering,
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vnto the ensample of them, which shall in time to come beleeue in him, vnto eternall life. unto the ensample of them, which shall in time to come believe in him, unto Eternal life.
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And how this is incident to all beleeuers, in an other place he telleth vs, where hauing thus said, cōcerning himselfe.
And how this is incident to all believers, in an other place he Telleth us, where having thus said, Concerning himself.
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I Iudge all thinges but doung, that I might win Christ, and might be found in him, not hauing mine owne righteousnesse, which is of the Lawe, I Judge all things but dung, that I might win christ, and might be found in him, not having mine own righteousness, which is of the Law,
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but that which is through the faith of Christ, euen the righteousnes which is of God through faith: but that which is through the faith of christ, even the righteousness which is of God through faith:
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He teacheth vs, that this is direction for vs, and the inherent condition of Fayth; Let as many as be perfect, be thus minded.
He Teaches us, that this is direction for us, and the inherent condition of Faith; Let as many as be perfect, be thus minded.
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Thus Fayth liueih not in suspense betwixt Hope and Feare, as the Crow that flyeth betweene Heauen and Earth;
Thus Faith liueih not in suspense betwixt Hope and fear, as the Crow that flies between Heaven and Earth;
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but nestleth herselfe in the Woundes of Christ, as Doues in the cliftes and holes of Rockes.
but nestleth herself in the Wounds of christ, as Dove in the cliftes and holes of Rocks.
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By this, Wee stand, sayth Saint Paul; nay, by this, Wee liue, sayth the Prophet Abacuc. Fayth is the Spirit and Soule of the Newman.
By this, we stand, say Saint Paul; nay, by this, we live, say the Prophet Habakkuk. Faith is the Spirit and Soul of the Newman.
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Wee haue the name that we liue: but indeed we are dead towardes God, if wee beleeue not;
we have the name that we live: but indeed we Are dead towards God, if we believe not;
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If Peraduenture, are not wordes that proceed from the mouth of Fayth, but it is the pronuntiation of Babylon; as it is thus written: If Peradventure, Are not words that proceed from the Mouth of Faith, but it is the pronunciation of Babylon; as it is thus written:
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Bring Balme for her Sore, Jf she may he healed. Bring Balm for her Soar, If she may he healed.
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Peraduenture, is a Plaister to be set on the Sore and side of Simon Magus, whom Simon Peter summoning to repentance, saith: Peradventure, is a Plaster to be Set on the Soar and side of Simon Magus, whom Simon Peter summoning to Repentance, Says:
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Pray to God, that if it be possible, the thoughtes of thine heart may be forgiuen thee. Pray to God, that if it be possible, the thoughts of thine heart may be forgiven thee.
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Wherefore make wee not our case, like the case of the Elephant, who lyeth downe, and cannot rise againe:
Wherefore make we not our case, like the case of the Elephant, who lies down, and cannot rise again:
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Let vs not so farre bend the Bowe, as to breake it: But in the cause of Faith, let vs take vp Peters Text:
Let us not so Far bend the Bow, as to break it: But in the cause of Faith, let us take up Peter's Text:
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Maister, it is good for vs to be heere. Let vs taste of the Tree of Life, and our eyes shall bee opened.Master, it is good for us to be Here. Let us taste of the Tree of Life, and our eyes shall be opened.
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Let vs sprinckle our heartes, with the blood of the Lambe, and the destructiue Angell shall not hurt vs:
Let us sprinkle our hearts, with the blood of the Lamb, and the destructive Angel shall not hurt us:
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Let vs say with the Spouse, in the Canticles: J haue found him, whom my Soule loueth, I will hold him fast,
Let us say with the Spouse, in the Canticles: J have found him, whom my Soul loves, I will hold him fast,
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and will not let him goe. The forgiuenes of our finns, is an Article of our Christian faith;and will not let him go. The forgiveness of our fins, is an Article of our Christian faith;
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so that hee that beleeueth it not, is not a Christian.
so that he that Believeth it not, is not a Christian.
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This Faith is required of vs, through our whole life, but cheifely, about the time of our death; (when our Wealth,
This Faith is required of us, through our Whole life, but chiefly, about the time of our death; (when our Wealth,
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and Wel willers, our Senses and Sensualities, and all outward sollaces, and succours forsake vs.) For then Faith enforceth vs, to goe out of our selues,
and Well willers, our Senses and Sensualities, and all outward solaces, and succours forsake us) For then Faith enforceth us, to go out of our selves,
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and to runne to the mercie of God, as to our Cittie of refuge;
and to run to the mercy of God, as to our city of refuge;
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Then is Faith the hande of the Soule, by which wee draw in Christ to our selues, with all his Benefites.
Then is Faith the hand of the Soul, by which we draw in christ to our selves, with all his Benefits.
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Then is Faith the mouth of the heart, by which wee feede on Christ, as on a restoratiue, eating his Body,
Then is Faith the Mouth of the heart, by which we feed on christ, as on a restorative, eating his Body,
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and drinking his Blood, vnto eternall life.
and drinking his Blood, unto Eternal life.
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Then is Faith the Foote of the minde, which enableth vs to walke with God, the meanes whereby wee are familiar with him.
Then is Faith the Foot of the mind, which enableth us to walk with God, the means whereby we Are familiar with him.
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Then is Faith the Eare, by which wee heare God speaking to vs, out of the word.
Then is Faith the Ear, by which we hear God speaking to us, out of the word.
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Then is Faith, the Tongue of the Soule, by which wee talke with God, and inuocate his most holy and reuerende name.
Then is Faith, the Tongue of the Soul, by which we talk with God, and invocate his most holy and reverend name.
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Wherefore Luther was wont to say, That men become best Christians, when they are at Deaths doore.
Wherefore Luther was wont to say, That men become best Christians, when they Are At Death's door.
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When Dauid sawe nothing but present death before his eyes, the People determining with themselues to stone him;
When David saw nothing but present death before his eyes, the People determining with themselves to stone him;
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his Quietus est, that he immediately tooke out, was in the Lord his God.
his Quietus est, that he immediately took out, was in the Lord his God.
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And the vse that he made to himselfe, of the Promises of God, was the argument of his Ioye, and the lifter vp of his head, in the time of trouble; where he sayth:
And the use that he made to himself, of the Promises of God, was the argument of his Joy, and the lifter up of his head, in the time of trouble; where he say:
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Remember the promife made to thy Seruant, wherein thou hast caused mee to put my trust: remember the promife made to thy Servant, wherein thou hast caused me to put my trust:
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It is my comfort in my trouble, for thy promise quickned mee. As else where, where he sayeth, My Flesh, and my heart faileth:
It is my Comfort in my trouble, for thy promise quickened me. As Else where, where he Saith, My Flesh, and my heart Faileth:
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But God is the strength of my heart, & my portion for euer. But God is the strength of my heart, & my portion for ever.
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The Jsraelites, when they had beene stroken by firie Serpents in the Wildernesse, and their wounds were deadly;
The Israelites, when they had been stroken by firy Serpents in the Wilderness, and their wounds were deadly;
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they cast vp their eyes to the Brazen Serpent, (as God would haue them,) and they were forthwith healed.
they cast up their eyes to the Brazen Serpent, (as God would have them,) and they were forthwith healed.
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So when the fiery Dart of death, striketh vs at the very heart, fixe wee the eyes of our fayth vpon Christ, lifted vp vpon the Crosse,
So when the fiery Dart of death, striketh us At the very heart, fix we the eyes of our faith upon christ, lifted up upon the Cross,
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and so by the Path-way, and Region of death, wee shall haue the through passage, and entry, vnto eternall life.
and so by the Pathway, and Region of death, we shall have the through passage, and entry, unto Eternal life.
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All this while I deny not, but that this fayth in the best of the bunch, skirmisheth with doubtes.
All this while I deny not, but that this faith in the best of the bunch, skirmisheth with doubts.
d d cs pns11 vvb xx, cc-acp cst d n1 p-acp dt js pp-f dt n1, vvz p-acp n2.
(4) part (DIV2)
52
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Hee that neuer doubted of his election, neuer yet beleeued it. As he that is in health, feeleth many grudginges, and motions vnto sicknesse;
He that never doubted of his election, never yet believed it. As he that is in health, feeleth many grudgings, and motions unto sickness;
pns31 cst av-x vvd pp-f po31 n1, av-x av vvd pn31. p-acp pns31 cst vbz p-acp n1, vvz d n2-vvg, cc n2 p-acp n1;
(4) part (DIV2)
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which he should neuer feele, were hee not sound.
which he should never feel, were he not found.
r-crq pns31 vmd av-x vvi, vbdr pns31 xx vvi.
(4) part (DIV2)
52
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So the true beleeuer feeleth many quaimes, which he should not haue had, had he not beleeued:
So the true believer feeleth many quaimes, which he should not have had, had he not believed:
np1 dt j n1 vvz d n2, r-crq pns31 vmd xx vhi vhn, vhd pns31 xx vvn:
(4) part (DIV2)
52
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502
For in Man, there is a double estate, as he is compounded of Nature, and Grace.
For in Man, there is a double estate, as he is compounded of Nature, and Grace.
c-acp p-acp n1, pc-acp vbz dt j-jn n1, c-acp pns31 vbz vvn pp-f n1, cc n1.
(4) part (DIV2)
52
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503
By the first, (that is Nature,) hee and his flesh; (as Man and Wife,) maketh but one Boody,
By the First, (that is Nature,) he and his Flesh; (as Man and Wife,) makes but one Boody,
p-acp dt ord, (cst vbz n1,) pns31 cc po31 n1; (c-acp n1 cc n1,) vvz p-acp crd np1,
(4) part (DIV2)
52
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wherfore the one consenteth, and is accessary to the other. When the flesh sinneth, man also sinneth, that consisteth of Flesh:
Wherefore the one consenteth, and is accessary to the other. When the Flesh Sinneth, man also Sinneth, that Consisteth of Flesh:
c-crq dt pi vvz, cc vbz j-jn p-acp dt n-jn. c-crq dt n1 vvz, n1 av vvz, cst vvz pp-f n1:
(4) part (DIV2)
52
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yea when the Flesh perisheth, the Man perisheth; as a louing couple, they liue and die togeather.
yea when the Flesh Perishes, the Man Perishes; as a loving couple, they live and die together.
uh c-crq dt n1 vvz, dt n1 vvz; c-acp dt j-vvg n1, pns32 vvb cc vvi av.
(4) part (DIV2)
52
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506
By the second, albeit his Flesh be about him, yet hee and his Flesh haue made a diuorce.
By the second, albeit his Flesh be about him, yet he and his Flesh have made a divorce.
p-acp dt ord, cs po31 n1 vbb p-acp pno31, av pns31 cc po31 n1 vhb vvn dt n1.
(4) part (DIV2)
52
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This Diuorce is made, when a man beginneth to displease himselfe, and to hate the Flesh, and the filthy fruites thereof.
This Divorce is made, when a man begins to displease himself, and to hate the Flesh, and the filthy fruits thereof.
d n1 vbz vvn, c-crq dt n1 vvz pc-acp vvi px31, cc pc-acp vvi dt n1, cc dt j n2 av.
(4) part (DIV2)
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Now vpon this Diuorce, they are no more one, but twaine; and are so deuided, as the one hath nothing to doe with the other.
Now upon this Divorce, they Are no more one, but twaine; and Are so divided, as the one hath nothing to do with the other.
av p-acp d n1, pns32 vbr dx dc crd, cc-acp crd; cc vbr av vvn, c-acp dt pi vhz pix pc-acp vdi p-acp dt n-jn.
(4) part (DIV2)
53
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509
In this case, although the Elesh bringeth foorth sinne, and perisheth: yet the Christian is not in the state of damnation.
In this case, although the Flesh brings forth sin, and Perishes: yet the Christian is not in the state of damnation.
p-acp d n1, cs dt n1 vvz av n1, cc vvz: av dt njp vbz xx p-acp dt n1 pp-f n1.
(4) part (DIV2)
53
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510
Therefore howsoeuer the Flesh fathereth doubtes, recount with thy selfe this Diuorce, and that thou art now wedded vnto Christ;
Therefore howsoever the Flesh fathereth doubts, recount with thy self this Divorce, and that thou art now wedded unto christ;
av c-acp dt n1 vvz n2, vvb p-acp po21 n1 d n1, cc cst pns21 vb2r av vvn p-acp np1;
(4) part (DIV2)
53
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and so disclaime thy sinnes, as none of thine, basely begotten, and bastardly brattes. Say I doubt;
and so disclaim thy Sins, as none of thine, basely begotten, and bastardly brattes. Say I doubt;
cc av vvb po21 n2, c-acp pix pp-f png21, av-j vvn, cc j n2. n1 pns11 vvb;
(4) part (DIV2)
53
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but I detest my doubtinges, I am no cause of them:
but I detest my doubtings, I am no cause of them:
cc-acp pns11 vvb po11 n2-vvg, pns11 vbm dx n1 pp-f pno32:
(4) part (DIV2)
53
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But my Flesh is the occasion, which shall perish, when as my Soule shalbe saued by Iesus Christ.
But my Flesh is the occasion, which shall perish, when as my Soul shall saved by Iesus christ.
cc-acp po11 n1 vbz dt n1, r-crq vmb vvi, c-crq c-acp po11 n1 vmb|vbi vvn p-acp np1 np1.
(4) part (DIV2)
53
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In the meane while, cure this Disease of thy doubtinges, with these preseruatiues, I prescribe thee.
In the mean while, cure this Disease of thy doubtings, with these preservatives, I prescribe thee.
p-acp dt j n1, vvb d n1 pp-f po21 n2, p-acp d n2, pns11 vvb pno21.
(4) part (DIV2)
53
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1 That it is Gods positiue, and expresse precept, thou shouldest beleeue in Christ: His Precept runneth thus.
1 That it is God's positive, and express precept, thou Shouldst believe in christ: His Precept Runneth thus.
vvd cst pn31 vbz ng1 j, cc vvi n1, pns21 vmd2 vvi p-acp np1: po31 n1 vvz av.
(4) part (DIV2)
54
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This is his commaundement, that wee beleeue in the Name of his sonne Jesus Christ: Thou darest not breake the eight Commaundement of the morall Law;This is his Commandment, that we believe in the Name of his son jesus christ: Thou Darest not break the eight Commandment of the moral Law;
d vbz po31 n1, cst pns12 vvb p-acp dt n1 pp-f po31 n1 np1 np1: pns21 vv2 xx vvi dt crd n1 pp-f dt j n1;
(4) part (DIV2)
54
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Thou shalt not steale. And why art thou so bould as to breake this, this being as forcible a binder as the other?Thou shalt not steal. And why art thou so bold as to break this, this being as forcible a binder as the other?
pns21 vm2 xx vvi. cc c-crq vb2r pns21 av j c-acp pc-acp vvi d, d vbg a-acp j dt n1 p-acp dt j-jn?
(4) part (DIV2)
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2 That God his promises of saluation in Christ, are indefinite, and generall, excluding none. Let one of them, heere stand in the roome of manie.
2 That God his promises of salvation in christ, Are indefinite, and general, excluding none. Let one of them, Here stand in the room of many.
crd cst np1 po31 n2 pp-f n1 p-acp np1, vbr j, cc n1, vvg pix. vvb crd pp-f pno32, av vvb p-acp dt n1 pp-f d.
(4) part (DIV2)
55
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So God loued the world, that he gaue his only begotten Sonne; that whosoeuer beleeueth in him, should not perish, but haue euerlasting life. So God loved the world, that he gave his only begotten Son; that whosoever Believeth in him, should not perish, but have everlasting life.
av np1 vvd dt n1, cst pns31 vvd po31 j vvn n1; cst r-crq vvz p-acp pno31, vmd xx vvi, cc-acp vhb j n1.
(4) part (DIV2)
55
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520
When the Prince sealeth his generall pardon for all Felons;
When the Prince Sealeth his general pardon for all Felons;
c-crq dt n1 vvz po31 j n1 p-acp d n2;
(4) part (DIV2)
55
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euery man taketh the benefite of it, though he bee not set downe by his name in it:
every man Takes the benefit of it, though he be not Set down by his name in it:
d n1 vvz dt n1 pp-f pn31, cs pns31 vbb xx vvn a-acp p-acp po31 n1 p-acp pn31:
(4) part (DIV2)
55
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522
But God hath gone further with thee thē so;
But God hath gone further with thee them so;
cc-acp np1 vhz vvn av-jc p-acp pno21 pno32 av;
(4) part (DIV2)
55
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he hath particularly signed thee thy Pardon. 1. First, in the Seale of Baptisme. 2. Secondly, by that of the Supper of the Lord,
he hath particularly signed thee thy Pardon. 1. First, in the Seal of Baptism. 2. Secondly, by that of the Supper of the Lord,
pns31 vhz av-j vvn pno21 po21 n1. crd ord, p-acp dt n1 pp-f n1. crd ord, p-acp d pp-f dt n1 pp-f dt n1,
(4) part (DIV2)
55
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wherfore stand fast in the faith which thou hast made, and doubt no farther of it.
Wherefore stand fast in the faith which thou hast made, and doubt no farther of it.
q-crq vvb av-j p-acp dt n1 r-crq pns21 vh2 vvn, cc vvb av-dx av-jc pp-f pn31.
(4) part (DIV2)
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3 That Distrust and Despaire, displeaseth God almost as much as any other sinne;
3 That Distrust and Despair, displeaseth God almost as much as any other sin;
crd cst n1 cc n1, vvz np1 av p-acp d c-acp d j-jn n1;
(4) part (DIV2)
56
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for thereby thou art no longer the Childe of Abraham, To hope against hope, as thou oughtest.
for thereby thou art no longer the Child of Abraham, To hope against hope, as thou Ought.
c-acp av pns21 vb2r av-dx av-jc dt n1 pp-f np1, pc-acp vvi p-acp n1, c-acp pns21 vmd2.
(4) part (DIV2)
56
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527
Thou robbest God of his Glory, in asmuch as thou makest his infinite Mercie, an vnderling to thy sinnes.
Thou Robbed God of his Glory, in as as thou Makest his infinite Mercy, an underling to thy Sins.
pns21 vv2 n1 pp-f po31 n1, p-acp av c-acp pns21 vv2 po31 j n1, dt n1 p-acp po21 n2.
(4) part (DIV2)
56
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528
Thou makest God a lyer, who hath plighted this promise to thee of forgiuenesse of sinnes:
Thou Makest God a liar, who hath plighted this promise to thee of forgiveness of Sins:
pns21 vv2 np1 dt n1, r-crq vhz vvn d n1 p-acp pno21 pp-f n1 pp-f n2:
(4) part (DIV2)
56
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529
Nay, thou doest iustifie Sathan before God;
Nay, thou dost justify Sathan before God;
uh-x, pns21 vd2 vvi np1 p-acp np1;
(4) part (DIV2)
56
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for God hath sayd it, sworne it, sealed it with the redde precious blood of Christ:
for God hath said it, sworn it, sealed it with the red precious blood of christ:
p-acp np1 vhz vvn pn31, vvn pn31, vvd pn31 p-acp dt j-jn j n1 pp-f np1:
(4) part (DIV2)
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and yet wee rather beleeue the suggestion of Sathan, that the Iustice of God is not to be appeased.
and yet we rather believe the suggestion of Sathan, that the justice of God is not to be appeased.
cc av pns12 av-c vvb dt n1 pp-f np1, cst dt n1 pp-f np1 vbz xx pc-acp vbi vvn.
(4) part (DIV2)
56
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532
This Despaire is a maladie immedicable:
This Despair is a malady immedicable:
d n1 vbz dt n1 j:
(4) part (DIV2)
56
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533
for thereby wee doe as the wilfull diseased man, who when as the Chyrurgian would heale his soare, hee thrusteth his Nayles againe into it, and setteth it backward.
for thereby we do as the wilful diseased man, who when as the Chirurgian would heal his soar, he thrusts his Nails again into it, and sets it backward.
c-acp av pns12 vdb p-acp dt j j-vvn n1, r-crq c-crq p-acp dt n1 vmd vvi po31 n1, pns31 vvz po31 n2 av p-acp pn31, cc vvz pn31 av-j.
(4) part (DIV2)
56
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But all this while, how should a man know that hee is thus Sealed, and hath this indeleble character of Fayth stamped on his Soule? For many a mans Fayth is but fayned, and formed to the times.
But all this while, how should a man know that he is thus Sealed, and hath this indelible character of Faith stamped on his Soul? For many a men Faith is but feigned, and formed to the times.
p-acp d d n1, q-crq vmd dt n1 vvb cst pns31 vbz av vvn, cc vhz d j n1 pp-f n1 vvn p-acp po31 n1? p-acp d dt ng1 n1 vbz p-acp vvn, cc vvn p-acp dt n2.
(4) part (DIV2)
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And such do but beguile themselues, while they stand in opinion they doe beleeue, and beleeue not at all.
And such do but beguile themselves, while they stand in opinion they do believe, and believe not At all.
cc d vdb p-acp vvi px32, cs pns32 vvb p-acp n1 pns32 vdb vvi, cc vvb xx p-acp d.
(4) part (DIV2)
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I answere, that such resemble them, that dreame that they are Princes and great States, and awake starke Beggars.
I answer, that such resemble them, that dream that they Are Princes and great States, and awake stark Beggars.
pns11 vvb, cst d vvb pno32, cst vvb cst pns32 vbr n2 cc j n2, cc vvb av-j n2.
(4) part (DIV2)
58
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Such as truly beleeue, doe know they beleeue, euen as hee that hath a Iewell in his hand, knoweth that he hath it.
Such as truly believe, do know they believe, even as he that hath a Jewel in his hand, Knoweth that he hath it.
d c-acp av-j vvi, vdb vvi pns32 vvb, av c-acp pns31 cst vhz dt n1 p-acp po31 n1, vvz cst pns31 vhz pn31.
(4) part (DIV2)
58
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For if a man that beleeueth an other man on his word, doth know that he beleeueth him:
For if a man that Believeth an other man on his word, does know that he Believeth him:
p-acp cs dt n1 cst vvz dt j-jn n1 p-acp po31 n1, vdz vvi cst pns31 vvz pno31:
(4) part (DIV2)
58
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how much more shall hee, whose heart is inspired with true Fayth, by the worke of the holy Ghost, to beleeue the Gospell, know that hee beleeueth it? If a man might not know whether hee hath this true Fayth or noe;
how much more shall he, whose heart is inspired with true Faith, by the work of the holy Ghost, to believe the Gospel, know that he Believeth it? If a man might not know whither he hath this true Faith or no;
c-crq av-d av-dc vmb pns31, rg-crq n1 vbz vvn p-acp j n1, p-acp dt n1 pp-f dt j n1, pc-acp vvi dt n1, vvb cst pns31 vvz pn31? cs dt n1 vmd xx vvi cs pns31 vhz d j n1 cc uh-dx;
(4) part (DIV2)
58
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how is it that the Apostle perswadeth vs thus: Prooue your selues whether yee be in the Fayth:
how is it that the Apostle Persuadeth us thus: Prove your selves whither ye be in the Faith:
q-crq vbz pn31 cst dt n1 vvz pno12 av: vvb po22 n2 cs pn22 vbb p-acp dt n1:
(4) part (DIV2)
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thereby insinuating, that it is to be discerned, prooued, and knowne, whether we do beleeue? So that as hee that vnderstandeth, knoweth that he vnderstandeth: thereby insinuating, that it is to be discerned, proved, and known, whither we do believe? So that as he that understandeth, Knoweth that he understandeth:
av vvg, cst pn31 vbz pc-acp vbi vvn, vvn, cc vvn, cs pns12 vdb vvi? av d c-acp pns31 cst vvz, vvz cst pns31 vvz:
(4) part (DIV2)
58
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So he that beleeueth, knoweth that hee beleeueth. Wherfore Saint Paul thus speaketh of himselfe: I know whom I haue beleeued.
So he that Believeth, Knoweth that he Believeth. Wherefore Saint Paul thus speaks of himself: I know whom I have believed.
av pns31 cst vvz, vvz cst pns31 vvz. q-crq n1 np1 av vvz pp-f px31: pns11 vvb r-crq pns11 vhb vvn.
(4) part (DIV2)
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A poynt which Saint Iohn thus concludeth, saying: Hereby wee know, that he abideth in vs: A point which Saint John thus Concludeth, saying: Hereby we know, that he Abideth in us:
dt n1 r-crq n1 np1 av vvz, vvg: av pns12 vvb, cst pns31 vvz p-acp pno12:
(4) part (DIV2)
58
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euen by that spirit, which he hath giuen vs. Augustine is plentifull in this cause:even by that Spirit, which he hath given us Augustine is plentiful in this cause:
av p-acp d n1, r-crq pns31 vhz vvn pno12 np1 vbz j p-acp d n1:
(4) part (DIV2)
58
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545
I will charge you, Quis { que } vidit fidem esse in corde suo si credat: si non videt cam deesse.
I will charge you, Quis { que } vidit fidem esse in cord Sue si Credat: si non videt cam deesse.
pns11 vmb vvi pn22, fw-la { fw-fr } fw-la fw-la fw-la p-acp n1 fw-la fw-la fw-la: fw-fr fw-fr fw-la fw-la n1.
(4) part (DIV2)
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Euery one perceiueth that hee hath fayth in his heart, if he beleeueth: If not, he findeth that he is without it. Againe, where he sayeth:
Every one perceives that he hath faith in his heart, if he Believeth: If not, he finds that he is without it. Again, where he Saith:
d pi vvz d pns31 vhz n1 p-acp po31 n1, cs pns31 vvz: cs xx, pns31 vvz cst pns31 vbz p-acp pn31. av, c-crq pns31 vvz:
(4) part (DIV2)
58
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Credens videt propriam suam fidem, per quam respondet se credere sine dubitatione. The beleeuer feeleth his owne Faith, by which he beleeueth without doubtinges. In an other place, thus: Credens videt propriam suam fidem, per quam Respondet se Believe sine dubitatione. The believer feeleth his own Faith, by which he Believeth without doubtings. In an other place, thus:
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la. dt n1 vvz po31 d n1, p-acp r-crq pns31 vvz p-acp n2. p-acp dt j-jn n1, av:
(4) part (DIV2)
58
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Qui diligit Fratrem suum, magisscit dilectionem per quam diligit, quam Fratrem quem diligit. Hee that looueth his Brother, knoweth the loue, wherewith he loueth him;Qui diligit Fratrem suum, magisscit dilectionem per quam diligit, quam Fratrem Whom diligit. He that looueth his Brother, Knoweth the love, wherewith he loves him;
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la. pns31 cst vvz po31 n1, vvz dt n1, c-crq pns31 vvz pno31;
(4) part (DIV2)
58
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better then he knoweth his Brother whom hee loueth.
better then he Knoweth his Brother whom he loves.
jc cs pns31 vvz po31 n1 ro-crq pns31 vvz.
(4) part (DIV2)
58
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550
This, and such like effects of Gods Predestination, are not simply effects, but such effects thereof,
This, and such like effects of God's Predestination, Are not simply effects, but such effects thereof,
np1, cc d j n2 pp-f npg1 n1, vbr xx av-j n2, cc-acp d n2 av,
(4) part (DIV2)
58
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as they also may be saide to be Seales of it. For God to vsward, is like to the Sunne.
as they also may be said to be Seals of it. For God to usward, is like to the Sun.
c-acp pns32 av vmb vbi vvd pc-acp vbi n2 pp-f pn31. p-acp np1 p-acp n1, vbz av-j p-acp dt n1.
(4) part (DIV2)
58
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The Sunne when it shineth on vs (and in a manner, looketh vs on the face,) printeth in such sort, the Image of his light in our eyes;
The Sun when it shines on us (and in a manner, looks us on the face,) printeth in such sort, the Image of his Light in our eyes;
dt n1 c-crq pn31 vvz p-acp pno12 (cc p-acp dt n1, vvz pno12 p-acp dt n1,) vvz p-acp d n1, dt n1 pp-f po31 n1 p-acp po12 n2;
(4) part (DIV2)
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as wee also are made partakers of the same light, and are enabled to looke vpon the Sunne, & the light thereof.
as we also Are made partakers of the same Light, and Are enabled to look upon the Sun, & the Light thereof.
c-acp pns12 av vbr vvn n2 pp-f dt d n1, cc vbr vvn pc-acp vvi p-acp dt n1, cc dt n1 av.
(4) part (DIV2)
58
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For the beames of the Sunne, striking vpon vs, haue a repercussion and reflexe towards the Sunne:
For the beams of the Sun, striking upon us, have a repercussion and reflex towards the Sun:
p-acp dt n2 pp-f dt n1, vvg p-acp pno12, vhb dt n1 cc n1 p-acp dt n1:
(4) part (DIV2)
58
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So the Lord, the Sonne of Righteousnesse, looketh vpon vs, and knoweth vs to be his:
So the Lord, the Son of Righteousness, looks upon us, and Knoweth us to be his:
av dt n1, dt n1 pp-f n1, vvz p-acp pno12, cc vvz pno12 pc-acp vbi po31:
(4) part (DIV2)
58
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And then the Elect being made partakers of his Light and Knowledge; hee maketh vs likewise to know him.
And then the Elect being made partakers of his Light and Knowledge; he makes us likewise to know him.
cc av dt n1 vbg vvn n2 pp-f po31 n1 cc n1; pns31 vvz pno12 av pc-acp vvi pno31.
(4) part (DIV2)
58
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Heereto serue these words of our Sauiour:
Hereto serve these words of our Saviour:
av vvb d n2 pp-f po12 n1:
(4) part (DIV2)
58
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558
J know my sheepe. Inferring therevpon in the next place, And J am knowne of mine: J know my sheep. Inferring thereupon in the next place, And J am known of mine:
pns11 vvb po11 n1. vvg av p-acp dt ord n1, cc pns11 vbm vvn pp-f png11:
(4) part (DIV2)
58
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559
So the first, is the cause of the latter; and the latter, alwayes followeth the former:
So the First, is the cause of the latter; and the latter, always follows the former:
av dt ord, vbz dt n1 pp-f dt d; cc dt d, av vvz dt j:
(4) part (DIV2)
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as if he should haue sayd.
as if he should have said.
c-acp cs pns31 vmd vhi vvn.
(4) part (DIV2)
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561
While I acknowledge them for mine, I make them to haue my light & knowledge, to acknowledge mee their Shephearde.
While I acknowledge them for mine, I make them to have my Light & knowledge, to acknowledge me their Shepherd.
cs pns11 vvb pno32 p-acp png11, pns11 vvb pno32 pc-acp vhi po11 n1 cc n1, pc-acp vvi pno11 po32 n1.
(4) part (DIV2)
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562
Both these, are put togeather by Saint Paul, where hee sayth; Seeing yee know God, or rather are knowne of God.
Both these, Are put together by Saint Paul, where he say; Seeing ye know God, or rather Are known of God.
av-d d, vbr vvn av p-acp n1 np1, c-crq pns31 vvz; vvg pn22 vvb np1, cc av-c vbr vvn pp-f np1.
(4) part (DIV2)
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563
Where hee teacheth, that therefore because God knew the Galathians, who first acknowledged them, for his:
Where he Teaches, that Therefore Because God knew the Galatians, who First acknowledged them, for his:
c-crq pns31 vvz, cst av c-acp np1 vvd dt np2, r-crq ord vvd pno32, c-acp po31:
(4) part (DIV2)
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564
hee consequently imparted this his owne Wisedome to them, and brought them to that passe, to acknowledge the true God to be their God.
he consequently imparted this his own Wisdom to them, and brought them to that pass, to acknowledge the true God to be their God.
pns31 av-j vvd d po31 d n1 p-acp pno32, cc vvd pno32 p-acp d n1, pc-acp vvi dt j np1 pc-acp vbi po32 n1.
(4) part (DIV2)
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565
The like may be sayd of the Loue of God, wherewith he loued vs in Christ to eternall life,
The like may be said of the Love of God, wherewith he loved us in christ to Eternal life,
dt av-j vmb vbi vvn pp-f dt n1 pp-f np1, c-crq pns31 vvd pno12 p-acp np1 p-acp j n1,
(4) part (DIV2)
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566
before the groundworke of the World was laide.
before the groundwork of the World was laid.
p-acp dt n1 pp-f dt n1 vbds vvn.
(4) part (DIV2)
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567
God in louing vs, hath left an impression and obsignation of his loue in our heartes, by which wee returne, and retorte this loue, and loue him againe;
God in loving us, hath left an impression and obsignation of his love in our hearts, by which we return, and retort this love, and love him again;
np1 p-acp vvg pno12, vhz vvn dt n1 cc n1 pp-f po31 n1 p-acp po12 n2, p-acp r-crq pns12 vvb, cc n1 d n1, cc vvb pno31 av;
(4) part (DIV2)
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568
and as it were by the reflexion of these Sun-beames, striking into our heartes, are prouoked to loue him.
and as it were by the reflection of these Sunbeam, striking into our hearts, Are provoked to love him.
cc c-acp pn31 vbdr p-acp dt n1 pp-f d n2, vvg p-acp po12 n2, vbr vvn pc-acp vvi pno31.
(4) part (DIV2)
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569
For Gods loue towardes vs, beeing by nature eternall, bringeth foorth at his full appoynted time, a certaine loue in vs, seruing to the eternitie of his glorie.
For God's love towards us, being by nature Eternal, brings forth At his full appointed time, a certain love in us, serving to the eternity of his glory.
p-acp ng1 n1 p-acp pno12, vbg p-acp n1 j, vvz av p-acp po31 j vvn n1, dt j n1 p-acp pno12, vvg p-acp dt n1 pp-f po31 n1.
(4) part (DIV2)
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570
Hence it is that Saint John sayth: Hence it is that Saint John say:
av pn31 vbz cst n1 np1 vvz:
(4) part (DIV2)
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571
Not that we loued him, but that he first loued vs. As if hee should thus say;Not that we loved him, but that he First loved us As if he should thus say;
xx cst pns12 vvd pno31, cc-acp cst pns31 ord vvd pno12 p-acp cs pns31 vmd av vvi;
(4) part (DIV2)
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572
By setting the Seale of his Loue vpon our heartes, hee effecteth thus much, that wee in the rereward should loue him as a Father:
By setting the Seal of his Love upon our hearts, he Effecteth thus much, that we in the rearward should love him as a Father:
p-acp vvg dt n1 pp-f po31 n1 p-acp po12 n2, pns31 vvz av av-d, cst pns12 p-acp dt n1 vmd vvi pno31 p-acp dt n1:
(4) part (DIV2)
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573
Wherefore by the soliditie of that loue, by which wee haue a feeling that wee loue God, wee are made to know how large the dimensions of that loue of God are, by which from all eternitie in Christ, hee hath embraced vs. Now what is this loue else,
Wherefore by the solidity of that love, by which we have a feeling that we love God, we Are made to know how large the dimensions of that love of God Are, by which from all eternity in christ, he hath embraced us Now what is this love Else,
c-crq p-acp dt n1 pp-f d n1, p-acp r-crq pns12 vhb dt n1 cst pns12 vvb np1, pns12 vbr vvn pc-acp vvi c-crq j dt n2 pp-f d n1 pp-f np1 vbr, p-acp r-crq p-acp d n1 p-acp np1, pns31 vhz vvn pno12 av r-crq vbz d n1 av,
(4) part (DIV2)
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574
but Predestination? So our Election, by which we are put apart in Christ from the residue of the World, setteth a kind of Image of God himselfe vpon vs:
but Predestination? So our Election, by which we Are put apart in christ from the residue of the World, sets a kind of Image of God himself upon us:
cc-acp n1? av po12 n1, p-acp r-crq pns12 vbr vvn av p-acp np1 p-acp dt n1 pp-f dt n1, vvz dt n1 pp-f n1 pp-f np1 px31 p-acp pno12:
(4) part (DIV2)
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575
that is, it begetteth an other Election, by which wee renounce all other Gods, and know no other else but the true God, to be adored and worshipped;
that is, it begetteth an other Election, by which we renounce all other God's, and know no other Else but the true God, to be adored and worshipped;
d vbz, pn31 vvz dt j-jn n1, p-acp r-crq pns12 vvb d j-jn n2, cc vvb dx j-jn av p-acp dt j np1, pc-acp vbi vvn cc vvn;
(4) part (DIV2)
59
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576
and not onely as wee gather the cause from the effect, but as wee draw a Picture from the president;
and not only as we gather the cause from the Effect, but as we draw a Picture from the president;
cc xx av-j c-acp pns12 vvb dt n1 p-acp dt n1, cc-acp c-acp pns12 vvb dt n1 p-acp dt n1;
(4) part (DIV2)
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577
and as from the forme of the Seale in the Waxe, we easily conceiue what is the Image of the Seale it selfe.
and as from the Form of the Seal in the Wax, we Easily conceive what is the Image of the Seal it self.
cc c-acp p-acp dt n1 pp-f dt n1 p-acp dt vvb, pns12 av-j vvb r-crq vbz dt n1 pp-f dt n1 pn31 n1.
(4) part (DIV2)
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578
And thus much of this first Seale, which respecteth God, in these wordes; The Lord knoweth who are his.
And thus much of this First Seal, which respecteth God, in these words; The Lord Knoweth who Are his.
cc av d pp-f d ord n1, r-crq vvz np1, p-acp d n2; dt n1 vvz r-crq vbr png31.
(4) part (DIV2)
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579
The other Seale followeth, which concerneth our selues, in the sequell, thus. Let euery one that calleth vpon the Name of the Lord, depart from iniquitie.
The other Seal follows, which concerns our selves, in the sequel, thus. Let every one that calls upon the Name of the Lord, depart from iniquity.
dt j-jn n1 vvz, r-crq vvz po12 n2, p-acp dt n1, av. vvb d pi cst vvz p-acp dt n1 pp-f dt n1, vvb p-acp n1.
(4) part (DIV2)
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580
To Fayth, the proper indument of the Elect, a speciall Seale of Election, Good workes an other Seale thereof, is immediatly adioyned.
To Faith, the proper indument of the Elect, a special Seal of Election, Good works an other Seal thereof, is immediately adjoined.
p-acp n1, dt j n1 pp-f dt j-vvn, dt j n1 pp-f n1, j n2 dt j-jn n1 av, vbz av-j vvn.
(4) part (DIV2)
62
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581
Good workes can neuer be sundred from Fayth, as Scriptures and Fathers teach, and our Church beleeue.
Good works can never be sundered from Faith, as Scriptures and Father's teach, and our Church believe.
j n2 vmb av-x vbi vvn p-acp n1, c-acp n2 cc n2 vvb, cc po12 n1 vvi.
(4) part (DIV2)
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582
The Apostle speaking of such, who making great wordes of Christ, but denie him in their workes, sayth; They prefesse they know God;
The Apostle speaking of such, who making great words of christ, but deny him in their works, say; They prefesse they know God;
dt n1 vvg pp-f d, r-crq vvg j n2 pp-f np1, p-acp vvi pno31 p-acp po32 n2, vvz; pns32 vvb pns32 vvb np1;
(4) part (DIV2)
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but by workes they denie him, and are abominable, and disobedient; and to euery good worke reprobate: but by works they deny him, and Are abominable, and disobedient; and to every good work Reprobate:
cc-acp p-acp n2 pns32 vvb pno31, cc vbr j, cc j; cc p-acp d j n1 j-jn:
(4) part (DIV2)
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584
Where, to denie God, is to denie the Fayth.
Where, to deny God, is to deny the Faith.
c-crq, pc-acp vvi np1, vbz pc-acp vvi dt n1.
(4) part (DIV2)
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585
In an other place hee sayth, if there be any that prouideth not for his owne,
In an other place he say, if there be any that Provideth not for his own,
p-acp dt j-jn n1 pns31 vvz, cs pc-acp vbb d cst vvz xx p-acp po31 d,
(4) part (DIV2)
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586
and namely for them of his household, he hath denied the Fayth: Now hee that denieth the Fayth, can not haue Fayth. Also, Saint Iohn sayth;and namely for them of his household, he hath denied the Faith: Now he that Denieth the Faith, can not have Faith. Also, Saint John say;
cc av p-acp pno32 pp-f po31 n1, pns31 vhz vvn dt n1: av pns31 cst vvz dt n1, vmb xx vhi n1. av, n1 np1 vvz;
(4) part (DIV2)
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587
Hee that sayth, I know him, and keepeth not his commaundementes, is a lyar: He that say, I know him, and Keepeth not his Commandments, is a liar:
pns31 cst vvz, pns11 vvb pno31, cc vvz xx po31 n2, vbz dt n1:
(4) part (DIV2)
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588
Where hee concludeth that to be a lying and a false Fayth, which hath not ioynt commerce with the performaunce of his preceptes:
Where he Concludeth that to be a lying and a false Faith, which hath not joint commerce with the performance of his Precepts:
c-crq pns31 vvz cst pc-acp vbi dt j-vvg cc dt j n1, r-crq vhz xx n1 n1 p-acp dt n1 pp-f po31 n2:
(4) part (DIV2)
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589
but a counterfait Fayth, is no Fayth at all: Therefore they goe both hand in hand togither;
but a counterfeit Faith, is no Faith At all: Therefore they go both hand in hand together;
cc-acp dt j-jn n1, vbz dx n1 p-acp d: av pns32 vvb d n1 p-acp n1 av;
(4) part (DIV2)
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590
Fayth & Good workes, and will not part company. Fayth without Good workes, is dead: It is Saint Iames his theoreme, and case diuinitie.
Faith & Good works, and will not part company. Faith without Good works, is dead: It is Saint James his theorem, and case divinity.
n1 cc j n2, cc vmb xx vvi n1. n1 p-acp j n2, vbz j: pn31 vbz n1 np1 po31 j-jn, cc n1 n1.
(4) part (DIV2)
62
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591
But dead Fayth, is no more Fayth, then a dead Man, is a Man: The Fathers with one consent, teach the same. Origen sayeth:
But dead Faith, is no more Faith, then a dead Man, is a Man: The Father's with one consent, teach the same. Origen Saith:
p-acp j n1, vbz dx dc n1, cs dt j n1, vbz dt n1: dt n2 p-acp crd n1, vvb dt d. np1 vvz:
(4) part (DIV2)
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592
Male credit quicun { que } peccat. Hee that is a sinner, is but a simple beleeuer.Male credit quicun { que } peccat. He that is a sinner, is but a simple believer.
j-jn n1 fw-fr { fw-fr } fw-la. pns31 cst vbz dt n1, vbz p-acp dt j n1.
(4) part (DIV2)
62
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593
In his Scholie vpon the Romans, hee prooueth the same thus: Omnis qui credit in eum non erubescit: erubescit autem omnis qui peccat: In his Scholie upon the Roman, he proveth the same thus: Omnis qui credit in Eum non erubescit: erubescit autem omnis qui peccat:
p-acp po31 n-jn p-acp dt njp2, pns31 vvz dt d av: fw-la fw-la n1 p-acp fw-la fw-la fw-la: fw-la fw-la fw-la fw-la fw-la:
(4) part (DIV2)
62
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594
ergo qui adhuc ruborē peccati incurrit, credere non videtur. Euery one that beleeueth in him, is not ashamed:ergo qui Adhoc ruborē peccati incurrit, Believe non videtur. Every one that Believeth in him, is not ashamed:
fw-la fw-la fw-la fw-la fw-la n1, fw-la fw-fr fw-la. d pi cst vvz p-acp pno31, vbz xx j:
(4) part (DIV2)
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595
but euery one that sinneth, is ashamed: therefore, hee that falleth into the shame of sinne, seemeth as yet not to beleeue.
but every one that Sinneth, is ashamed: Therefore, he that falls into the shame of sin, seems as yet not to believe.
cc-acp d pi cst vvz, vbz j: av, pns31 cst vvz p-acp dt n1 pp-f n1, vvz a-acp av xx pc-acp vvi.
(4) part (DIV2)
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596
Cyprian singeth the same song, where he saith: Cyprian sings the same song, where he Says:
jp vvz dt d n1, c-crq pns31 vvz:
(4) part (DIV2)
62
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597
Quomodo dixit se credere in Christum, qui non facit quod Christus facere praecepit? How doth hee say that hee beleeueth in Christ, who doth not that which Christ hath commaunded him? Ambrose is as peremptorie in the Point, where he saith; Quomodo dixit se Believe in Christ, qui non facit quod Christus facere praecepit? How does he say that he Believeth in christ, who does not that which christ hath commanded him? Ambrose is as peremptory in the Point, where he Says;
np1 fw-la fw-la fw-la p-acp np1, fw-fr fw-fr fw-la fw-la fw-la fw-la fw-la? q-crq vdz pns31 vvi cst pns31 vvz p-acp np1, r-crq vdz xx d r-crq np1 vhz vvn pno31? np1 vbz a-acp j p-acp dt n1, c-crq pns31 vvz;
(4) part (DIV2)
62
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598
Vbi quis caeperit luxuriart, incipit deuiare a vera fide; Hee that swaggereth, swarueth from the Fayth.Vbi quis caeperit luxuriart, incipit deuiare a vera fide; He that swaggereth, swerveth from the Faith.
fw-la fw-la n1 n1, fw-la n1 dt fw-la fw-la; pns31 cst vvz, vvz p-acp dt n1.
(4) part (DIV2)
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599
Augustine hereunto performeth testimonie in sundry places; Augustine hereunto Performeth testimony in sundry places;
np1 av vvz n1 p-acp j n2;
(4) part (DIV2)
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as where hee sayth, Qui fidem habet sine spe et dilectione, Christum esse credit, non in Christum credit;
as where he say, Qui fidem habet sine See et dilectione, Christ esse credit, non in Christ credit;
c-acp c-crq pns31 vvz, fw-la fw-la fw-la fw-la fw-la fw-la fw-la, np1 fw-la n1, pix p-acp np1 n1;
(4) part (DIV2)
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601
Whosoeuer hath Fayth, without Hope and Loue, beleueth that Christ is; but hee beleeueth not in Christ. Againe where he sayth:
Whosoever hath Faith, without Hope and Love, Believeth that christ is; but he Believeth not in christ. Again where he say:
r-crq vhz n1, p-acp n1 cc n1, vvz cst np1 vbz; cc-acp pns31 vvz xx p-acp np1. av c-crq pns31 vvz:
(4) part (DIV2)
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602
Insoperabilis est bona vita a fide quae per dilectionem operatur: immo ueró ipsa est bona vita: Insoperabilis est Bona vita a fide Quae per dilectionem operatur: Immo ueró ipsa est Bona vita:
fw-la fw-la fw-la fw-la dt fw-la fw-la fw-la fw-la fw-la: j n1 fw-la fw-la fw-la fw-la:
(4) part (DIV2)
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603
Good life is not to be seuered from Fayth which worketh by Loue: yea Fayth is of it selfe, good life.
Good life is not to be severed from Faith which works by Love: yea Faith is of it self, good life.
j n1 vbz xx pc-acp vbi vvn p-acp n1 r-crq vvz p-acp n1: uh n1 vbz pp-f pn31 n1, j n1.
(4) part (DIV2)
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604
Wherefore the 12. Article of the Christian confession of the Church of England is most sound, which professeth in this wise;
Wherefore the 12. Article of the Christian Confessi of the Church of England is most found, which Professes in this wise;
c-crq dt crd n1 pp-f dt njp n1 pp-f dt n1 pp-f np1 vbz av-ds j, r-crq vvz p-acp d n1;
(4) part (DIV2)
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605
Good workes are the fruites of Iustifying fayth, and doe necessarily spring and grow from thence: Good works Are the fruits of Justifying faith, and do necessarily spring and grow from thence:
j n2 vbr dt n2 pp-f vvg n1, cc vdb av-j vvi cc vvi p-acp av:
(4) part (DIV2)
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606
Wherefore Fayth beeing the badge of the Elect; and Workes inseparably being the effectes thereof:
Wherefore Faith being the badge of the Elect; and Works inseparably being the effects thereof:
q-crq n1 vbg dt n1 pp-f dt n1; cc vvz av-j vbg dt n2 av:
(4) part (DIV2)
62
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607
the sequell must needes bee, that Good workes must be also the Liuerie of the Elect, whereby they may be knowne.
the sequel must needs be, that Good works must be also the Livery of the Elect, whereby they may be known.
dt n1 vmb av vbi, cst j n2 vmb vbi av dt n1 pp-f dt j-vvn, c-crq pns32 vmb vbi vvn.
(4) part (DIV2)
62
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608
Which stoppeth the mouth of our carnall Epicures;
Which stoppeth the Mouth of our carnal Epicureans;
r-crq vvz dt n1 pp-f po12 j n2;
(4) part (DIV2)
62
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609
who vpon the foundation of Gods immutable decree of our election, would lay the structure and composition of a dissolute conuersation, while they reason thus:
who upon the Foundation of God's immutable Decree of our election, would lay the structure and composition of a dissolute Conversation, while they reason thus:
r-crq p-acp dt n1 pp-f npg1 j n1 pp-f po12 n1, vmd vvi dt n1 cc n1 pp-f dt j n1, cs pns32 vvb av:
(4) part (DIV2)
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610
Wee may liue as wee list; because if wee be predestinated vnto life, wee can not be lost. we may live as we list; Because if we be predestinated unto life, we can not be lost.
pns12 vmb vvi c-acp pns12 vvb; c-acp cs pns12 vbb vvn p-acp n1, pns12 vmb xx vbi vvn.
(4) part (DIV2)
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611
But such are to know, that the End, and the Meanes, that make to the end, must needes goe togeather.
But such Are to know, that the End, and the Means, that make to the end, must needs go together.
p-acp d vbr pc-acp vvi, cst dt vvb, cc dt n2, cst vvb p-acp dt n1, vmb av vvi av.
(4) part (DIV2)
62
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612
Fayth and Good Workes inseparably accompanie the worke of our Election. God glorifieth not the Elect, before hee hath Called and Iustified them:
Faith and Good Works inseparably accompany the work of our Election. God Glorifieth not the Elect, before he hath Called and Justified them:
n1 cc j vvz av-j vvi dt n1 pp-f po12 n1. np1 vvz xx dt n1, c-acp pns31 vhz vvn cc vvd pno32:
(4) part (DIV2)
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613
yea, before they Beleeue, and declare by their Workes that they doe beleeue. Hence is it that the Apostle sayth;
yea, before they Believe, and declare by their Works that they do believe. Hence is it that the Apostle say;
uh, c-acp pns32 vvb, cc vvi p-acp po32 vvz cst pns32 vdb vvi. av vbz pn31 cst dt n1 vvz;
(4) part (DIV2)
62
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614
Wee are created in Christ Iesu vnto good Workes, which God hath ordained, that wee should walke in them. we Are created in christ Iesu unto good Works, which God hath ordained, that we should walk in them.
pns12 vbr vvn p-acp np1 np1 p-acp j vvz, r-crq np1 vhz vvn, cst pns12 vmd vvi p-acp pno32.
(4) part (DIV2)
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615
And hereto serue these inferences of Saint Paul, of Loue vnfaigned, vnto whic h we are chosen: And hereto serve these inferences of Saint Paul, of Love unfeigned, unto which h we Are chosen:
cc av vvi d n2 pp-f n1 np1, pp-f n1 j-vvn-u, p-acp r-crq pns31 pns12 vbr vvn:
(4) part (DIV2)
62
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616
and of a good Conscience, which as an impartible companion, is of the Fayth of the Elect. This endeauour to performe Good works, is to all the Elect necessarie, as Peter teacheth, where he willeth vs, that wee make sure our Election, and Vocation, by good workes; as many Copies haue it;
and of a good Conscience, which as an impartible Companion, is of the Faith of the Elect. This endeavour to perform Good works, is to all the Elect necessary, as Peter Teaches, where he wills us, that we make sure our Election, and Vocation, by good works; as many Copies have it;
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(4) part (DIV2)
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617
not to God, our vocation being certaine vnto him before the Worldes creation: but to our selues, & to our neighboures.
not to God, our vocation being certain unto him before the World's creation: but to our selves, & to our neighbours.
xx p-acp np1, po12 n1 vbg j p-acp pno31 p-acp dt n1|vbz n1: cc-acp p-acp po12 n2, cc p-acp po12 n2.
(4) part (DIV2)
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618
This is one of the chiefest vses we make of Good workes;
This is one of the chiefest uses we make of Good works;
d vbz pi pp-f dt js-jn n2 pns12 vvb pp-f j n2;
(4) part (DIV2)
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619
that by them not as causes, but effectes of our Election and Fayth, wee our selues and our brethren, are assured and secured of our saluation.
that by them not as Causes, but effects of our Election and Faith, we our selves and our brothers, Are assured and secured of our salvation.
cst p-acp pno32 xx p-acp n2, cc-acp n2 pp-f po12 n1 cc n1, pns12 po12 n2 cc po12 n2, vbr vvn cc vvn pp-f po12 n1.
(4) part (DIV2)
62
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Where the mouthes of the Pelagians are stopped, who make the foresight of our Fayth, and Workes in God, the cause of our Saluation:
Where the mouths of the Pelagians Are stopped, who make the foresight of our Faith, and Works in God, the cause of our Salvation:
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when as of the quite contrary-side, God hath predestinated vs to Fayth, and Good workes; because he hath chosen vs to eternall life.
when as of the quite contrary-side, God hath predestinated us to Faith, and Good works; Because he hath chosen us to Eternal life.
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Wherefore Paul speaketh cautelously, where he sayth; Jobtained mercy of the Lord to be faythfull: he saith not, Because I was to be faithfull. Wherefore Paul speaks cautelously, where he say; Jobtained mercy of the Lord to be faithful: he Says not, Because I was to be faithful.
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As where he speaketh in the same manner, thus; That we should be vnblamable, not because we were to bee such. As againe where hee sayth;
As where he speaks in the same manner, thus; That we should be Unblamable, not Because we were to be such. As again where he say;
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Wee are created in Christ Iesu vinto Good workes, which God hath ordained, that wee should walke in them; not because wee did them. As finally, where he saith; we Are created in christ Iesu vinto Good works, which God hath ordained, that we should walk in them; not Because we did them. As finally, where he Says;
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The Grace of God hath appeared, that wee should liue soberly, righteously, godly: not because wee were so to doe. The Grace of God hath appeared, that we should live soberly, righteously, godly: not Because we were so to do.
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It can not be rightly said, that God first foreseeth that men are to beleeue, and afterward predestinateth them to beleeue:
It can not be rightly said, that God First Foreseeth that men Are to believe, and afterwards Predestinateth them to believe:
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Because whom hee foreknew should beleeue, therefore hee foreknew it, because hee decreed it. Wherefore Iustine Martyr calleth them, The Elect, who are foreknowne, that they should beleeue:
Because whom he foreknew should believe, Therefore he foreknew it, Because he decreed it. Wherefore Justin Martyr calls them, The Elect, who Are foreknown, that they should believe:
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wherefore such as by Gods grace are delighted in Good workes;
Wherefore such as by God's grace Are delighted in Good works;
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in them there is a certaine signe and seale, that they beleeue in Christ, and so that they are elected in Christ vnto eternall life.
in them there is a certain Signen and seal, that they believe in christ, and so that they Are elected in christ unto Eternal life.
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Fayth is of the nature of a Tree in operation; which naturally of it selfe, bringeth foorth fruites;
Faith is of the nature of a Tree in operation; which naturally of it self, brings forth fruits;
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so that there is no need that the Tree be commaunded to yeeld her encrease:
so that there is no need that the Tree be commanded to yield her increase:
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So the faythfull man without coaction disposeth himselfe to be fruitfull in Good workes, the Law of God being grafted in his heart,
So the faithful man without coaction Disposeth himself to be fruitful in Good works, the Law of God being grafted in his heart,
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so that his delight is dayly in the same:
so that his delight is daily in the same:
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So that of his owne accord, he doth Good workes, as of him selfe hee cateth, hee drinketh, seeth, heareth,
So that of his own accord, he does Good works, as of him self he cateth, he Drinketh, sees, hears,
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and performeth such faculties as are incident to Nature: As hee that is thirstie doth but stay vntill drinke come:
and Performeth such faculties as Are incident to Nature: As he that is thirsty does but stay until drink come:
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and as hee that is hungrie, expecteth his meate, and then willingly and naturally hee taketh them both:
and as he that is hungry, Expects his meat, and then willingly and naturally he Takes them both:
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So the Faythfull man, hungrie and thirstie of Righteousnesse, taketh the aduantage of all occasions, to doe the Workes thereof.
So the Faithful man, hungry and thirsty of Righteousness, Takes the advantage of all occasions, to do the Works thereof.
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Although Fayth alone iustifieth and knitteth the Marriage knotte betweene the Soule & Christ;
Although Faith alone Justifieth and knits the Marriage knot between the Soul & christ;
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and is properly the Wedding garment, and the signe Tau which must Protect vs from the power of the euill Angels;
and is properly the Wedding garment, and the Signen Tau which must Pact us from the power of the evil Angels;
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yet Fayth is neuer seuered from Charitie:
yet Faith is never severed from Charity:
av n1 vbz av-x vvn p-acp n1:
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Wherefore the Faythfull are resembled to Orchardes, Vines, and Trees, that bring foorth Fruite in season.
Wherefore the Faithful Are resembled to Orchards, Vines, and Trees, that bring forth Fruit in season.
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The Church by Isaiah is resembled to a Vine, furnished with a Wine-presse and Towre for the purpose: wherefore Christ sayth;
The Church by Isaiah is resembled to a Vine, furnished with a Winepress and Tower for the purpose: Wherefore christ say;
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I am the Vine, and my Father is the Husbandman; euery Branch that beareth not fruite in mee, hee taketh away: I am the Vine, and my Father is the Husbandman; every Branch that bears not fruit in me, he Takes away:
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and euery one that beareth fruite, he purgeth it, that it may bring foorth more fruite. and every one that bears fruit, he Purgeth it, that it may bring forth more fruit.
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Wherefore, God is sayd to haue come downe to the Garden of Nuttes, to see the fruites of the Valley, to see if the Vine budded, and the Pomegranats flourished.
Wherefore, God is said to have come down to the Garden of Nuts, to see the fruits of the Valley, to see if the Vine budded, and the Pomegranates flourished.
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Moreouer, we are to Bring foorth Fruites in patience:
Moreover, we Are to Bring forth Fruits in patience:
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For God, the Lord of the Vineyard, commeth to his Vine with a pruning Knife in his hand, to toppe and cutte off the luxurious Branches, that we might bring foorth more Fruite, and be in better liking.
For God, the Lord of the Vineyard, comes to his Vine with a pruning Knife in his hand, to top and Cut off the luxurious Branches, that we might bring forth more Fruit, and be in better liking.
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Christians are Trees of righteousnesse, grewing by the Riuers of the Sanctuarie: But not such Trees as ours are;
Christians Are Trees of righteousness, growing by the rivers of the Sanctuary: But not such Trees as ours Are;
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for they take roote vpwarde in Heauen in Christ; and their branches grow downeward, and fructifie among men.
for they take root upward in Heaven in christ; and their branches grow downward, and fructify among men.
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Wherefore theoricall Religion is not enough.
Wherefore theorical Religion is not enough.
q-crq j n1 vbz xx av-d.
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It serueth not our turnes to beare the name of Christians, if wee liue not as Christians.
It serveth not our turns to bear the name of Christians, if we live not as Christians.
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True Pietie, challengeth a departure frō Iniquitie. Jacobs smooth Voyce, and Esaus rough Garment, agree not togeather.
True Piety, Challengeth a departure from Iniquity. Jacobs smooth Voice, and Esaus rough Garment, agree not together.
j n1, vvz dt n1 p-acp n1. np1 j n1, cc npg1 j n1, vvb xx av.
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Wee beare Adams disease about vs, rather tasting of the Tree of Knowledge; then of the Tree of Life: Scientia, Knowledge;
we bear Adams disease about us, rather tasting of the Tree of Knowledge; then of the Tree of Life: Scientia, Knowledge;
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weigheth heauier in the Ballence, then Conscientia, Conscience; therefore our Sorrow must be added to that part, to adde more weight vnto it.
weigheth Heavier in the Ballence, then Conscientia, Conscience; Therefore our Sorrow must be added to that part, to add more weight unto it.
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Such Vocalistes, haue their Repulse alreadie in the persons of those prating Professors; whom Christ shooke off thus:
Such Vocalistes, have their Repulse already in the Persons of those prating Professors; whom christ shook off thus:
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J know you not, depart from mee yee workers of iniquitie: For Light and Darknesse will haue no entercourse togeather:J know you not, depart from me ye workers of iniquity: For Light and Darkness will have no intercourse together:
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God and Belial will not bargaine togeather. Hee cannot abide a sinfull body, of whom it is written:
God and Belial will not bargain together. He cannot abide a sinful body, of whom it is written:
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Righteousnesse and Truth is the preparation of his seate. Righteousness and Truth is the preparation of his seat.
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Hee that will fill a Glasse-bottle with Hony that stood full of Vineger before, must first emptie it of the Vineger before it can be capable of the Hony. The vessels of our Soules are full vp to the brim with the sharpe Vineger of our sinnes;
He that will fill a Glass-bottle with Honey that stood full of Vinegar before, must First empty it of the Vinegar before it can be capable of the Hony The vessels of our Souls Are full up to the brim with the sharp Vinegar of our Sins;
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God would gladly fill them with the Hony-blessinges of his goodnesse: Wherefore wee must first be purged and rinced of our former iniquities.
God would gladly fill them with the Hony-blessinges of his Goodness: Wherefore we must First be purged and rinsed of our former iniquities.
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Lethalia peccata non sunt Christianorum, sed Ethnieorum, Deadly sinnes are not of Christians, but of Heathens.Lethalia Peccata non sunt Christians, sed Ethnieorum, Deadly Sins Are not of Christians, but of heathens.
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Wherefore our Circumcision went before our Reconciliation; to signifie that the circumcision of our sinnes, must goe before our pacification with God.
Wherefore our Circumcision went before our Reconciliation; to signify that the circumcision of our Sins, must go before our pacification with God.
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Wee are not vnder the Law, but vnder Grace. What then? Therefore Iniquitie must not thus set vp a Monarchie in vs:
we Are not under the Law, but under Grace. What then? Therefore Iniquity must not thus Set up a Monarchy in us:
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it is Paules consequent, and it is necessarily inferred. With our new Profession, wee must cast off our old Conuersation;
it is Paul's consequent, and it is necessarily inferred. With our new Profession, we must cast off our old Conversation;
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as the Eagle casteth her Bill:
as the Eagl Cast her Bill:
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And we must know that the kingdome of God is not in word, but in worke. Dauids monition in these words;
And we must know that the Kingdom of God is not in word, but in work. David monition in these words;
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Yee that loue God, see that yee hate the thing that is euill; answereth in effect, the wordes onely varied: Ye that love God, see that ye hate the thing that is evil; Answers in Effect, the words only varied:
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to this present direction of the Apostle, in our text: Let euery one that calleth vpō the name of the Lord, depart from iniquitie.
to this present direction of the Apostle, in our text: Let every one that calls upon the name of the Lord, depart from iniquity.
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Aulus Fuluins, on a time, espying his Sonne in Catilines Campe among the rebellious route, would haue put him to the Sword, telling him, that hee begot him not for Catiline, but for his Countrie:Aulus Fuluins, on a time, espying his Son in Catilines Camp among the rebellious rout, would have put him to the Sword, telling him, that he begotten him not for Catiline, but for his Country:
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So this is not the condition of our creation, or the consideratio of our regeneration, that we should serue vnder sinne, the professed Enemie vnto God,
So this is not the condition of our creation, or the consideratio of our regeneration, that we should serve under sin, the professed Enemy unto God,
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but that wee should serue him in righteousnesse, and true holynesse, all the dayes of our life.
but that we should serve him in righteousness, and true holiness, all the days of our life.
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Demades in times past, seeing Philip the King, want only disposed among his Minions, insulting vpon the misfortunes of his Prisoners, whom he had then in durance;Demades in times past, seeing Philip the King, want only disposed among his Minions, insulting upon the misfortunes of his Prisoners, whom he had then in durance;
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thus grauely and aduisedly censured his leuitie:
thus gravely and advisedly censured his levity:
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Sithens Fortune and good lucke, hath imposed vpon thee, the person of Agamemnon, (that is of a valiant and victorious Prince,) mayest thou not be ashamed to play the Thersites, (that is a Man of vnseemely demeanour?) It is a huge disgrace to a Kings Sonne any way, to conuerse with rascall Company:
Since Fortune and good luck, hath imposed upon thee, the person of Agamemnon, (that is of a valiant and victorious Prince,) Mayest thou not be ashamed to play the Thersites, (that is a Man of unseemly demeanour?) It is a huge disgrace to a Kings Son any Way, to converse with rascal Company:
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So, wee beeing adopted the Sonnes of God, by grace in Christ Iesu, it will bee an indeleble turpitude in vs, to haue any dealing with sinne & iniquitie:
So, we being adopted the Sons of God, by grace in christ Iesu, it will be an indelible turpitude in us, to have any dealing with sin & iniquity:
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Wherefore remember wee our calling, and let euery one of vs that call vpon God, bidde adiewe to iniquitie.
Wherefore Remember we our calling, and let every one of us that call upon God, bid adiewe to iniquity.
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Wee will conclude all, with a short supputation & suruey of the multiplicitie of especiall vse, that this Text tendereth vs.
we will conclude all, with a short supputation & survey of the Multiplicity of especial use, that this Text tendereth us
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1 First, heere is liuely demonstrance of the vncreated wisedome of God, who in his eternall counsaile, hath foreseene,
1 First, Here is lively demonstrance of the uncreated Wisdom of God, who in his Eternal counsel, hath foreseen,
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and in singuler wisedome, hath disposed of euery ones estate, and this foundation, of his ordidation, standeth sure, without possibilitie of any alteration.
and in singular Wisdom, hath disposed of every ones estate, and this Foundation, of his ordidation, Stands sure, without possibility of any alteration.
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2 Heere is also consideration of his power absolute, that he is able, notwithstanding all resistaunce, to saue all such,
2 Here is also consideration of his power absolute, that he is able, notwithstanding all resistance, to save all such,
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(4) part (DIV2)
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as are appointed thereunto by his diuine prouidence.
as Are appointed thereunto by his divine providence.
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(4) part (DIV2)
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3 Thirdly, heere is Mercy, taking Iustice by the Heele, and supplanting it as Jacob did Esau, in sauing such by his gratious election, through the hand of a Mediator, which were determined to destruction.
3 Thirdly, Here is Mercy, taking justice by the Heel, and supplanting it as Jacob did Esau, in Saving such by his gracious election, through the hand of a Mediator, which were determined to destruction.
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4 Fourthly, heere is argument of liquide, Ioy and comfort, that this foundation of our saluation is the Lordes, it must needes therefore, be vnresistable and most sure.
4 Fourthly, Here is argument of liquid, Joy and Comfort, that this Foundation of our salvation is the lords, it must needs Therefore, be unresistable and most sure.
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5 Fiftly, whereas God hath preordinated vs to life, and hath giuen vs the meanes in his word to attaine the certificat of our particuler election, let vs take the counsaile S. Peter giueth vs, to endeuour to make our electiō sure vnto vs. In the world, men looke well to the assuraunce of such Landes and Possessions as they purchase, that they may be sure to them, and to their Heires;
5 Fifty, whereas God hath preordinated us to life, and hath given us the means in his word to attain the certificate of our particular election, let us take the counsel S. Peter gives us, to endeavour to make our election sure unto us In the world, men look well to the assurance of such Lands and Possessions as they purchase, that they may be sure to them, and to their Heirs;
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(4) part (DIV2)
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how much more standeth it vs in hand, to make sure to our Soules, the heauenly inheritance, purchased for vs at so deare a price as the blood of Iesus Christ.
how much more Stands it us in hand, to make sure to our Souls, the heavenly inheritance, purchased for us At so deer a price as the blood of Iesus christ.
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(4) part (DIV2)
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6 Further, hence ariseth Patience in afflictions, in asmuch as, Those whom hee knew before, hee also predestinated to be made like to the Image of his Sonne;
6 Further, hence arises Patience in afflictions, in as as, Those whom he knew before, he also predestinated to be made like to the Image of his Son;
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(4) part (DIV2)
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687
as Saint Paul setteth it downe:
as Saint Paul sets it down:
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(4) part (DIV2)
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now wherein our conformitie with his Sonne standeth, hee else-where sheweth vs, where he layeth it downe thus:
now wherein our conformity with his Son Stands, he elsewhere shows us, where he Layeth it down thus:
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(4) part (DIV2)
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In the fellowship of his afflictions, & by being made conformable vnto his death. In the fellowship of his afflictions, & by being made conformable unto his death.
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690
Wherefore they feede vpon a fond Fancie, which is a strong fallacie, who make an estimate of the Graces of God towardes them, by the measure and proportion of their worldly prosperitie;
Wherefore they feed upon a found Fancy, which is a strong fallacy, who make an estimate of the Graces of God towards them, by the measure and proportion of their worldly Prosperity;
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(4) part (DIV2)
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that the Lord heere affordeth them. Saint Paul teacheth them otherwise, where he sayeth:
that the Lord Here affords them. Saint Paul Teaches them otherwise, where he Saith:
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(4) part (DIV2)
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692
God to shew his wrath, and to make his power knowne, suffereth with long patience, the vessels of wrath prepared vnto destruction. God to show his wrath, and to make his power known, suffers with long patience, the vessels of wrath prepared unto destruction.
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(4) part (DIV2)
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693
The Sheepe that are highly kept in the better Pastures, come soonest to the slaughter, when as such as feede on the Common, liue a longer time.
The Sheep that Are highly kept in the better Pastures, come soonest to the slaughter, when as such as feed on the Common, live a longer time.
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(4) part (DIV2)
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7 Moreouer, wee are heere armed, and prepared to withstand all offence, that wee might otherwise take vp in the sense of the contempt, that is cast vpon the Ghospell,
7 Moreover, we Are Here armed, and prepared to withstand all offence, that we might otherwise take up in the sense of the contempt, that is cast upon the Gospel,
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(4) part (DIV2)
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and in the senselesse ignoraunce of the People, while wee ponder this in our mindes, that nothing contingently,
and in the senseless ignorance of the People, while we ponder this in our minds, that nothing contingently,
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(4) part (DIV2)
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696
or casually commeth to passe, but according to the purpose and foreknowledge of God, the Lord knowing who are his.
or casually comes to pass, but according to the purpose and foreknowledge of God, the Lord knowing who Are his.
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(4) part (DIV2)
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697
In this respect, Gods Ministers are not to discourage them selues, and to be out of heart, in that their labours haue no better successe in the heartes of their hearers,
In this respect, God's Ministers Are not to discourage them selves, and to be out of heart, in that their labours have no better success in the hearts of their hearers,
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(4) part (DIV2)
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& bring foorth such slender fruites, while they fixe their thoughtes vpon the Decree of God, of sauing some, and of reiecting other some;
& bring forth such slender fruits, while they fix their thoughts upon the decree of God, of Saving Some, and of rejecting other Some;
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(4) part (DIV2)
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699
it belonging also to the sayd Decree, that some are called sooner, and some later. 8 Moreouer, whereas the Lord knoweth who are his;
it belonging also to the said decree, that Some Are called sooner, and Some later. 8 Moreover, whereas the Lord Knoweth who Are his;
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(4) part (DIV2)
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700
and some there be, whom hee is sayd not to know: wee are thereby stroken with no small feare.
and Some there be, whom he is said not to know: we Are thereby stroken with no small Fear.
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(4) part (DIV2)
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701
It is the consequent and application the Apostle maketh from the excision and extirpation of the Jewes (the naturall Branches) and the insition of the Gentiles: Through vnbeliefe they are broken off; and thou standest by Fayth:
It is the consequent and application the Apostle makes from the excision and extirpation of the Jews (the natural Branches) and the insition of the Gentiles: Through unbelief they Are broken off; and thou Standest by Faith:
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(4) part (DIV2)
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702
be not high minded, but feare. There is nothing happen to them, but may befall vs:be not high minded, but Fear. There is nothing happen to them, but may befall us:
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(4) part (DIV2)
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703
for others examples, are our Looking-glasses. Judas was tearmed an Incarnate Deuill; and his end was most fearefull:
for Others Examples, Are our Looking-glasses. Judas was termed an Incarnate devil; and his end was most fearful:
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(4) part (DIV2)
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704
but without the greater supportation of Gods grace, wee should not onely betray Christ with Judas; but worser then the Jewes, wee should a thousand wayes crucifie him.
but without the greater supportation of God's grace, we should not only betray christ with Judas; but Worse then the Jews, we should a thousand ways crucify him.
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(4) part (DIV2)
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705
Consider we with our selues, whether there be not now in Hell, such who were of better conuersation then wee,
Consider we with our selves, whither there be not now in Hell, such who were of better Conversation then we,
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(4) part (DIV2)
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706
while wee liued heere on earth.
while we lived Here on earth.
cs pns12 vvd av p-acp n1.
(4) part (DIV2)
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707
Isai calleth the people of his time, The people of Sodom, and, the people of Gomorah. Isaiah calls the people of his time, The people of Sodom, and, the people of Gomorrah.
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(4) part (DIV2)
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708
9 Finally, from the clause and conclusion of this sentence, Let euery one, who calleth on the Name of the Lord, depart from Iniquitie: direction vnto Sanctification aryseth;
9 Finally, from the clause and conclusion of this sentence, Let every one, who calls on the Name of the Lord, depart from Iniquity: direction unto Sanctification ariseth;
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(4) part (DIV2)
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709
because, whom God hath chosen vnto life, hee hath also chosen vnto newnesse of life.
Because, whom God hath chosen unto life, he hath also chosen unto newness of life.
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(4) part (DIV2)
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710
Hee hath chosen vs (sayth Saint Paul ) before the foundation of the world, that wee should be holy, He hath chosen us (say Faint Paul) before the Foundation of the world, that we should be holy,
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(4) part (DIV2)
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711
and without blame before him in loue: Whereto answereth, that which hee hath else-where in the same Letter;and without blame before him in love: Whereto Answers, that which he hath elsewhere in the same letter;
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(4) part (DIV2)
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712
Wee are created in Christ Jesus, vnto good workes, which God hath ordained that wee should walke in them. we Are created in christ jesus, unto good works, which God hath ordained that we should walk in them.
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(4) part (DIV2)
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713
Wee haue the same Diuinitie deliuered vs in his writing to the Thessalonians, God hath from the beginning chosen you to saluation, through sanctification of the Spirit, and the Fayth of trueth.
we have the same Divinity Delivered us in his writing to the Thessalonians, God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and the Faith of truth.
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(4) part (DIV2)
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714
The Elect are stiled, Ʋessels of honour: Wherefore such as will be of that nature, for that high seruice, The Elect Are styled, Ʋessels of honour: Wherefore such as will be of that nature, for that high service,
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(4) part (DIV2)
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715
and not be Disshes of disgrace, must so carrie themselues, as they may be numbred among such.
and not be Dishes of disgrace, must so carry themselves, as they may be numbered among such.
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(4) part (DIV2)
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716
But while wee soake our selues in our Sinnes, and lie wallowing in our Wickednesse, we are worse then Treen Trayes,
But while we soak our selves in our Sins, and lie wallowing in our Wickedness, we Are Worse then Treen Trays,
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(4) part (DIV2)
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717
& Vessels of the vildest vse whatsoeuer.
& Vessels of the vildest use whatsoever.
cc n2 pp-f dt js n1 r-crq.
(4) part (DIV2)
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718
It is so set downe, and established by order, that the Sunne should giue vs his light by day,
It is so Set down, and established by order, that the Sun should give us his Light by day,
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(4) part (DIV2)
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719
and the Moone by night, and this standing wherein they were primitiuely placed, they still keepe.
and the Moon by night, and this standing wherein they were primitively placed, they still keep.
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(4) part (DIV2)
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720
Yea euery Creature in her kinde, keepeth the course, at the first prefixed them, in the creation of all things.
Yea every Creature in her kind, Keepeth the course, At the First prefixed them, in the creation of all things.
uh d n1 p-acp po31 n1, vvz dt n1, p-acp dt ord vvd pno32, p-acp dt n1 pp-f d n2.
(4) part (DIV2)
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721
The Grasse groweth, Trees fructifie, according to the blessing pronounced by the mouth of God vpon them,
The Grass grows, Trees fructify, according to the blessing pronounced by the Mouth of God upon them,
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(4) part (DIV2)
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722
when they were first in beeing, the verie ende and purpose of their beeing;
when they were First in being, the very end and purpose of their being;
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(4) part (DIV2)
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723
thus are all Christians, Trees that are planted by the right hand of God, to giue their fruite in due season, this beeing the period and ende of their election, their holy conuersation.
thus Are all Christians, Trees that Are planted by the right hand of God, to give their fruit in due season, this being the Period and end of their election, their holy Conversation.
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(4) part (DIV2)
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724
If thou shouldst passe by a ground, wherein thou shouldst see a beautifull Vine, prudently kept, enclosed with a wall, that nothing could hurt it, thou wouldest conclude, that the owner thereof was a carefull man, a good Husband indeed:
If thou Shouldst pass by a ground, wherein thou Shouldst see a beautiful Vine, prudently kept, enclosed with a wall, that nothing could hurt it, thou Wouldst conclude, that the owner thereof was a careful man, a good Husband indeed:
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(4) part (DIV2)
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725
so is euery one of vs to keepe our bodyes and soules in that godly and holy manner,
so is every one of us to keep our bodies and Souls in that godly and holy manner,
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(4) part (DIV2)
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726
as the verie aduersarie to our Religion, be hee an Infidell, beholding vs, may haue occasion to reuerence our Religion,
as the very adversary to our Religion, be he an Infidel, beholding us, may have occasion to Reverence our Religion,
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(4) part (DIV2)
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727
and to say, Great is the God of the Christians.
and to say, Great is the God of the Christians.
cc pc-acp vvi, j vbz dt n1 pp-f dt np1.
(4) part (DIV2)
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728
In the setting vp of an House, first we lay the Foundation, then the Sides and Walles round about,
In the setting up of an House, First we lay the Foundation, then the Sides and Walls round about,
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(4) part (DIV2)
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729
and then the Roofe the vppermost part thereof. Fayth is the Foundation of this our House:
and then the Roof the uppermost part thereof. Faith is the Foundation of this our House:
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(4) part (DIV2)
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730
Good workes are the Walles and the rest of the Building that is to be ioyned to this Foundation.
Good works Are the Walls and the rest of the Building that is to be joined to this Foundation.
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(4) part (DIV2)
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731
To the pulling downe of an House, the course is quite contrarie to that which was taken when it was first erected;
To the pulling down of an House, the course is quite contrary to that which was taken when it was First erected;
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(4) part (DIV2)
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732
for that which was set vp last was the Roofe;
for that which was Set up last was the Roof;
p-acp d r-crq vbds vvn a-acp ord vbds dt n1;
(4) part (DIV2)
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733
and with the Roofe, we beginne to reaue it and we come to the Foundation at the last.
and with the Roof, we begin to reave it and we come to the Foundation At the last.
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(4) part (DIV2)
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734
So the Deuill, seeking the ruine of vs all, hee first assaulteth our Good workes, the vppermost of our Building;
So the devil, seeking the ruin of us all, he First assaulteth our Good works, the uppermost of our Building;
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(4) part (DIV2)
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735
our Almes, our Fastes, our Prayers, our Charitie: and then he layeth at the Foundation of our Fayth, and sayth;
our Alms, our Fasts, our Prayers, our Charity: and then he Layeth At the Foundation of our Faith, and say;
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(4) part (DIV2)
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736
Downe with it, downe with it, euen to the ground.
Down with it, down with it, even to the ground.
a-acp p-acp pn31, a-acp p-acp pn31, av p-acp dt n1.
(4) part (DIV2)
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737
Finally, this parcell of Scripture, is the very Period of all the Scripture, as the purport of all the Workes of God, done,
Finally, this parcel of Scripture, is the very Period of all the Scripture, as the purport of all the Works of God, done,
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(4) part (DIV2)
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738
and yet in doing, towardes vs. They haue many endes and purposes beside; the principall whereof, is the Glorie of God:
and yet in doing, towards us They have many ends and Purposes beside; the principal whereof, is the Glory of God:
cc av p-acp vdg, p-acp pno12 pns32 vhi d n2 cc n2 a-acp; dt j-jn c-crq, vbz dt n1 pp-f np1:
(4) part (DIV2)
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the rest come in at the second hand, and are seruantes vnto this, as ordinated and sequestred to this seruice and office of furthering and setting soorth the excellencie of this Glorie.
the rest come in At the second hand, and Are Servants unto this, as ordinated and sequestered to this service and office of furthering and setting forth the excellency of this Glory.
dt n1 vvb p-acp p-acp dt ord n1, cc vbr n2 p-acp d, c-acp vvn cc vvn p-acp d n1 cc n1 pp-f j-vvg cc vvg av dt n1 pp-f d n1.
(4) part (DIV2)
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Now among those of the secondarie sort, this easily is the chiefe, A zeale to Pietie: a diligent endeauour to depart from Iniquitie.
Now among those of the secondary sort, this Easily is the chief, A zeal to Piety: a diligent endeavour to depart from Iniquity.
av p-acp d pp-f dt j n1, d av-j vbz dt j-jn, dt n1 p-acp n1: dt j n1 pc-acp vvi p-acp n1.
(4) part (DIV2)
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The whole Scripture is resolued into Law, and Gospell. Historie is a midling betweene both, and an appurtenaunce vnto them.
The Whole Scripture is resolved into Law, and Gospel. History is a middling between both, and an appurtenance unto them.
dt j-jn n1 vbz vvn p-acp n1, cc n1. np1 vbz dt j p-acp d, cc dt n1 p-acp pno32.
(4) part (DIV2)
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The whole Law is abridged and summed in this sentence, Declina a malo; et fac bonum: Eschew that is euill; and ensue that is good.
The Whole Law is abridged and summed in this sentence, Decline a Malo; et fac bonum: Eschew that is evil; and ensue that is good.
dt j-jn n1 vbz vvn cc vvd p-acp d n1, np1 dt fw-la; fw-la fw-la fw-la: vvb cst vbz j-jn; cc vvi d vbz j.
(4) part (DIV2)
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The whole knowledge of the Law, is in the knowledge of our three-folde estate. 1. Of that we had by Creation 2 Of that wee haue now by Nature. 3. Of that wee ought to be now:
The Whole knowledge of the Law, is in the knowledge of our threefold estate. 1. Of that we had by Creation 2 Of that we have now by Nature. 3. Of that we ought to be now:
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(4) part (DIV2)
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this one end, to Depart from Iniquitie, is Finis vltimis, alwayes at the ende of all of them three.
this one end, to Depart from Iniquity, is Finis vltimis, always At the end of all of them three.
d crd n1, p-acp vvb p-acp n1, vbz np1 fw-la, av p-acp dt n1 pp-f d pp-f pno32 crd.
(4) part (DIV2)
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Wee are told what we were by Creation; that we should striue by Departing from iniquitie, to recouer our primitiue condition.
we Are told what we were by Creation; that we should strive by Departing from iniquity, to recover our primitive condition.
pns12 vbr vvn r-crq pns12 vbdr p-acp n1; cst pns12 vmd vvi p-acp vvg p-acp n1, pc-acp vvi po12 j n1.
(4) part (DIV2)
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Wee are shewed what wee are now by corruption; that wee might runne from the Law, to Christ;
we Are showed what we Are now by corruption; that we might run from the Law, to christ;
pns12 vbr vvn r-crq pns12 vbr av p-acp n1; cst pns12 vmd vvi p-acp dt n1, p-acp np1;
(4) part (DIV2)
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and lead a holy conuersation. 3. Lastly, it lessoneth vs what wee ought to bee; namely, Conformable to our first Image, of Righteousnesse and holinesse, by renouncing all Wickednesse.
and led a holy Conversation. 3. Lastly, it lessoneth us what we ought to be; namely, Conformable to our First Image, of Righteousness and holiness, by renouncing all Wickedness.
cc vvb dt j n1. crd ord, pn31 vvz pno12 r-crq pns12 vmd pc-acp vbi; av, j p-acp po12 ord n1, pp-f n1 cc n1, p-acp vvg d n1.
(4) part (DIV2)
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This is the onely Tribute siluer he requireth at our handes, as Moses thus expresly telleth vs in Deuteronomie. What doth the Lord thy God require of thee;
This is the only Tribute silver he requires At our hands, as Moses thus expressly Telleth us in Deuteronomy. What does the Lord thy God require of thee;
d vbz dt j n1 n1 pns31 vvz p-acp po12 n2, c-acp np1 av av-j vvz pno12 p-acp np1. q-crq vdz dt n1 po21 n1 vvi pp-f pno21;
(4) part (DIV2)
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but to feare the Lord thy God, and to walke in his wayes? The same is the consideration of the Law of the Gospell, signified by Zacharie; That wee being deliuered out of the hands of our enimies, might serue him without feare, in righteousnesse and holinesse before him, all the dayes of our life: but to Fear the Lord thy God, and to walk in his ways? The same is the consideration of the Law of the Gospel, signified by Zacharias; That we being Delivered out of the hands of our enemies, might serve him without Fear, in righteousness and holiness before him, all the days of our life:
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(4) part (DIV2)
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as by Paul in like manner where he sayth:
as by Paul in like manner where he say:
a-acp p-acp np1 p-acp j n1 c-crq pns31 vvz:
(4) part (DIV2)
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The Grace of God that bringeth saluation to all men, hath appeared, and teacheth vs, that we should denie all vngodlinesse, and worldly lusts; The Grace of God that brings salvation to all men, hath appeared, and Teaches us, that we should deny all ungodliness, and worldly Lustiest;
dt n1 pp-f np1 cst vvz n1 p-acp d n2, vhz vvn, cc vvz pno12, cst pns12 vmd vvi d n1, cc j n2;
(4) part (DIV2)
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& that we should liue soberly, and righteously, and godly, in this present world, looking for that blessed hope,
& that we should live soberly, and righteously, and godly, in this present world, looking for that blessed hope,
cc cst pns12 vmd vvi av-j, cc av-j, cc j, p-acp d j n1, vvg p-acp d j-vvn n1,
(4) part (DIV2)
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and appearing of that glorie of that mightie God, and of our Sauiour Iesus Christ, who gaue himselfe for vs, that he might redeeme vs from all iniquitie,
and appearing of that glory of that mighty God, and of our Saviour Iesus christ, who gave himself for us, that he might Redeem us from all iniquity,
cc vvg pp-f d n1 pp-f cst j np1, cc pp-f po12 n1 np1 np1, r-crq vvd px31 p-acp pno12, cst pns31 vmd vvi pno12 p-acp d n1,
(4) part (DIV2)
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and purge vs to be a peculiar people vnto himselfe, zelous of Good workes. and purge us to be a peculiar people unto himself, zealous of Good works.
cc vvb pno12 pc-acp vbi dt j n1 p-acp px31, j pp-f j n2.
(4) part (DIV2)
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The like respect there is of all the Workes of God, and his Sonne Christ, already wrought,
The like respect there is of all the Works of God, and his Son christ, already wrought,
dt j n1 pc-acp vbz pp-f d dt vvz pp-f np1, cc po31 n1 np1, av vvn,
(4) part (DIV2)
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or to be wrought for vs. The scope at which they driue, is the renuntiation of our Sinnes.
or to be wrought for us The scope At which they driven, is the renunciation of our Sins.
cc pc-acp vbi vvn p-acp pno12 dt n1 p-acp r-crq pns32 vvb, vbz dt n1 pp-f po12 n2.
(4) part (DIV2)
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All the Workes of God, whatsoeuer they bee, must be of these three kindes. 1. Such as concerne our Creation, Preseruation, Protection. 2. Or such as belong to our Redemption by Christ. 3. Or such as appertaine to our communicate Redemption and Grace.
All the Works of God, whatsoever they be, must be of these three Kinds. 1. Such as concern our Creation, Preservation, Protection. 2. Or such as belong to our Redemption by christ. 3. Or such as appertain to our communicate Redemption and Grace.
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(4) part (DIV2)
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1 The Creation of the World was for mans sake, to the end that man might know God, and by knowing, glorifie him.
1 The Creation of the World was for men sake, to the end that man might know God, and by knowing, Glorify him.
vvd dt n1 pp-f dt n1 vbds p-acp ng1 n1, p-acp dt n1 cst n1 vmd vvi np1, cc p-acp vvg, vvi pno31.
(4) part (DIV2)
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This is plaine by this the Apostle sayth:
This is plain by this the Apostle say:
d vbz j p-acp d dt n1 vvz:
(4) part (DIV2)
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The inuisible thinges of him, that is, his eternall power, and Godhead, are seene by the creation of the world, being considered in his workes, to the intent that they should be without excuse: The invisible things of him, that is, his Eternal power, and Godhead, Are seen by the creation of the world, being considered in his works, to the intent that they should be without excuse:
dt j n2 pp-f pno31, cst vbz, po31 j n1, cc n1, vbr vvn p-acp dt n1 pp-f dt n1, vbg vvn p-acp po31 n2, p-acp dt n1 cst pns32 vmd vbi p-acp n1:
(4) part (DIV2)
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Because that when they knew God, they glorified him not as God, neyther were thankfull. Because that when they knew God, they glorified him not as God, neither were thankful.
c-acp cst c-crq pns32 vvd np1, pns32 vvn pno31 xx c-acp np1, dx vbdr j.
(4) part (DIV2)
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Now God can not otherwise be glorified, but by our cōformitie to the Law, by our departure frō iniquitie,
Now God can not otherwise be glorified, but by our conformity to the Law, by our departure from iniquity,
av np1 vmb xx av vbi vvn, cc-acp p-acp po12 n1 p-acp dt n1, p-acp po12 n1 p-acp n1,
(4) part (DIV2)
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& by our duties of pietie and integritie.
& by our duties of piety and integrity.
cc p-acp po12 n2 pp-f n1 cc n1.
(4) part (DIV2)
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No other end hee proposeth to himselfe in his afflicted punishments, that so they might consider his anger towards sinne, to be shie thereof, and shunne it.
No other end he Proposeth to himself in his afflicted punishments, that so they might Consider his anger towards sin, to be shy thereof, and shun it.
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(4) part (DIV2)
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He hath determined the Diuels, and the Reprobates, to damnation, to no other ende, then to warne the Elect not to sinne,
He hath determined the Devils, and the Reprobates, to damnation, to no other end, then to warn the Elect not to sin,
pns31 vhz vvn dt n2, cc dt n2-jn, p-acp n1, p-acp dx j-jn n1, cs pc-acp vvi dt n1 xx p-acp n1,
(4) part (DIV2)
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and if they sin, to saue themselues by repentance, and by perfourmance, of future obedience. The patience of God, is to the same purpose:
and if they sin, to save themselves by Repentance, and by performance, of future Obedience. The patience of God, is to the same purpose:
cc cs pns32 vvb, pc-acp vvi px32 p-acp n1, cc p-acp n1, pp-f j-jn n1. dt n1 pp-f np1, vbz p-acp dt d n1:
(4) part (DIV2)
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His sufferance, is only a summons to our conuersion, to which end saith the Apostle:
His sufferance, is only a summons to our conversion, to which end Says the Apostle:
po31 n1, vbz av-j dt n1 p-acp po12 n1, p-acp r-crq n1 vvz dt n1:
(4) part (DIV2)
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Despicest thou the riches of his bountifulnes, and patience, and long sufferance, not knowing that the bountifulnesse of God leadeth thee to repentance? The common and ordinarie benefites of God, redound vnto the wicked.Despicest thou the riches of his bountifulness, and patience, and long sufferance, not knowing that the bountifulness of God leads thee to Repentance? The Common and ordinary benefits of God, redound unto the wicked.
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(4) part (DIV2)
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The Cloudes droppe downe Fatnesse vppon their Cloddes, they haue the gracious dew of his blessing, though none of his inheritance:
The Clouds drop down Fatness upon their Clods, they have the gracious due of his blessing, though none of his inheritance:
dt n2 n1 p-acp n1 p-acp po32 n2, pns32 vhb dt j n1 pp-f po31 n1, cs pix pp-f po31 n1:
(4) part (DIV2)
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770
That his practise might be president, and Patterne to vs, of pietie and perfection, as he intimateth in the conclusion thereof, in this sentence of monition, Bee yee also perfect, as your heauenly Father is perfect.
That his practice might be president, and Pattern to us, of piety and perfection, as he intimateth in the conclusion thereof, in this sentence of monition, be ye also perfect, as your heavenly Father is perfect.
cst po31 n1 vmd vbi n1, cc n1 p-acp pno12, pp-f n1 cc n1, c-acp pns31 vvz p-acp dt n1 av, p-acp d n1 pp-f n1, vbb pn22 av j, c-acp po22 j n1 vbz j.
(4) part (DIV2)
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2 All the Workes of our Redemption, are of reference vnto this, Our departure from Iniquitie. For all the Promises of the Gospell in Christ, are to dispell Despaire, that we should not as absorpt of Desperation, plunge our selues through our sinnes, into the pitte of Perdition:
2 All the Works of our Redemption, Are of Referente unto this, Our departure from Iniquity. For all the Promises of the Gospel in christ, Are to dispel Despair, that we should not as absorbed of Desperation, plunge our selves through our Sins, into the pit of Perdition:
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(4) part (DIV2)
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but contrariwise, vnder hope of Grace, should repent vs of our Trespasses, and depart from our Iniquities.
but contrariwise, under hope of Grace, should Repent us of our Trespasses, and depart from our Iniquities.
cc-acp av, p-acp n1 pp-f n1, vmd vvi pno12 pp-f po12 n2, cc vvi p-acp po12 n2.
(4) part (DIV2)
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Christ, the Argument of the Gospell, conformed himselfe to the rites of the Law, could defie euery aduersarie that could accuse him of Sinne, was obedient to his Father to the death;
christ, the Argument of the Gospel, conformed himself to the Rites of the Law, could defy every adversary that could accuse him of Sin, was obedient to his Father to the death;
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(4) part (DIV2)
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that his example, should be our imitation, according to this his direction in such causes; I haue giuen you an exsample, that as I haue done, so should yee doe.
that his Exampl, should be our imitation, according to this his direction in such Causes; I have given you an Exampl, that as I have done, so should ye do.
cst po31 n1, vmd vbi po12 n1, vvg p-acp d po31 n1 p-acp d n2; pns11 vhb vvn pn22 dt n1, cst c-acp pns11 vhb vdn, av vmd pn22 vdi.
(4) part (DIV2)
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Hee that saith hee is in him, must walke as hee hath walked. He that Says he is in him, must walk as he hath walked.
pns31 cst vvz pns31 vbz p-acp pno31, vmb vvi c-acp pns31 vhz vvn.
(4) part (DIV2)
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Hee cured the Sicke, raised the Dead, filled the Hungrie with good thinges, as for other ends,
He cured the Sick, raised the Dead, filled the Hungry with good things, as for other ends,
pns31 vvn dt j, vvd dt j, vvd dt j p-acp j n2, c-acp p-acp j-jn n2,
(4) part (DIV2)
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so namely and mainely, for this one ende, that while they recounted how Sinne brought these euils into the World, they should shake off these euils, and forsake their sinnes;
so namely and mainly, for this one end, that while they recounted how Sin brought these evils into the World, they should shake off these evils, and forsake their Sins;
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(4) part (DIV2)
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the Caution giuen by Christ to the Palsey-man: Now thou art whole, sinne no more, least a greater euill come vnto thee.
the Caution given by christ to the Palsy-man: Now thou art Whole, sin no more, lest a greater evil come unto thee.
dt n1 vvn p-acp np1 p-acp dt n1: av pns21 vb2r j-jn, vvb av-dx av-dc, cs dt jc n-jn vvd p-acp pno21.
(4) part (DIV2)
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Hee remitted sinnes, that wee should committe no more sinnes, wherefore hee sayeth to the adultresse in the Ghospell:
He remitted Sins, that we should commit no more Sins, Wherefore he Saith to the Adulteress in the Gospel:
pns31 vvn n2, cst pns12 vmd vvi av-dx dc n2, c-crq pns31 vvz p-acp dt n1 p-acp dt n1:
(4) part (DIV2)
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Jf no man condemne thee, J doe not condemne thee, Goe in peace. The same matter of meditatiō, ariseth vnto vs, out of the circumstances of his passion.If no man condemn thee, J do not condemn thee, Go in peace. The same matter of meditation, arises unto us, out of the Circumstances of his passion.
cs dx n1 vvi pno21, pns11 vdb xx vvi pno21, vvb p-acp n1. dt d n1 pp-f n1, vvz p-acp pno12, av pp-f dt n2 pp-f po31 n1.
(4) part (DIV2)
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Hee did beare the Crosse, and suffered the shame for vs, to deliuer vs determined to eternall death;
He did bear the Cross, and suffered the shame for us, to deliver us determined to Eternal death;
pns31 vdd vvi dt n1, cc vvd dt n1 p-acp pno12, pc-acp vvi pno12 vvn p-acp j n1;
(4) part (DIV2)
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and to leaue vs an example, that it seeme not grieuous vnto vs, to suffer all manner of euill vniustly for his sake This vse Saint Peter giueth vs of Christe Passion for vs:
and to leave us an Exampl, that it seem not grievous unto us, to suffer all manner of evil unjustly for his sake This use Saint Peter gives us of Christ Passion for us:
cc pc-acp vvi pno12 dt n1, cst pn31 vvb xx j p-acp pno12, pc-acp vvi d n1 pp-f j-jn av-j p-acp po31 n1 d n1 n1 np1 vvz pno12 pp-f np1 n1 p-acp pno12:
(4) part (DIV2)
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Forasmuch as Christ hat suffered for vs in the flesh; Forasmuch as christ hat suffered for us in the Flesh;
av p-acp np1 n1 vvn p-acp pno12 p-acp dt n1;
(4) part (DIV2)
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arme your selues likewise with the same minde, which is, that hee the hath suffered in the flesh, hath ceased from sinne that he hence forward should liue, not after the lustes of men,
arm your selves likewise with the same mind, which is, that he the hath suffered in the Flesh, hath ceased from sin that he hence forward should live, not After the lusts of men,
vvb po22 n2 av p-acp dt d n1, r-crq vbz, cst pns31 av vhz vvn p-acp dt n1, vhz vvn p-acp n1 cst pns31 av av-j vmd vvi, xx p-acp dt n2 pp-f n2,
(4) part (DIV2)
81
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but after the will of God: but After the will of God:
cc-acp p-acp dt n1 pp-f np1:
(4) part (DIV2)
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That is in a word, as it is else where deliuered, That wee should crucifie the flesh with the lustes thereof.
That is in a word, as it is Else where Delivered, That we should crucify the Flesh with the lusts thereof.
cst vbz p-acp dt n1, c-acp pn31 vbz av c-crq vvn, cst pns12 vmd vvi dt n1 p-acp dt n2 av.
(4) part (DIV2)
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787
He prayed for his Enimies, to teach vs to forbeare vengeaunce, & to beare wronges with patience.
He prayed for his Enemies, to teach us to forbear vengeance, & to bear wrongs with patience.
pns31 vvd p-acp po31 n2, pc-acp vvi pno12 pc-acp vvi n1, cc pc-acp vvi n2-jn p-acp n1.
(4) part (DIV2)
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Hee dieth, not onely to saue our Soules from death: but also to the end, that wee should die to our sinnes.
He Dieth, not only to save our Souls from death: but also to the end, that we should die to our Sins.
pns31 vvz, xx av-j pc-acp vvi po12 n2 p-acp n1: cc-acp av p-acp dt n1, cst pns12 vmd vvi p-acp po12 n2.
(4) part (DIV2)
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The application that Paul maketh of that Article of the Fayth.
The application that Paul makes of that Article of the Faith.
dt n1 cst np1 vvz pp-f d n1 pp-f dt n1.
(4) part (DIV2)
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He is buried, that wee also should burie our sinnes, and roule a great Stone ouer the Graue of them, that they neuer rise againe.
He is buried, that we also should bury our Sins, and roll a great Stone over the Grave of them, that they never rise again.
pns31 vbz vvn, cst pns12 av vmd vvi po12 n2, cc n1 dt j n1 p-acp dt n1 pp-f pno32, cst pns32 av-x vvb av.
(4) part (DIV2)
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The inference, the same Apostle maketh in the same place:
The Inference, the same Apostle makes in the same place:
dt n1, dt d n1 vvz p-acp dt d n1:
(4) part (DIV2)
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Wee are buried then with him by baptisme into his death, that like as Christ was raysed vp from the dead to the glory of the Father: we Are buried then with him by Baptism into his death, that like as christ was raised up from the dead to the glory of the Father:
pns12 vbr vvn av p-acp pno31 p-acp n1 p-acp po31 n1, cst av-j c-acp np1 vbds vvn a-acp p-acp dt j p-acp dt n1 pp-f dt n1:
(4) part (DIV2)
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793
so wee also should walke in newnesse of life. so we also should walk in newness of life.
av pns12 av vmd vvi p-acp n1 pp-f n1.
(4) part (DIV2)
83
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794
Hee dispatcheth his Apostles into the wide perambulation of the world, with this legatiue Commisson, to preach the Gospell, and Remission of sinnes;
He dispatcheth his Apostles into the wide perambulation of the world, with this legative Commission, to preach the Gospel, and Remission of Sins;
pns31 vvz po31 n2 p-acp dt j n1 pp-f dt n1, p-acp d j n1, pc-acp vvi dt n1, cc n1 pp-f n2;
(4) part (DIV2)
83
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795
and to this speciall end, that wee should make an end of sin, as in the clause of that commission, is not obscurely intimated, where these wordes are added;
and to this special end, that we should make an end of since, as in the clause of that commission, is not obscurely intimated, where these words Are added;
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(4) part (DIV2)
83
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796
Teaching them to obserue such thinges, as J haue commaunded you. Teaching them to observe such things, as J have commanded you.
vvg pno32 pc-acp vvi d n2, c-acp pns11 vhb vvn pn22.
(4) part (DIV2)
83
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797
Hee ascended vp to Heauen, not onely to appeare for vs in the presence of God,
He ascended up to Heaven, not only to appear for us in the presence of God,
pns31 vvd a-acp p-acp n1, xx av-j pc-acp vvi p-acp pno12 p-acp dt n1 pp-f np1,
(4) part (DIV2)
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798
but also to raise vp our Soules from the nethermost Pitte to the vppermost Heauens, that wee might learne in liew of this benefite, to lead an heauenly life.
but also to raise up our Souls from the nethermost Pit to the uppermost Heavens, that we might Learn in lieu of this benefit, to led an heavenly life.
cc-acp av pc-acp vvi a-acp po12 n2 p-acp dt j n1 p-acp dt j n2, cst pns12 vmd vvi p-acp n1 pp-f d n1, pc-acp vvi dt j n1.
(4) part (DIV2)
84
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799
It is the warning that Paul giueth vs out of the sayd Learning:
It is the warning that Paul gives us out of the said Learning:
pn31 vbz dt n1 cst np1 vvz pno12 av pp-f dt j-vvn n1:
(4) part (DIV2)
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800
If yee be then risen with Christ, seeke those thinges that are aboue, and not those thinges that are on the earth. If ye be then risen with christ, seek those things that Are above, and not those things that Are on the earth.
cs pn22 vbb av vvn p-acp np1, vvb d n2 cst vbr a-acp, cc xx d n2 cst vbr p-acp dt n1.
(4) part (DIV2)
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801
This was Paules course of conuersation; Our conuersation is in Heauen.
This was Paul's course of Conversation; Our Conversation is in Heaven.
d vbds npg1 n1 pp-f n1; po12 n1 vbz p-acp n1.
(4) part (DIV2)
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802
Finally, foretelling the finall Iudgement, hee inserteth this speciall end hereof, to giue to euery one according to his workes.
Finally, foretelling the final Judgement, he inserteth this special end hereof, to give to every one according to his works.
av-j, vvg dt j n1, pns31 vvz d j n1 av, pc-acp vvi p-acp d pi vvg p-acp po31 n2.
(4) part (DIV2)
85
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803
Wherefore it standeth vs in hand as much as our Soules & Bodies are worth, to looke to our wayes,
Wherefore it Stands us in hand as much as our Souls & Bodies Are worth, to look to our ways,
c-crq pn31 vvz pno12 p-acp n1 c-acp d c-acp po12 n2 cc n2 vbr j, pc-acp vvi p-acp po12 n2,
(4) part (DIV2)
85
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804
and to follow our iniquities no more. 3 Lastly, the workes of our communicate Redemption, implye the same condition.
and to follow our iniquities no more. 3 Lastly, the works of our communicate Redemption, imply the same condition.
cc pc-acp vvi po12 n2 av-dx av-dc. crd ord, dt n2 pp-f po12 vvi n1, vvb dt d n1.
(4) part (DIV2)
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805
The Apostle shutteth them all vp in foure wordes. 1. Predestination. 2. Vocation. 3. Justification. 4. Glorification.
The Apostle shutteth them all up in foure words. 1. Predestination. 2. Vocation. 3. Justification. 4. Glorification.
dt n1 vvz pno32 d a-acp p-acp crd n2. crd n1. crd n1. crd n1. crd n1.
(4) part (DIV2)
86
Image 38
806
1. The intention of our Election, heedeth this condition, as where Paul teacheth it, saying:
1. The intention of our Election, heedeth this condition, as where Paul Teaches it, saying:
crd dt n1 pp-f po12 n1, vvz d n1, c-acp c-crq np1 vvz pn31, vvg:
(4) part (DIV2)
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807
Hee hath chosen vs in him before the foundation of the world, that we should be holy and without blame before him in loue. He hath chosen us in him before the Foundation of the world, that we should be holy and without blame before him in love.
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(4) part (DIV2)
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808
Of our Vocation, wee may say the like: For God hath not created vs to vncleannesse, but vnto holinesse.
Of our Vocation, we may say the like: For God hath not created us to uncleanness, but unto holiness.
pp-f po12 n1, pns12 vmb vvi dt j: c-acp np1 vhz xx vvn pno12 p-acp n1, cc-acp p-acp n1.
(4) part (DIV2)
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809
Wee haue Fayth giuen vs to obey his Call:
we have Faith given us to obey his Call:
pns12 vhb n1 vvn pno12 pc-acp vvi po31 n1:
(4) part (DIV2)
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810
First, that thereby we might pertake of the righteousnesse of Christ imputed to vs. 2. Next, that wee might obserue the Law;
First, that thereby we might partake of the righteousness of christ imputed to us 2. Next, that we might observe the Law;
ord, cst av pns12 vmd vvi pp-f dt n1 pp-f np1 vvd p-acp pno12 crd ord, cst pns12 vmd vvi dt n1;
(4) part (DIV2)
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811
and that the righteousnesse of the Law might be fulfilled in vs. Hence commeth in this Interrogation of the Apostle:
and that the righteousness of the Law might be fulfilled in us Hence comes in this Interrogation of the Apostle:
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(4) part (DIV2)
89
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812
Doe wee make the Law of none effect through Fayth? God forbid: yea, wee establish the Law. Do we make the Law of none Effect through Faith? God forbid: yea, we establish the Law.
vdb pns12 vvi dt n1 pp-f pi n1 p-acp n1? np1 vvb: uh, pns12 vvb dt n1.
(4) part (DIV2)
89
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813
Hee Iustifieth vs, in pardoning our sinnes, that we should be no more factiue instrumentes to sinne, but that we should Giue vp our members as seruantes vnto righteousnesse in holinesse:
He Justifieth us, in pardoning our Sins, that we should be no more factive Instruments to sin, but that we should Give up our members as Servants unto righteousness in holiness:
pns31 vvz pno12, p-acp vvg po12 n2, cst pns12 vmd vbi dx av-dc j n2 p-acp n1, p-acp cst pns12 vmd vvb a-acp po12 n2 p-acp n2 p-acp n1 p-acp n1:
(4) part (DIV2)
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814
he instilleth his holy Spirit into vs, that being made the Members of Christ, and the Temples of the holy Ghost, wee should take heed how hereafter we pollute and defile our bodyes with iniquities.
he instilleth his holy Spirit into us, that being made the Members of christ, and the Temples of the holy Ghost, we should take heed how hereafter we pollute and defile our bodies with iniquities.
pns31 vvz po31 j n1 p-acp pno12, cst vbg vvn dt n2 pp-f np1, cc dt n2 pp-f dt j n1, pns12 vmd vvi n1 c-crq av pns12 vvi cc vvi po12 n2 p-acp n2.
(4) part (DIV2)
90
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815
It is the quicke expostulation and question of the blessed Apostle:
It is the quick expostulation and question of the blessed Apostle:
pn31 vbz dt j n1 cc n1 pp-f dt j-vvn n1:
(4) part (DIV2)
90
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816
Know yee not that your bodyes are the Temples of the holy Ghost? Hee that shall pollute the Temple of God, him shall God destroy. Know ye not that your bodies Are the Temples of the holy Ghost? He that shall pollute the Temple of God, him shall God destroy.
vvb pn22 xx d po22 n2 vbr dt n2 pp-f dt j n1? pns31 cst vmb vvi dt n1 pp-f np1, pno31 vmb np1 vvi.
(4) part (DIV2)
90
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817
All the Religion that we haue in the Church; as Preaching, Sacraments, Prayers, Discipline, driue at this end;
All the Religion that we have in the Church; as Preaching, Sacraments, Prayers, Discipline, driven At this end;
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(4) part (DIV2)
90
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818
to die to sinne, to liue to God. To conclude, our Glorification includeth & concludeth the same consideration;
to die to sin, to live to God. To conclude, our Glorification includeth & Concludeth the same consideration;
pc-acp vvi p-acp n1, pc-acp vvi p-acp np1. pc-acp vvi, po12 n1 vvz cc vvz dt d n1;
(4) part (DIV2)
90
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819
Then shall God be all in all, because then there shall be no more sinne to striue against God.Then shall God be all in all, Because then there shall be no more sin to strive against God.
av vmb np1 vbb d p-acp d, c-acp cs pc-acp vmb vbi dx dc n1 pc-acp vvi p-acp np1.
(4) part (DIV2)
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820
Wherefore, bend wee, and band wee all our Sinnewes and Sides against the sides of Sinne, that wee may liue in his feare, and die in his fauour;
Wherefore, bend we, and band we all our Sinews and Sides against the sides of Sin, that we may live in his Fear, and die in his favour;
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(4) part (DIV2)
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821
and enioy that Place, which the Father of old hath prepared, Christ of late hath purchased,
and enjoy that Place, which the Father of old hath prepared, christ of late hath purchased,
cc vvb d n1, r-crq dt n1 pp-f j vhz vvn, np1 pp-f av-j vhz vvn,
(4) part (DIV2)
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822
and to which wee are sealed, by the Spirit of sanctification: To these three Persons, and one God, be praise, and glorie, now and euer, Amen. FINIS.
and to which we Are sealed, by the Spirit of sanctification: To these three Persons, and one God, be praise, and glory, now and ever, Amen. FINIS.
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(4) part (DIV2)
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