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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11015	A treatise of Gods effectual calling: written first in the Latine tongue, by the reuerend and faithfull seruant of Christ, Maister Robert Rollock, preacher of Gods word in Edenburgh. And now faithfully translated for the benefite of the vnlearned, into the English tongue, by Henry Holland, preacher in London; Tractatus de vocatione efficaci, quae inter locos theologiæ communissimos recensetur, deque locis specialioribus, qui sub vocatione comprehenduntur. English	Rollock, Robert, 1555?-1599.; Holland, Henry, 1555 or 6-1603.; Bèze, Théodore de, 1519-1605.	1603 (1603)	STC 21286; ESTC S116145	189,138	276

doe this but to such a one as shall turne all the corruptions which are to be found in the old Latine edition into the vulgar tongue and so recommend the same to posterity This is Bellarmines iudgment and the Rhemists But we auouch the contrarie to wit that euery godly learned man skilful in the tongues may translate the Scripture without the Popes permission yea albeit he prohibit the same And that it shall bee lawfull for the Church of Christ to accept of the same translation after examination albeit the Pope giue none authoritie nor approbation hereunto For in the ancient Church when the authoritie or tyrannicall iurisdiction of the Pope was vnknowne the translations before specified were both done and receiued of the Churches without the Pope And thus farre of the first question It followeth in the second place whether the Leiturgie or common prayers of the Church are to be celebrate in a knowne tongue I meane the publike seruice or worship of God in ecclesiasticall assemblies as the publike prayers the reading of the Scriptures the administration of Sacraments singing of psalmes c. These be called by the name of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diuine seruice To the question we answer affirmatiuely that this publike seruice of God is to be done in the vulgar tongue Our first argument we take from the 1. Cor 14. where from the 6. ver to the 21. the Apostle teacheth that nothing is to bee done in the Church in an vnknown strange language But Bellarmine excepteth saying that in that chapter the Apostle vnderstandeth principally a collation exhortation which in the old Church followed after the publike prayers and to this end he sheweth out of * Apolog. 2. Note the order of the old Church on the Lords day Iustin Martyr the custome of the old Church The Christians assembled on the Lords daies and first the Scriptures were read then after this the chiefe minister of the place preached after this the Sacramēts were administred lastly they did vse conference of diuine arguments or of godly questions I answer the Apostle here intreateth generally of all ecclesiasticall duties and that in this order first ye haue a general doctrine from the sixth verse to the fourteenth Next there followeth a special instruction how prayers must bee conceiued how to sing psalmes not in an vnknowne tongue but in a knowne or common language to the ninteenth verse After this he returnes to his generall doctrine againe Bellarmine excepteth againe that Paul here speaketh of songs which in that meeting they sung which were endued with some extraordinarie gift of the holy Ghost I answer the Apostle distinctly nameth prayers songs againe he speaketh of those prayers and thanksgiuings whereunto the people did answer Amen now the people did not answer Amen but to the publike prayers wherfore he meaneth here publike prayers conceiued in the diuine administrations in the publike assemblies Bellarmine againe obiecteth The publike prayers at Corinth were in the Greeke tongue a speech wel known to the people and that the Apostle knew and therefore If in Greeke not in Latine there was no need to prescribe any such rules for their diuine seruice I answer albeit it be graunted that the common prayers c. at Corinth were done in the knowne mother tongue yet it followeth not but that the Apostles doctrine is generall of all Ecclesiasticall offices to be done in the publike assemblies Next it is most like that there were at Corinth some which had the gift of tongues which abused it to vaine ostentation euen in the publike administration and that is it which the Apostle taxeth in that Chapter And thus farre of the first Argument The second is of the same Apostle in the same chap. v. 6. If I shall come vnto you speaking with tongues that is vnknowne Argument 2. tongues what shall I profit you Hence I conclude the publike worship of God must be not in an vnknown but a knowne language Bellarmine answereth that hee which administreth the publike prayers in an vnknowne tongue shall profit others for it is sufficient that God vnderstand him And this he goeth about to cleare by a similitude Like as saith he if a man speake for a rustick or rude man ignorant in the Latine tongue in Latine to the king this shall suffice if the king vnderstand him to conferre any benefit by the king vpon the same ignorant person I answer what is this els but to say that the publike administration doth profit the people by vertue or merit of the worke done albeit in the meane time the Opus operatum people be without faith knowledge of the true God but of this in place appertaining The third Argument is of the same Apostle in the same chap. vers 11. He that speaketh vnto mee in a strange 3. Arg. tongue shall be as a Barbarian therefore the publike administration of the word and Sacraments and of all Gods worship and seruice must be in the vulgar and knowne tongue Bellarmine answereth that hee which speaketh Hebrue Greeke or Latine albeit he bee not vnderstood yet is he not to be reputed as a Barbarian because these tongues be not barbarous but if he speake in anie other language he is to bee accounted barbarous I answer If the speaker who speaketh in these tongues be not vnderstood he shall be to him that vnderstandeth him not as barbarous For so the verie Poet auoucheth it of himselfe When saith he he was in exile in Pontus he complaineth that albeit he spake Latine yet hee was accounted of those strangers as barbarous Barbarus hîc ego sum quia non intelligor vlli And when it was obiected to Anacharsis the Philosopher at Athens that he was barbarous he answered The Athenians are Barbarous vnto me The fourth Argument is of the same Apostle in the 4. Arg. same chap. ver 16. When thou blessest with the spirit to wit speaking in an vnknowne tongue how shall he that occupieth the roome of the vnlearned say Amen at thy thankesgiuing seeing he knoweth not what thou sayest Whence it followeth necessarily that all publike prayers and seruice of God must be done in the knowne vulgar tongue Bellarmine answereth that it sufficeth if some of the people vnderstand and answer Amen yea it sufficeth if he whō they call the Clarke say Amen for the people I answer this was not the custome of that old ancient Church which neuer knew what a Clearke meant My fift Argument is of the same Apostle in the same 5. Arg. chapter vers 40. Let all things in the Church be done decently and in order But if y e Minister shal pray in an vnknowne tongue and the people shall conceiue other prayers differing from the Ministers then shall the Minister in the publike congregation haue his prayers and euery one of the people his owne prayers also and not the same with the Minister What good decencie

A TREATISE OF GODS EFFECTVAL CALLING WRITTEN FIRST IN THE LATINE tongue by the reuerend and faithfull seruant of Christ Maister ROBERT ROLLOCK Preacher of Gods word in Edenburgh AND NOW FAITHFVLLY TRANSLATED for the benefite of the vnlearned into the English tongue by Henry Holland Preacher in London 2. PET. 1. 10. Giue diligent heede to make your calling and election sure AT LONDON Imprinted by FELIX KYNGSTON 1603. THE AVTHORS EPISTLE TO THE MOST HIGH AND MIGHTIE Prince IAMES the sixt now by Gods free mercie King of England Scotland France and Ireland defender of the faith c. grace and peace by Iesus Christ. AFter some aduising with my selfe in whose name I should publish this litle worke your Maiestie my most dread Soueraigne aboue all others came first into my mind for that you may iustly challenge as your owne right the first fruites of my labours of what kinde soeuer they be Hauing then heretofore consecrated the first fruites of the first kind of my writings vnto your Highnes I thought it meete also that this second kinde of meditations in the common places of diuinitie should be presented to the same your Maiestie From this purpose although many things feared me among which your princely Maiestie to speak as the truth is adorned with rare knowledge of diuine things did most occupie my minde your Maiestie I say the greatnes whereof my owne meannes and the slendernes of this work were not able to endure Yet when I recounted with my selfe how great your curtesie and gentlenes was alwaies accustomed to bee towards all men but especially towards my selfe I determined rather to incurre some suspition of ouermuch boldnes then not to giue testimonie of my dutie and of my most humble deuotion towards your Maiestie euen by the dedication of this small worke of mine how meane soeuer it be Respect therefore most noble King not so much this smal worke as the testimonie of a mind most dutifully affected towards your Maiestie in the Lord and as my dutie requireth most readie according to my small abilitie with all lowlines to do your Maiestie most humble seruice in any thing that I can during life But what is there wherein I can do your Maiestie better seruice then in striuing with my God with continuall earnest prayers that through his grace and singular goodnes you may for euer maintaine continue and make good that excellent opinion which you haue not vndeseruedly alreadie gotten in forraine nations amongst such men as are most eminent in this our age both for learning and godlines that so you may haue a happie raigne in this present life and in that other life may be a fellow heire of that heauenly kingdome in comparison of the glorie of which kingdome that I may speake this by the way I my selfe a good while since haue heard you despise al these earthly kingdoms at such time as amongst other matters in a certain familiar conference where there were but a fewe present you discoursed of many things learnedly I speake the truth to the glorie of God without any flatterie and godlily and delightfully concerning Christ and of praying to him onely and not to Angels or Saints departed out of this life you may I say be a fellow heire together with your head euen that most high King Lord and heire of all things Iesus Christ whose grace mercie and power defend and protect you both in bodie and soule from all your enemies bodily and ghostly for euermore Your Maiesties most dutifull Seruant ROBERT ROLLOCK TO THE RIGHT GODLY LEARNED AND HIS REVERENT GOOD FRIEND Maister Iohn Iohnston I May seeme slow in aunswering your letters good Maister Iohnston for that they were long in comming to my hands I vnderstoode by them to my great ioy that you are safely arriued in your owne countrie and haue found your Churches there in ablesscd and peaceable state wherein I desire in heart they may long continue And why may I not confidently hope that this my desire shall be fulfilled specially seeing they were from the beginning The blessing of God on the Churches of Scotland so happily soundly and excellently founded by those faithfull and worthie seruants of God those skilfull maister-builders which begun the worke and they whoseconded them brought no stubble or hay but siluer gold and precious stones to the building Nay which is more the Lord himselfe hauing so clearely and apparantly fauoured and furthered their holy labours that whosoeuer haue stumbled at this building haue not onely missed and failed of their purpose but haue been as it were by the strong and powerfull hande of God scattered and throne out into vtter darkenes To these we may adde that singular and most precious gift of God which the same good God hath bestowed vpon you I meane your worthie King Maister Bezas iudgement and commendation of the Kings Maiestie in the happie gouernment of the Churches of Scotland whom he hath likewise miraculously preserued from many and great perils who hath ioyned to his singular and admirable care and watchfulnes in defending the Gospell and preseruing the puritie and vnspotted sinceritie of this Church so great and exact knowledge of Christian religion from the very grounds and principles thereof that the Lord it seemes hath made his Maiestie both a Prince and preacher to his people so that your Our blessed King may in veritie be well accounted a second Salomon who was both King and preacher Realme of Scotland is now become of all other most happie and may iustly hope for increase of tranquillitie and felicitie if onely as we are perswaded she will she can discerne and thankfully acknowledge the great blessing she inioyeth and as she hath begun so continue to direct them all to the right scope and end which is to his glorie who is the father and fountaine of all goodnes And I assure you I reioyce from my heart that occasion was giuen me to congratulate by these my letters your happie condition with the rest of my reuerend brethren both by your countrie man Maister Dauid Droman a man both godly and well learned whose presence though but for a few dayes was most acceptable to vs here who is now vpon his returne to you with these letters as likewise in that I chaunced of late to meete with a great treasure which I know not by what mishap being frequent in other mens hands hath hitherto missed my fingers For why should not I esteeme as a treasure and that most precious the commentaries of my honorable brother Maister Rollocke vpon the epistle to the Romans and Ephesians Maister Beza commendeth Maister Rollockes workes both of them being of speciall note among the writings Apostolicall for so I iudge of them and I pray you take it to be spoken without all flatterie or partialitie that I neuer read or met with any thing in this kinde of interpretation more pithilie elegantly and iudiciously written so as I could not

end vse of the couenant of works is that men by it may be iustified and saued or otherwise condemned The couenant of works had this vse in Adam before his fall that Adam by it might be iustified and liue After the fall it hath the same vse in the vnregenerate elect and reprobate to wit to iustifie and saue them or to condemne them And for as much as it can not iustifie them because of their corruption Rom. 8. 3. it followeth that it must necessarilie condemne them And the verie vnbeleeuing and vnregenerat doe otherwhiles feele this condemnation in themselues Of this vse read Rom. 3. 19. where he sayth that by the law Euery mouth is stopped and made obnoxious to the condemnation of God And of the experience of this condemnation reade Rom. 7. 10. I saith he when the commandement came was dead that is condemned in my conscience so that I felt in my selfe present condemnation and death And albeit this first vse of the couenant of works be cōmon to al vnregenerat elect and reprobate yet this wants not some difference for in the elect the acknowledgmēt of sin and condemnation which they haue by the couenant of works is vnto them a preparatiue to imbrace the couenant of grace but in the reprobate it is the way to extream desperation Thus far of the first vse The second end of the couenant of works is this It 2. End of the couenant of works serues to driue on and to stir vp al beleeuers to march on forwardes in all faith and godlinesse This vse it hath I say in the regenerat who in the legall couenant or morall law doe desire principallie to behold as in a glasse euermore first the holinesse maiestie and iustice of God 1. The vse of the morall law to the beleeuers Ro. 7. 12. Therefore the law is holy and the commandement is holy iust good Next they see here that which they call the originall holines and iustice of man to wit 2. the same which was in the creation which is defined to consist of iustice holines and wisdome Thirdly they behold here that life eternall which was to follow that 3. first originall iustice Fourthly they see that corruption and vnrighteousnes which is now in nature after mans 4. fal but this they see by consequent as we say one contrary is discerned and knowen by another for while we consider first that infinit iustice of God next our original iustice which are properlie discerned by that glasse of Gods law and couenant of works by the light and brightnes of these I say we may take a view of the grosse darknes filthinesse and deformitie of our corrupt nature For this cause it is said Ro. 3. 20. By the law commeth the knowledg of fin Fiftly they see herein Gods wrath kindled against y t deformitie of nature so contrarie both to Gods iustice to mans original iustice For this cause it is said Rom. 1. The wrath of God is reuealed from heauen against all the vngodlines and vnrighteousnesse of men and Rom. 4. The law causeth wrath Sixtly and lastly they behold how present death followeth that wrath of God Ro. 1. 32. Which men though they knew the law of God how that they which commit such things are worthie of death yet not onelie doe the same but also fauour them that doe them Chap. 7. 9 10. When the commandement came I dyed The regenerate when they consider these things in the law and couenant of workes they are forthwith terrified with that heauie spectacle 1. of their sinne 2. of the wrath of God against sinne 3. of eternall death which followeth Gods wrath And then doe they more more relinquish and renounce 1. that legall righteousnes required in the couenant of workes 2. that originall iustice and all opinion of free-will 3. that life and safety which followeth that legal righteousnes of works And hauing renounced all confidence in these thinges with like in deuour they follow hard after Christ by conuersion and faith to this end that they may finde in him first that mercie of God in Christ contrarie to that iustice of God secondlie they seeke for that imputatiue iustice as they call it so contrarie to their owne righteousnes to that originall iustice of the law or of works Thirdly they labour for that sanctification and regeneration that so they may bring forth the fruites of the spirit Fourthly they waite for to attaine that life eternall which is giuen vs of Gods free grace in and by that imputed righteousnes of Christ If we were possest in this life of a perfect faith in Christ A perfect faith we haue not and so of perfect holines then I graunt the beleeuers should not need this terrible glasse of the law and of the couenant of works But because vnbeleefe still resteth in this our nature and the reliques of that inherent contagion still abide in vs and for that so long as wee liue here neither our faith nor holinesse can be perfected Therfore to weaken more more our vnbelcefe and inherent sinne in vs and more and more to increase faith and holinesse we haue euer need of this terrible glasse as a continuall seuere Schoolemaister which euer casting many feares before vs may driue vs to the faith of Christ and to sanctimonie of life Now then seeing it is euident that there is a double vse of the couenant of workes the answer to the question aforegoing is easie For this we auouch that as touching the former vse the couenant of works is abolished to them which are vnder grace To this the Apostle pointeth when he saith Ro. 6. 15. Yee are not vnder the law but vnder grace Gal. 4. that he might redeeme them which were vnder the law Rom. 7. Being dead to the law we are now free from the law 2. Cor. 3. 11. For if that which should be abolished was glorious But as for this second vse it is not abolished This distinction is commonlie receiued that the law legall couenant is abolished as it is a condemning tyrant and not to be abolished as it is a Schoolemaister to chasten vs and with terrours to driue vs vnto Christ For this second vse we haue an example in Paul after his regeneration Ro. 7. 14. c. For when he considers in the glasse of Gods law the spiritualitie that so I may speak the holines and goodnes of the law first next his owne carnalitie to vse that worde and rebellion and lastly death it selfe first he breaks forth into these wordes Miserable man that I am who shall deliuer me from the bodie of this death Next he flieth to the mercie of God in Christ Iesu saying I giue God thanks in Christ Iesus And 2. Cor. 5. 11. Paul sayth of himselfe he was inforced and mooued forwardes to doe duties in his calling because of the terrors of the Lord set downe and offered vnto him in and by