themselues but against their sinnes and this both within and without Within when hee maketh them to feele an accusing conscience witnessing that God is displeased and that they are made guiltie of death by their sinne Without when they taste of Gods anger against them in the outward chastisemeâ—â—s of the bodie And thus far they fall from his â—â—herly loue and are become the enemies of God after a sort I say Aâ—â—er a sort because God doth not lay downe his fatherlie affection and doth not alter his purpose of Adoption and eternall life Although the faithfull do fall away so much as 〈◊〉 h in them yet God remaineth a father in Christ and they also as touching right vnto eternall life remaine sonnes Ioh. 10. 28. They shall neuer perish neither shall any plucke them out of my hand Here some doe say that the sheepe cannot be pluckt out but yet they may of their owne accore s 〈◊〉 cke away but without reason for the sheepe which reuolteth is pluckt away by the diuell when it doth reuolt And as he which continueth in Christs word is verily his disciple so he that doth not fall away but abides a sheepe is verilie a sheepe Rom. 8. 35. Who shall separate vs from the loue of Christ Rom. 10. 29. The gifts and calling of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without repentance 2. Tim. 2. 19. The foundation of God remaineth sure and hath this seale the Lord knoweth who are his Second grace is either imputed or inherent imputed is in iustification a part whereof is remission of sinnes And this remaineth and shall foy euer remaine sure as touching sinnes passed That saying of the Schoolemen is most true Sinnes once forgiuen continue so alwaies But when that any faithful man shall fall grieuously the pardon of that fall is granted in Gods decree notwithstanding no pardon is actually giuen of God nor receiued of maÌ„ vntill he doe repent yea if he should neuer repent which notwithstanding is impossible he should be damned as being guiltie of eternall death by this offence For there is no pardon of any new sinne without a new act of faith and repentance Inherent grace is either faith or the gift which followeth faith In sauing faith we must consider the act and the habit The act of faith is the very action of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehending or an vnfained apprehension of Christ. Now this faith may be lost according to some act The very habit also or power of faith may in it selfe bee lost but by reason of confirming grace faith doth not perish as touching the essence thereof but it is lesned and abated according to some degree And hence it followeth that our communion with Christ may bee diminished but that our vnion cannot be dissolued There remained in Dauid after his fall the seed of true faith and regeneration as appeareth by his words Psal. 51. 11. Take not thy holy spirit from me It is also the iudgement of the Greg. lib. 25 in lob in Eleb Homil. 15. Tertull. lib. de Persec Chrysoft hom 2â— in Math. auncient fathers that the roote of faith in Peters fall was not taken away and abolished but only mooued and that it did as it were waxe drie that it was onely shaken and troden on and that it did not vtterly vanish Here also we are to giue eare a while to Gratian who consenteth with vs and to this purpose hath gathered many testimonies together out of the fathers Hath loue saith hee taken roote bee secure no euill can proceed Againe Loue doth vtterly Decret 2. pars c. 33. q. 3. sine de poenit d. 2. estrange the mind wherein it hath once taken possession from the delightes of the world Againe Loue is ioyned to God and vnited inseparably and is alwaies inuiâ—cible in all Againe Loue is an inuâ—sible vâ—ction which staâ—ds as it were in stead of a roote to him in whom sâ—â—uer it shall be which cannot wither though the s 〈◊〉 e doe parch whatsoeuer is r 〈◊〉 d is nourished with the heate of the 〈◊〉 and doth not wâ—rher Againe Hee lookes backe after the plough who after that hee hath begun to doe good workes returnes to euilâ— which he did forsake Which in no wise befalleth to the elect Againe All the elect doe so goe forward vnto good things that they do not returne to the committing of euill And againe The fitting and mouing of the spirit may be thus vnderstood For as touching some virtues it doth alwaies abide in the hearts of the Saints but according vnto other it comes as that which will returne and â—eturnes as purposing to come For as c 〈◊〉 ning faith hope and charitie and other graces without which it is not possible to come to that heauenly countrie as namely humilitie Chastitie iustice and mercie it neuer forsaketh their hearts that are vpright But as touching the vertue of prophecie the eloquence of doctrine and working of miracles it is sometimes present with the elect and sometimes it withdrawes it selfe The Schoolemen alledge Augustine to the contrary opinion where hee saith De cor grat cap. 6. 8. That doubtlesse if the man which is renewed and iustified doe fall backe by his owne will vnto an euill life he cannot say I haue not receiued because he hath by his owne free will vnto euill lost the grace of God which hee did receiue And againe That God doth not giue the gift of perseuerance vnto some of his Cap 9. children whom he did regenerate in Christ and to whom hee gaue faith hope and loue But he speaketh not these things of those which are indeede the sonnes of the promise but of those which are so called of vs and which beare the name and profession of sonnes Furthermore he speaketh of such as haue faith and loue in opinion and imagination and truely also as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touching outward practise â—or Augustine in the same place hath so expounded his meaning We must beleeue that some of the Cap. 13. sonnes of perdition doe * He speaketh of the iustice of life and not of the inwarde righteousnes of the heart Tract 5. in Iob. epist. begin to liue and for a time faithfully and iustly in the faith that worketh by loue and afterwards fall Thirdly he speaketh of faith and loue as they are imperfect vertues and as it were lately sprung vp and not as they are sound perfect and true to wit as touching the truth of their essence So Augustine Loue is sprung vp within thee but it is not yet persiâ—ed doe not despaire but nourish it lest it be stiâ—â—ed And Gratian This loue which was an herbe in Peter before his deniall Ibid. cap. 24 and which springeth vp in euery one is lost and repaired before it be strengthened and made perfect And indeed for the manifesting of the truth of faith and loue there is required perseuerance by which it might bee knowne
operation of the spirit but in respect of the outward ministery of the Prophets It pleased Lumbard also to interpret this place How often would I haue gathered thy children and thou wouldst Lib. 1. dist 16. not thus So many as I haue gathered together I did it by my effectuall will thou being vnwilling Obiect III. Reuel 3. 20. I stand at the dore and knocke if any shall open it vnto me I will come in vnto him Therefore all at whose dore Christ knocketh haue sufficient grace whereby they are able to open if they will Hee is vnwise that knocketh at the dore if he know assuredly that there is no bodie within that is able to open it Answere This place fauoureth not vniuersall grace for these at whose dore Christ knocketh are chose which beleeue and are conuerted and hee knocketh at their hearts partly by his word partly by afflictions that hee might stir vp their languishing faith and increase and confirme his fellowship with them You may read the like in Cant. 5. 1. 2. Open vnto me my sister my loue my doue Tenthlie this platforme disagreeth with it selfe For it saith that God doth Error 10. conferre vnto all men all the helpes of nature and grace and that he is not wanting to any so but that he may obtaine saluation But I say and that out of this platforme that God is wanting to some offendors because he giueth them onlie a power to perseuere in faith if they will or if you had rather a power to will to perseuere Posse velle perseuerare and maketh theÌ„ not to perseuere actually and indeed And vnlesse this grace be giuen it is not possible that anie should obtaine saluation by perseuering For it is a most sure rule A man doth not that good thing which by grace he is able for to doe vnlesse God make him to doe it as he hath made him able to doe it if hee will Therefore hee to whom the verie act of perseuerance is not giuen being smitten with the violence of some grieuous temptation without delay will fall away from faith and shall bee damned Lastly this hypothesis or platforme is Error 11. but the varnishing and fresh trimming ouer of certain opinions which the Church in former ages did condemne The Pelagians taught that all men were redeemed Aug. cont Iul. Pelag. lib. 3. cap. 3. by Christ but not made free because god distributed his gifts according to the capablenes of theÌ„ which came to receiue them The same did Faustus the Pelagian also affirme How hath God saith he redeemed Lib. degrat lib. arb 1 cap. 16. all the world doe wee not see men to line still in their sinnes How shall wee thinke that they are ransomed whom wee doe see still to continue captiues Let vs gather that which is here mens by vsing a similitude as for example If any embassadour or priest purposing to make intercession for a citie taken by warre shall bestow a very great ransome and set free from his seruitude who is the chiefe Commander all the multitude which is in captiuitie in so much that they are altogether deliuered from all constraint on necessitie of bondage and then if happily either their vsuall delight or some soothing slaue shall so instantly vrge some of the captiues as that euery one turning seruant and slaue to his owne will shall refuse that freely bestowed benefit shall weâ— say that the contempt of the vnthankefull captiue hath lessened the estimation of the ransome or that he which refuseth libertie doth any way diminish the good will of him that ransometh surely no. For euen as hee which returneth may bee well accepted with him that doth ransome him so is hee guiltie of contempt who did not returne Thus we see that the Pelagians did forge or frame a redemption through Christ without deliuerance And what else doe they who publish in their pamphlets that all and euery one on Gods part are redeemed but not saued because they will not beleeue And now let vs heare the confutation of this opinion Augustine saith You say they are redeemed Cont. Iul. lib. 3. cap. 3. but they are not deliuered they are washed but they are not clensed these bee your monstrous opinions these are the paradoxes of the Pelagian heretikes c. but I pray thee tell me how can this redemption be vnderstood if he doe not redeeme from euill which redeemed Israel from all their sinnes for wheresoeuer we make mention of redemption there also is vnderstood a ransome and what is that but the precious blood of the immaâ—ulate lambe Christ Iesus and concerning this ransome why should we aske any other wherefore it was giuen let him that gaue the ransome let him that paid the price make the answere This is saith he my blood which is shed for many for the remission of sinnes Proceede I pray proceede and as you say in the Sacrament of our Sauiour men are baptized but they are not saued they are redeemed but they are not deliuered so say you also Christs blood is shed for them for the remission of sinnes but they are clensed by the remission of no sinne They are wonderfull strange and vntrue things which you affirme * Concil Valent Anno 85â— cap. 4. Concerning the redemption of Christs blood by reason of the exceeding errors which haue growne in respect thereof in so much that some euen as their owne writings doe witnesse doe hold that it was shed euen for those vngodly ones who from the beginning of the world vntill the passion of our Lord were dead in their vngodlinesse and punished with eternall damnation contrarie to that saying of the Prophet O death I will be thy death and thy sting O Hell we do decree that it ought simply and faithfully to be held and taught according to the Euangelicall and Apostolicall truth that we iudge that this ransome was giuen for them of whom the Lord himselfe saith Euen as Moses lifted vp the Serpent in the wildernesse so must the Sonne of man be lifted vp that euery one which beleeueth in him may not perish but haue eternall life So God loued the world that hee gaue his onely begotten sonne that euery one that beleeued in him might not perish but haue euerlasting life And the Apostle saith Christ was once offered for the taking away of the sinnes of many Prosper ascribes this platforme of generall Spist. ad August grace vnto the Pelagians This is saith he their very opinion and profession That Adam sinning euery man sinned and that no man is saued by his owne workes but by the grace of God in regeneration And yet that the reconcilement which is in the sacrament of Christs blood is without exception offered vnto all men so that whosoeuer will come vnto faith and baptisme may be saued and that God did foreknow before the creation of the world who should beleeue or who should remaine in that faith which
frowning looke or allured by a trifling gift or stilled by seeing an other beateÌ„ before him or else quieted by a rod eueÌ„ so Gods childreÌ„ are either affected by his promises or allured by his mercies or awed by his threats or skared by his frowning couÌ„tenaÌ„ce or humbled by his correcting of others or by his rod which is vpoÌ„ their owne backs 2. A good and wise child is very desirous to know his fathers minde or will that so he may best know how to please humour him and such is y e disposition of Gods child Iob maketh it the note of a wicked maÌ„ to affect y â— ignoraÌ„ce Iob. 21. 14. of Gods waies 3. A good child knowing that he hath vniustly grieued his father will not be quiet till they be good friends againe 4. He laboureth to resemble his father in his rare and excellent vertues 5. Hee will beare a blow at his fathers hands though he skorne to put it vp at an other mans and wheÌ„ his father hath chidden or corrected him he will not run for comfort to his fathers desperate sworne enemies 6. He â—â—uiâ—th not a seruant or brother that is 〈◊〉 ore laborious and circumspect in his fathers businesse then himselfe is 7. He caryeth a thankful heart toward his father for his fatherly gifts 8. He is glad to know his fathers pâ—â—roâ—atiâ—es his lands leaâ—es if there be any specially if he be an h 〈◊〉 e. 9. He longeth to seâ— his father and to heare often of him in 〈◊〉 absence 10. He maketh much of those loue-tokens which his father hath giueÌ„ him to keep for a remembrance of him or for a signe of his loue 11. He cannot without griefe indure to see his father inâ—ured or abused by any 12. He hath a sp 〈◊〉 all regard of his fathers credit 13. He reioyceth at his fathers prosperity 14. He â—â—keth his fathers company he listeneth to his words loueth to talke vnto him 15. He loueth his mother entirely he affecteth his brethreÌ„ and sisters though it be but for his fathers sake 16. He hateth the fellowship of his fathers inturious and vniust enemies be is a friend to all his fathers faithfull friends he contemne nâ—t theâ— companies 17. He cleâ—â—eth vnto his father in the time of troâ—ble and doth not cast him off These are properties of gracious wife and godly childre◠〈◊〉 being applied to tâ—e purpose in 〈◊〉 â—hey are so many infallible notes of Godâ— dutifull and louing child Those which find them in their hearts liues may truly and infallibly assure themselues and know that they are the sons and daughters of God elected before the foundation of the world to euerlasting life and happinesse Those which after diligent search finde them not to be in them must not despaire though they may iustly indeed suspect and bewaile their estates but let them flye to the throne of grace with hungry hearts and incessantly desire faâ—our remembring also to vse all meanes whereby all these foresaid graces and gracious conditions may be generated nourished and augmented in them These things right Worshipfull and Beloued I haue here set downe as a Preface to the treatise following for your furtherance and encouragement and being the first fruits of my labours in this kind I do present and giue them vnto you in testimony of mine hearty loue and earnest desire of your Christian progresse in knowledge and in godlinesse The God of peace that brought againe from the dead our Lord Iesus Christ the great Shepherd of the sheep through the blood of the euerlasting couenant make you perfect in all good works to do his will working in you that which is pleasing in his sight through Iesus Christ to whom be praise for euer and euer Amen Fauers-ham Iune 20. 1606. Your Worships in Christ Iesus Thomas Tuke Master Perkinses Epistle to the Reader THE doctrine of Predestination and Gods Grace is to be founded vpon the Written Word of God and not vpon the iudgements of men For as Hilarie sayth well God cannot be vnderstood but by God And De Triâ— lib. 5. againe Wee must learne of God what wee are to vnderstand of God because he is the only author of our knowledge of him It is also requisite that this Doctrine agree with the grounds of common reason and of that knowledge of God which may be obtained by the light of nature and such are these which follow 1. GOD is alwayes iust albeit men do not vnderstand how he 〈◊〉 must 2. GOD is not gouerned of much lesse doth he depend vpon second causes but doth â—ustly order them euen then when they worke 〈◊〉 3. GOD workâ—th 〈◊〉 ly to wit propounding vnto himself is certaine end he is ignorant of nothing he doth not 〈◊〉 or 〈◊〉 that which he cannot effect hee doth not â—dly behold what 〈◊〉 ll be or what may be done but hee dis 〈◊〉 th all things vnto his glory and therefore he hath 〈◊〉 to do so 4. GOD is not changed and those things which are changed are not changed 〈◊〉 his â—â—changeable decree all circumstances being certaine and sure 5. The 〈◊〉 and vnsearchable iudge 〈◊〉 s of GOD are to be honoured and acknowledged Augustine It 〈◊〉 me thou sayest that he perâ—sheth and another De verb. Apost 〈◊〉 11. is baptized it 〈◊〉 oueth me it moâ—ueth me as as man If thou wilt heare the truth it also 〈◊〉 th me because i am a man nut of thou bâ—â—st 〈◊〉 man I am also a man let vs both heare him that saith O man Verily if we be therefore mooued because we are men the Apostle speaketh to humane nature it self being weake and feeble saying O man Who art thou which pleadest against GOD Rom. 9. 20. Shall the thing formed say to him that formed it Why hast thou made me thus If a beast could speake and did say to God Why hast thou made him a man and me a beast mightest thou not iustly be angry and say O beast who art thou and thou art a man but in comparison of God thou art a beast 6. No good thing can be done vnlesse GOD doth absolutely will and worke it and we do that which is good so farre-forth as God doth worke in vs more or lesse 7. No euill can be auoyded vnlesse GOD do hinder it and we auoyd euill so farre-forth as God doth more or lesse hinder it 8. The will of GOD is knowne not only by the written word or by reuelation but also by the euent For that which commeth to passe doth therefore come to passe because God hath willed that it should come to passe 9. A man doth not that good thing which by grace he is able to do vnlesse God make him do it as he hath made him able to do it if he will 10. Not a part only but the whole gouernment of the world and the execution of iustice is to be ascribed to God as to the author I do now exhibit vnto
fourthly that the Reprobate may bee conuerted and saued 〈◊〉 ly that Christ dyed for the reprobates and that it is the purpose and will of God simply that all men without exception should be saued Some do subiect Election vnto Gods eternall decree but not Reprobation Others putting no difference betweene Reprobation and Damnation do thinke as God doth passe by some men of his meere pleasure that he doth in like sort damne them of his meere will and pleasure whereas indeed sinne is the cause why men are damned Many of the Romish synagogue do teach that men are elected for their foreseene faith and meritorious works And it is the common opinion of all Papists that the Elect cannot be certaine and sure of their election vnlesse it be extraordinarily by some speciall reuelation and singular priuiledge Many also there are which would not haue this doctrine publickly taught by the Minister but without good reason For first as the Minister must not search the secrets of God which are not reuealed so he must not suppresse or hide that which is reuealed For things Reuealed belong to Deu. 29. 29. vs and to our children for euer as Moses teacheth Therefore as we may not search into those things which God will haue kept secret so we may in no wise be wholly ignorant of those things which he hath reuealed vnto vs. But this doctrine of Predestination is very plentifully and perspicuously reuealed and deliuered vnto vs in the Scriptures Secondly as the word of God omitteth nothing which is needefull to be knowne touching the saluation of our soules so wee must know that it teacheth nothing but that which is profitable and worthy to be learned of all For that speach of Paul to the Romanes is true of all the writings of the Prophets and Apostles also VVhatsoeuer things were written were written for Rom. 15. 4 our learning But the word of God doth teach this doctrine of Election and Reiection as is euident by many places therein therefore it is necessary and fit to be taught of the Minister and to be learned of the people Thirdly it is the duetie of all faithfull Ministers to teach all the counsell of God as Paul sayth Act. 20. 27. hee did but Predestination is a part of Gods counsell therefore it ought to bee deliuered of vs vnto the people of God alwayes remembring that wee applie our selues to your capacities and teach it orderly as occasion serueth keeping our selues in all sobrietie within the limits of the Word Fourthly Christ commaundeth the Gospell to be preached Mark 10. 15. to euery creature but this Doctrine belongeth to the Gospell and therefore is to bee preached vnto the vnlearned as to the learned Lastly all Ministers are bound to keepe back nothing which is profitable but to shew Act. 20 20. it as Paul did But the doctrine of Predestination is very profitable For first it letteth vs see the omnisciencie the omnipotencie the soueraignetie and immutable nature of God Secondly it serueth to increase and confirme our faith and hope concerning the eternall felicitie of our soules and bodyes seeing it is not founded vpon our selues or vpon any sandie foundation but vpon the constant and vnchangeable good pleasure of God Thirdly it teacheth vs not to wonder at the small number of beleeuers and at the hardnesse and blindnesse of many mens hearts and minds For it sheweth that God hath elected but a fewe and hath Math. 20. 16. passed by many leauing them vnto themselues and deliuering them vp into the hands of the Diuell Fourthly it serueth to strengthen and comfort vs in all afflictions and to arme vs against all the fiery darts of the Diuell and the fury of his lims For it sheweth that nothing can separate vs froÌ„ the loue of God and that all things Rom. 8. 28 39. worke for the best vnto them that loue God euen vnto them that are called of his purpose All stormes and waues of woe shall passe ouer and in the end we shall rest in the quiet hauen of euerlasting happinesse Fiftly this doctrine stayeth vs from taking offence at the Apostacy of many professors for it sheweth vs that all is not gold which glisters and that some stand for a time and some stand fast for euer If they had been of vs sayth Iohn they should haue continued with vs. Sixtly it teacheth 〈◊〉 Iohn 2. 19. vs to acknowledge Gods singular goodnesse towards vs who of his meere good will toward vs hath elected vs vnto eternall life and the fruition of immortall glory in the heauens Seuenthly it serueth to teach vs humility and to beate downe the pride of our harts For it sheweth that Gods grace and not our goodnesse is the originary cause of our welfare and saluation The cause which mooued God to choose vs rather then many others was not our foreseene preparations or meritoriouâ— works but his owne loue and free good will toward vs. Lastly to 〈◊〉 sundry vses which might be made of this one doctrine it teacheth vs to ascribe the glory of our saluation to God alone and to walke thankefully before him manifesting the gratitude of our hearts by our religious righteous and sober liues To conclude some are so far out of loue with this doctrine that they can scarce with patience indure to heare it spoken of And many licencious and prophane persons do very wickedly abuse it to take vnto themselues liberty of lasci 〈◊〉 us and loose 〈◊〉 For say they if I be ordeyned to 〈◊〉 ed I cannot be damned 〈◊〉 if damnation be my destiny I can neuer be saued And therefore it skilleth not how I liue for if God haue appointed me to be saued I shall be saued though I do iust nothing and it he haue determined that I shall be damned I shall neuer escape it though I liue neuer so well For Gods decree is constant his appointment shall stand whosoeuer sayth nay to it But these men forget that God doth predestinate men as well to vse the meanes as to atteine vnto the end As he hath appointed a man to liue so he hath appoynted the same man to vse those meanes which preserue life as meate drinke rest recreation labour phisicke Euen so as hee hath appoynted a man to be saued hee hath appoynted him to vse the meanes and to walke in the way of saluation as to beleâ—ue and therefore the scripture saith So many as were ordeined to euerlasting life beleeued Act. 13 48. And Paul shew 〈◊〉 that those God doth call 〈◊〉 bee hath predestinated and iustifieth those 〈◊〉 8. 〈◊〉 〈◊〉 〈◊〉 doth effectually call before he 〈◊〉 〈◊〉 them And in his Epistle to the Ephesians he teacheth that as God hath chosen vs vnto life eternall so he hath Ephes. 1. 4. also chosen vs in Christ that we should be holy and without blame before him in loue and that as hee hath ordeyned vs vnto saluation so hee hath created vs
in Christ Ephes. 〈◊〉 10. Iesus vnto good works which hee hath ordeined that wee should walke in them As the Scripture teacheth vs that God hath elected vs vnto saluation so it doth also teach vs that hee sent his Sonne to saue vs. As God had determined that Christ should not dye in his infancie as the euent declared so hee did appoynt his father in lawe Ioseph to take hym and his Mother and to flye into Egypt when Herod Math. 2. 13. sought to destroy him By which wee see that as GOD hath predestined the end so hee hath also predestined the way and meanes thereunto Hee therefore that desireth to be saued must vse the meanes which God hath appointed His damnation may not without cause be feared who following the sway of his carnall affections contemneth oâ— neglecteth the meanes of grace and will not 1. Sam 2 25. walke in the way which leadeth vnto glory But wee Beloued reiecting all the fansies and fantastike inuentions of man must rectifie our iudgements by the rule of Gods word and with discreet diligence and sobrietie we ought to labour for the true knowledge and right vnderstanding of this celestiall and solacious doctrine of Gods eternall Predestination 〈◊〉 doctrine not so profound as profitable and not so â—bstruse and intricate as many doe imagine A notable furtherance hereunto this treatise following will affoord penned pithily concisely and perspicuously by a very learned and iudicious Diuine Now my Brethren amoÌ„gst many other things which belong to this doctrine there be two things which I do commend to your Christian consideration First the priuiledges of Gods elect and adopted children Secondly the notes of Election vnto saluation and the practise of those things whereby a man may come to be in his conscience soundly perswaded that he is a chosen vessell predestinated to eternall life For the first Many and excellent are the prerogatiues and immunities wherewith the Elect are priuiledged and adorned therefore the Psalmist saith Glorious things are spoken of thee O thou Citie of Psal 8â— 3. God And yet as glorious and numerous as they be they are not easily discerned and acknowledged of the world first because their disgrace is common and publique by reason of the spitefull and inueterate malice of the Serpent and his â—eed whereby it commeth to passe that the faithfull in all ages haue acted a part longer or shorter in a dolefull tragedy vpon the stage of the world so as that of all men they haue alway for the most part seemed most miserable and least respected of man and priuiledged of God Secondly because sundry slips and sinnes haue bin obserued in them Thirdly the vpright Proâ— 2â— 27. man is such an abomination to the wicked as that through his cankered spite his spitefull and rancorous hatred he cannot behold and fansie his sweet and louely condition Fourthly the principall ornaments of the Godly are darke and spirituall as the Psalmist saith The Kings daughter Psal. 45. â—3 iâ— all glorious within and their outward estate is vsually obscure course and ragged not much vnlike to the Curtaines of the Tabernacle whose outwarde couerings were of Goates haire Rams skins and Badgers but the inward were of fine twined linnen blue silke purple skarlet with the most exquisite embroydering of Exod. 26 the Cherubins vpon them The World vnto Gods Children is as a Step-mother and may be tearmed Gods Schoole-house in which hee trayneth vp his Children as Schollers vnder the crosse often correcting them with his rod of affliction Whence it is that the world accounts them infortunate and beeing vnable to iudge of colours through the dimnesse of her sight thee considereth and commendeth none but such as are light though they weare and lose their brightnesse whiles shee is poaring on them But although the World bee bleaâ—e-eyed and diâ—sighted yet those which are elected out of the world do feele and see and can say much And the word of God conteyneth in it many royall and notable priuiledges and dignities properly belonging vnto those whom God hath elected and adopted some whereof I will briefly and plainely heere set downe The first dignitie is their glorious and Priuil 1. honorable stiles and titles They are called in the Scriptures The people the redeemed the sonnes the building the husbandrie and houshold seruants of God the brethren the spouse the members the seed the sheep of Christ the temples of the holy Ghost the seed the sonnes and the daughters of Abraham They are called liuely stones a spirituall house heires of the promise Saints faithfull Kings Priests yea an holy princely priesthood a peculiar people chalenged of God a chosen generation and an holy nation The faithfull and chosen children of Priuil 2. God alone haue true title to all the outward blessings of God for they only beleeue Isa. 1. 19 1. Tim. 4. 3. and they are only Gods obedientiaries Reprobates are butindeed vsurpers of them in his sight We lost them in Adam and we receiue right neither in them nor to them but by Christ. His passions haue purchased our possessions The Elect only can vse Gods blessings Priuil 3. to a right end and in a right maner For they only are pure being purged in the bloud of Christ and they only can pray with a true faith The wicked make their riches their owne ruine and Gods benefits their owne bane and either abuse them or vse them not as he commandeth them and causeth his owne children by his grace to vse them God hath appoynted his holy Angels Priuil 4. which for their strength and fortitude are called Gods to guard and protect his Psa. 8. 5. people The Angell of 〈◊〉 Lord saith Dauid pitcheth round about them that foare him â—sal 34. 〈◊〉 And the Apostle sayth that they are all ministring spirits sent forth to minister for their sakes which shall be beires of saluation The Lord hath honoured his Elect and Priuil 5. no doubt yet doth and will when it pleaseth him by preseruing them and prouiding for them very effectually and sometimes â—erâ— 36. 26. also very wonderfully Hee saued Noah from drowning Lot from burning â—lias from famishing Mordecai from murder and Paul from those bloudy Votaries by prouiding for them very kindly Hee saued Samson miraculously from perishing by thirst and Daniel from the teeth of the Lions Dauid saith The Lord drew him out Psal. 18 16 48 50. of many waters and deliuered him from the cruell man and gaue him great deliuer ancâ—s He did often and strangely also preserue our late Queene of holy and happy memory from the desperate and malicious attempts of Popish Traytors set a worke by the Diuell to murder her He prolonged her dayes he held the Crowne on her head and kept the Scepter in her hand with peace and prosperitie the time and tyranny of * Paul 4. Pius 4. 5. Greg. 13. Sixtus 5. Vrban