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sec /no, 637 V. 1 
Rollock, Robert, 15557-1599 
Select works of Robert 
Rollock 



The Editoe tenders his humble apologies to the Memhers of the 
WoDROW Society, for the delay which has taken place in the pre- 
paration of this Volume. Anxious as he was to do justice both to it 
and to them, he was repeatedly interrupted hy other duties, and em- 
barrassed by obstructions ivhich it is here unnecessary to state. TJie 
Council are in no respect to blame for the delay. On the contrary, their 
anxiety for the appearance of the volume was repeatedly and strongly 
urged upon the Editor ; who makes this statement icith the greater ear- 
nestness, because, to his deep regret, he has learned that the Council 
have been, in this matter, subjected to reproaches, which are merited by 
him alone. 



nth August 1849. 



SELECT WORKS 



OF 



ROBERT ROLLOCK. 



THE WODEOW SOCIETY, 

INSTITUTED MAT, 1841, 

FOR THE PUBLICATION OF THE WORKS OF THE FATHERS AND EARLY 
WRITERS OF THE REFORMED CHURCH OF SCOTLAND. 










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SELECT WORKS 



OF 



ROBEET ROLLOCK, 



PRINCIPAL OF THE UNIVERSITY OF EDINBURGH. 



REPRINTED FROM THE ORIGINAL EDITIONS. 



EDITED BY 

WILLIAM M. GUNN, Esq. 



VOLUME FIRST. 



EDINBURGH: 

PRINTED FOR THE WODROW SOCIETY. 

M.DCCC.XLIX. 



ALEX. WAXKIiR, PUIKTEK, 6. JAHIvS'u CODBT, BDINBUKOH. 




PREFACE. 



The name of Egbert Kollock is identified with the infancy 
of the University of Edinburgh. That noble institution was truly 
fortunate in the choice of her first Rector. His education, dis- 
position and habits, admirably fitted him to be the fashioner of 
her discipline, and to give shape and direction to her methods and 
her aims. 

The Editor of these volumes had made some progress in col- 
lecting materials for an extended biography of this inestimable 
man ; but various causes have induced him to abandon, or, at 
least, to postpone this intention. Among others may be mention- 
ed one, the force of which will be universally recognised. The 
learned divine who now holds that place which RoUock once 
held, it is understood, has long contemplated giving to the world 
an account of the life of his distinguished predecessor. To no 
one could this duty fall more suitably or gracefully — by no one 
could it be more efficiently discharged. Should, however, this 
hope be disappointed, and should it be deemed expedient to con- 
tinue the publication of the Select Works of RoUock, under other 
auspices than those of the Wodrow Society, the Editor will do 
his best to exhibit Rollock, in that most useful career, in which he 
not only founded the Scottish fame of the Metropolitan Univer- 
sity, and instructed our citizens in the lessons of divine truth, but 
by his voluminous labours, made our theological learning and our 
orthodoxy to be known and respected in foi'eign lands. 



VI PKEFACE. 

Yet it is not right that these volumes should pass into the hands 
of the readers of this generation, without some knowledge of the 
amiable man hy whose labours they are about to profit. In the 
din of that eventful era, in which it was his lot to spend his short 
but useful life, his voice was seldom heard. "While others, of like 
mind with himself, but whose temperament fitted them for more 
bustling scenes, are familiar to us, as if we had personally witness- 
ed theu' contendings for the truth, the name of Rollock is almost 
lost in the quiet of that academic life which he loved so well ; and, 
particularly fitted as he was for the part which Providence had 
assigned him in advancing the education of his country, the very 
qualities which imparted that fitness prevented him from attain- 
ing to success in matters where there were required a ready ap- 
prehension of danger, shreAvdness in the detection of ulterior pur- 
poses covered by specious pretexts, and bold opposition to wily 
schemes of political circumvention. ^ 

Eollock died on the 8th of February 159|-. In the course of 
the year 1599, there was published in Edinburgh, a memorial 
of the departed Pi-incipal, with the following title : — Vitae et 
Mortis D. Roherti Rolloci Scoti Narratio, sc7%pta per Georgiimi 
Hohertsonum : adjectis in eundem quorundam Epitaphiis. Edin- 
burgi, apud Henricum Charteris. 1599.^ 8vo, sig. c. To the nar- 
rative are appended, in the usual fashion of the time, thirty eulo- 
gistic Latin poems, and one in Greek, the latter by Henry Char- 
teris, who also contributed two of the Latin elegies.^ The whole 



1 "I mention," writes Dr M'Cric of another distinguished promoter of Scottish 
education, " this trait iu Melville's character, the rather because there is nothing 
which men, bred in colleges and devoted to literary pm-suits, are more deficient in 
than the knowledge of character ; in consequence of which, they are ordinarily dis- 
qualified for the management of public business, and apt to become the dupes of de- 
ceitful friends or artful opponents." -Life of Melville, vol. i., p. 76. 

2 Dr M'Crie, in his life of Andrew Melville, (vol. ii. p. 68,) quoting this title-page, 
gives 1589 as imprinted, and corrects the date to 1598 ; the correction should have 
been 1599. The copy before us is correct in the date, 1599. In the first sentence of 
Kobertson's Narrative, the error docs occur, the date of KoUock's death being given 
1589, properly corrected by Dr IM'Crie to 1598— but this was according to the old style. 

' It is in reference to these that Mr Tytler says, (Account of the Life and Writinc/^ 
of Sir Thomas Craig of Riccarton, p. 150,) " Engaged in these severer labours, the 



PREFACE. Vll 

concludes with a list of works by RoUock, either published or to 
be published. This laudatory memorial, by George Robertson, 
then one of the ministers of Edinburgh, of whom a few particu- 
lars will be found hereafter, is the source from which all subse- 
quent notices of RoUock, by Spotswood, Melchior Adam, Clark,i 
and others have been drawn. 

Rollock's successor, Henry Charteris, seems to have made it 
his delight to revise, correct, and amplify this Life by Ro- 
bertson. There is in the library of the University of Edinburgh 
a MS. bearing the title, Vitce et Obitus D. Roherti Rolloci, Scoti, 
Narratio, ah Henrico Charterisio conscripta. In the year 1826, both 
Narratives were printed for the use of the members of the Ban- 
natyne Club — the latter for the first time. At the end of the 
volume are added, not only the elegies which Robertson had ap- 
pended to his Life, but seventeen others, which had probably been 
written after the publication of that Biography f and the whole 

muses seem for a time to have been neglected, as, with the exception of a short poem 
on the death of the celebrated Robert Eollock, upon whose monument every poet in 
the nation seems to have thought it his duty to hang up his ' tuneful sorrows,' Craig 
appears to have written nothing since the publication of the Genethliacon." 

1 Spotswood's History of the Church of Scotland, p. 454. Spotswood's notice is 
brief, but in it he contrives to give the naiTative a turn favourable to his own views, 
as will be noticed hereafter. Melchior Adam, Vitce. Eruditorwn, cum Germanorum 
turn extcrorum. Ed. Tertia, 170G, vol. i. pp. 90-95. This is a reprint of Eobertson's 
JVarratio, with verbal alterations, and a few unimportant omissions. Clark's Alarrow 
of Ecclesiastical History, London, 1 G75, p. 401. This is a mere translation of Ro- 
bertson's Narrative, and the translator is puzzled with our Scottish proper names. 
Thus he translates Synodus Taodunensis, the General Assembly held at Dundee, as 
"the Synod of Taodun." Dempster, in his Historia Ecclesiastica, Edinburgi, 1829, 
vol. ii. p. 565, charitably supposes that the Genevese may have corrupted Rollock's 
Commentaries on the Psalms, and smells heresy in his other works. But he adds en- 
couragingly, he was believed, during his life-time, to be not far removed from the 
Catholic faith. " Ipse sane credebatur, dum viveret, non longe a fide Catholica 
alienus." The notice of Rollock, in David Buchanan, De Scriptorihus Scotis; Edin- 
burgi, 1839, 4to, p. 121, abounds in gross en'ors, and seems to confound Hercules 
with Robert. The Article in the Scots Worthies, bearing the Principal's name, is 
loose and inaccurate in its details. 

2 Four of these, the fifth, thirty-ninth, fortieth, and forty-second, with four others 
not contained in the Bannatyne edition, form part of the prefatory matter to the Edi- 
tion of Rollock's Commentaiy on the Colossians, mentioned p. v. of the Preface to 
the Second Volume. The fifth is by John Johnston, mentioned in the note to p. 7 
of this volume. The thirty-ninth, fortieth, and forty-second as well as the forty-first 



Vm PKEFACE. 

closes with the three Scottish Sonnets by James Melville, which 
the reader will find in their proper place, in p. 297 of this volume. 

In order to enable him to form some acquaintance with the life 
of the amiable divine, a portion of whose works is now laid 
before him, the Editor has selected the Life by Charteris, as 
the fuller and the more accurate. He has translated it for more 
general edification, and added, in the shape of notes, such par- 
ticulars connected with the events of Rollock's life, or the persons 
with whom he came into contact, as seemed to be interesting or 
elucidatory. To many the Biography, in its original shape, will 
be interesting ; and for their sake the Latin is reprinted. 

In comparing the two Lives, that by Robertson and that by 
Charteris, the following conclusions seem to be plausible. Ro- 
bertson was probably a man of eloquence — one who possessed in- 

seem to be by Andrew IMelville. The thirty-ninth bears a striking resemblance to a 
letter M-ritten in 1609, quoted in Dr M'Crie's Life of MelrUk, vol. ii., p. 222. The 
most distinguished men of the time wrote the greater part of the remaining elegies. 
Among these are Robert Pont ; Adrian Dammian ; Sir Thomas Craig ; Robert Boyd 
of Trochrig ; Principal Adamson ; Alexander Hume, probably the grammarian ; and 
Hercules RoUock. Besides these, men of less note contribute their portion, — most of 
them old pupils, — as, John Ray, Professor of Humanity, aftei'wards Rector of the 
High School ; William Craig, then a Regent in the University ; William Arthur, 
minister of St Cuthbert's, co-editor with Charteris of several of Rollock's writings ; 
George Grier, second minister of Haddington ; George Thomson, afterwards minis- 
ter of the refomed church of Chataigneraye, in Poitou, and the fierce antagonist of 
Lipsius; Adam Abemethy, afterwards a member of the university of Montpellier, and 
tlie eulogist of Crichton. — See Encyclopcsdia Britannicn, vol. xiii., p. 373, s. v. Lipsius, 
by Dr Irving; and the same author's Lives of Scottish Writers, vol. i., p. 272. These 
elegies are, as was usual in such compositions, in general, mere vague, and often in- 
flated eloyia. Andrew Melville's alone bear any traces of an attempt to delineate 
the characteristics of the man. A brief specimen is given of one, in vol. ii. p. xiii. 
We shall content ourselves with quoting the lines by the unhappy Master of Ruthven, 
then employed in the Court of King James, and who, as well as his brother John, 
Earl of Gowrie, had been placed by the King under Rollock's care : 

De me, deque meo niei-uit tua fratre voluntas, 

De te verum index ut nioricnte loquar. 
Nobiscum hunc oibem donee, RoUoce, tenebas, 

Mortales inter Nuniinis instar eras. 
; Morte— quod optabas,— idem nunc additus a8tris, 

Implebis meiita laude superstes liumum.— M. A. Kuthvencs. 

This was written about eighteen mouths before the Master fell in the Gowrie 
Conspiracy.^ 



PREFACE. 



nately a power of description, and of giving expression to the 
feelings within him ; Charteris, whose whole university education 
had been conducted by Rollock, from his experience of Rollock's 
teaching, and his more intimate familiarity with their common 
fi'iend, was much better qualified to give to the world the impress 
of his form and virtues than Eobertson, who had received only his 
theological training from the Principal. But Charteris was a truly 
modest as Avell as learned man. Robertson's early settlement in a 
city charge had given great offence to many, and had even brought 
reproach on Eollock himself. It seemed not unfitting, then, and 
it certainly was quite consistent with all that we know of the 
character of Charteris, that he should yield what seemed his na- 
tural privilege to Robertson, who might thus come recommended 
to the public under shelter of so popular a name as that of Rol- 
lock. These two circumstances seem to account for the ajjpear- 
ance of Robertson as Rollock's biographer — Charteris's considerate 
modesty, and Robertson's rhetorical fitness. But Charteris could 
not refrain from returning with a reverential hand to the memorial 
of his departed friend. He added many impoi'tant particulars ; 
he gave a fuller account of Rollock's conduct towards his pupils ; 
and he imparted precision to vague statements. But his taste does 
not seem so delicate, nor his perception of the emotional so acute. 
His Latinity is, perhaps, more classical, but not so graphic. 

Of all this we may give a few illustrations. Robertson notices 
that RoUock is descended from the Livingstones ; Charteris adds, 
that it is by his mother he is so descended. Robertson simply 
states, that the friendship of Rollock and Thomas Buchanan in- 
creased with their years ; Charteris gives specific instances of this 
friendly feeling. Robertson mentions Rollock's admission at 
St Salvator's College ; Charteris adds the name of the Regent 
under whom he studied. The preliminary steps taken by the 
Town Council of Edinburgh for the removal of Rollock from St 
Andrews to Edinburgh are more amply and accurately detailed 
by Charteris. The whole of the noble address by Rollock to the 
students on the eve of the first graduation is peculiar to Charteris, 



X PREFACE. 

and is all the more striking, as he was an ear-witness, being one 
of the forty-eight who then took their degree. Indeed, not 
needlessly to multiply details, the whole of the first jDart of the 
life, and, in some respects the most valuable, (that to the words 
Omnibus enim summis jiixta, &c.,) is almost entirely new, and the 
changes and additions are of the greatest importance. There- 
after the narrative proceeds in much the same way in both, save 
that Charteris quietly corrects the slips of his co-biographer. 
Thus, writins: of Rollock's last illness at the close of 1598, Ro- 
bertson says, that Rollock anxiously commends to the care of his 
friends his wife, who was with child after a barrenness of more 
than ten years ; post decennii ultra sterilitatem. This agrees with 
the statement of Crawford, {History of the University of Edin- 
burgh, p. 50,) who speaks doubtfully, in the same passage, of the 
date of Rollock's marriage — " About the year 1589 he took to 
wife Helen Baron." We learn from Charteris that this is a 
mistake. Rollock's first class graduated 1587, (Crawford, ibid. 
p. 31,) and immediately after this solemnity, before entering 
on the duties of Professor of Divinity,^ that is, between August 
and November 3 587, he married. Consequently he had been 
married more than eleven years at the close of 1588, and hence 
Charteris gives the correct time ; " post sterilitatem undecim anno- 
rum." Similarly he quietly corrects grammatical errors. Writing 
of Charteris himself, Robertson states, that on his deathbed Rol- 
lock recommends him as his successor, saying that he had been 
educated under him, and that for ten years he has discharged 
the office of Regent of Philosophy with distinguished commenda- 
tion ; " professorisque philosophici munus decennio egregia cum 



' We infer that Rollock did not commence to teach theolog)^ till Novemher, from 
the following minute of the Town Council of Edinburgh. " November 1587. The 
gamyn day Rcqucistet and desyret William Littill, auld P~vest., MichacU Gilbert, and 
Patk. Sandelands to entreatt and qfer wt M. Robert RoUok, maister of the Townis Col- 
ledge, touchcing ye stipend to be givin him for serving in ye said CoUcdge as Maister 
and Principall yairotf, and for ye class of theolocjie to be tai/neup be him y into, as alswa 
for his teaching ilk Sunday in ye Eist Kirk in the mornings, and y~m to report again." 
— (Council Records, vol. Viii. fol. 118.^ 



PREFACE. XI 

laude perfunctus est." Charteris alters this to, " et professoris 
philosophiae munere plus decennio egregia cum laude perfunctus 
est."i 

On this point the insertion ofjjlus is also observable. It is im- 
possible that Charteris can have been ignorant of the time of his 
OA\Ti professorial services. But if Crawford (^ibid. p. 34,) be cor- 
rect, Charteris is wrong. Crawford states that Charteris took the 
place of Mr Alexander Scrimger, removed for malversation, in 
1589. In that case he could have only acted as Regent of Philo- 
sophy for nine years and a few months. We can have little hesita- 
tion in trusting to Charteris, and placing Charteris's appointment 
in the room of Scrimger in the year 1588. 

Yet Robertson has a finer taste for the picturesque. Contrast 
Robertson's expresssion : " Ad Sabbathi auroram usque illi altum 
silentium, quod tandem hoc sermone abrumpit, ' Yeni Domine, 
ne morare" ' — with Charteris's more classical but less graphic La- 
tinity : " Cum aliquandiu mane quievisset, silentium tandem 
hoc sermone abrumpit, ' Yeni Domine, ne morare." ' In the 
same spirit Robertson mentions, that at the funeral of Rollock 
there was tempestuous weather — probably such a deluge of rain 
as often, in early spring, still sweeps our streets : " Funus majori 
quara unquam Edinburgi celebritate, quamvis prohibente tem- 
pestate, decoratur. Turmatim enim tam sublimis quam plebeiae 
sortis homines ad iUud ornandum confluxerant." Contrast with this 
the close of the narrative by Charteris ; " Ejus decessus," &c. 

The only passage In Robertson not noticed in the narrative of 
Charteris is a statement regarding Robertson himself, to which 
the reader's attention will be directed in the notes. 

On the whole, while the latter and more affecting part of the 
narrative seems to have been mainly adopted, and only slightly 
altered from Robertson by Charteris, the earlier and more impor- 
tant part is wholly written by Charteris himself, and its fulness and 
accuracy have prompted us to prefer it for our present purpose. 

This seems to be the proper place to notice the portrait pre- 

' i'uuctus est ? Meichior Adam reads, obivil. 



Xn PREFACE. 

fixed to this volume. Three portraits of Rolloek are known 
to be extant. One, which has been engraved by Mr R. C. 
Bell for the Bannatyne Club, is the property of Lord Rollo, 
whose house is connected with the family of Rollock.i It is a 
small painting on pannel, and has evidently been retouched in 
the upjier part of the head ; but the original traces are quite dis- 
tinct, and have been restored in the engraving. The lettering on 
the top of this portrait (M : R : R : aetatis suae 43 morit : 1599) 
must have been added some years after Rollock's death, as in the 
old style he died in 1598, and the new style was not adopted in 
Scotland till 1 GOO. The second, which belongs to the University 
of Edinburgh, and from which the engraving, also by ISIr R. C. 
Bell, has been taken for the Wodrow Society, is more highly 
finished, and is of life-size on canvass. A duplicate of the latter 
is in the possession of Hugh James Rollo, Esq., who traces 
his descent to the same common stock as the Principal. In 
the opinion of the intelligent engraver, the last was probably 
painted about the end of the 17tli century. There is nothing in 
the style of these portraits to indicate the artists by whom they 
were executed. 

It is now the Editor's duty to say something of the works se- 
lected for publication in this volume. 

It seemed desirable to represent RoUock in his three capacities, 
as a Professor of Divinity, as a Preacher of the Gospel in detached 
sermons, and as an Expositor of the Scriptures in a continuous 
series of Discourses. The last object is attained in the second 
volume ; the first two are accomplished in this. 

From the Summary of Theology, (pp. 22-28), we acquire a 
knowledge of the learned Principal's System of Divinity. It 
would be presumptuous in the Editor to pronounce an opinion 
on its merits ; but it seems to him to be both logical and com- 

' "He was descended of the ancient Bavons of Diincrub, now dignified with the 
title of Lord Hollo."— (Crawford, ihid. p. 43.) Of relationsliip between Robert and 
Hercules Kollock, 1 have been unable to discover any evidence. 



PREFACE. XIU 

plete. If it be compared with the Confession of Faith by the 
Westminster Divines, it will be found to follow very nearly 
the same order, — the principal difference being, that in the Con- 
fession of Faith the subject of Effectual Calling precedes Jus- 
tification, whereas Rollock first discusses the latter ; unless, in- 
deed, as we are inclined to suspect, one of the heads — that on 
Justification— has inadvertently been dropped out. The intel- 
ligent reader will easily see the ground of the suspicion by 
glancing over the ninth and three following heads. We learn from 
Crawford that portions of his course — and " Effectual Calling " 
was one of them — were delivered not to the students of theology 
merely, but in presence of the whole members of the University. 
His words (p. 51) are : " He wrote the treatises, De Foedere et 
Sacramentis, De Vocatione EJjicaci, De Providentia Dei, De Justi- 
ficatione, De Excommunicatione. These, for the most part, he 
taught in the Magistrand Hall, upon the Sundays, after the last 
sermon, till such time as the too great frequencie of auditors made 
him to chuse another time." We may infer from this, that in 
certain portions of the course he taught without writing; that 
others he elaborated more carefully, and not only read them for 
the benefit of the students generally, but published them for 
behoof of the Christian world. Accordingly, this Tractatus de 
Vocatione Ejfficaci, of the title page of which a fac-simile is given, 
was published in 1597. It does not seem to have been reprint- 
ed. It is in Octavo, 332 pages, to the end of the Treatise on 
Effectual Calling. Thereafter the pagination ceases, and with 
the Catechism a new title commences : De Modis quibus Deus ah 
initio Foedus suum idrumque humano generi revelavit. The head- 
ing to the end of the Catechism, which extends to 25 additional 
pages, is Modi Revel. Foed. ; but this heading it will be seen the 
translator has not followed. The whole concludes with an Index 
Capiium of two pages, which forms mainly the source of the 
Table of Contents mentioned in the note to page 23. 

The Translation,^ of which also the original title page is given 
1 We find in Dr Watt's Bihliothera Britanmca, the following works attributed to 



XIV PREFACE. 

in fac-simile, is in 4to, extending to 253 pages. With the ex- 
ception of the spelling it has been faithfully followed. The only 
other alterations are the additions pp. 7, 130, and 23-28, the last of 
which is of sreat value. For Holland's Table of Contents above 
alluded to, the Editor has substituted one of his own. 

The English style of the translation hardly corresponds in clear- 
ness with the perspicuity of the original. The translator says, 
(p. 15): " Lastly, for the translation, albeit I have not followed 
the author's words, yet have I endeavoured faithfully to deliver 
his meaning in the plainest form, and in words most in use among 
the people." Fi'om his Address to the Header, (p. 21), it will be 
seen that he was somewhat doubtful of the accuracy of the work. 
He had reason to be so. He has occasionally given only a hurried 
glance at his original, and missed his meaning ; now and then he 
has altogether omitted important passages. But, on the whole, the 
translation is faithful, and the Editor has, by a careful comparison 
with the original, rectified the occasional mistranslations and omis- 
sions ; as may be seen in pp. 116, 256. 

The marginal notes are of two kinds. The one set proceeds from 
Holland himself — there being no such notes in the original — and is 
intended to form a summary of the arguments, or to point to a cor- 
roborative passage of Scripture, as at pp. 65, 72. These notes, in a 
few instances, lead to inaccuracy. See p. 121. The references to 
other than Scripture authorities, and the Greek quotations, which 
are found in the margin, are Rollock's own, and have been trans- 
ferred from the text by Holland. See pp. 120, 124. 

In the original, the Latin translations of the Old Testament 

Henry Holland, who is not to be confounded witli another of the same name, son of the 
famous translator, Philemon Holland. A Treatise against Witchcraft ; Cambridge, 
1590. Spiritual Persuasions against the Pestilence, chiefly selected out of the 91st 
Psalm ; London, Richard Field, 159:1. Aphorisms of Christian Religion ; A Compen- 
dious Abridgment of Calvin's Institutions. Translated from Piscator. London, 
Richard Field, 1596. Christian Exercise of Fasting ; London, 1596. The Works of 
Mr Richard Greenham, minister, revised, corrected and published by H. H. ; Lon- 
don, 1599. See, besides, in the list of Principal Rollock's works, the Lectures upon 
the Ejmtle of Paul to the Colossians. To Francis Marbury, who writes an Epistle to 
the Reader, (p. 19), all that is assigned by Watt is, A Sermon on Easter Tuesday; 
London, 1604. 



PREFACE. XV 

are chiefly from the translation of Tremellius and Junius, as Is 
noticed p. 105. There are slight variations, however, either 
owing to RoUock's quotations being made memoriter, or to his 
choice of diiFerent vocables. Sometimes, also, he uses the Yulgate 
translation. Thus in the beginning of the 10th Chapter, (p. 81 of 
the original Latin), he prefers the Vulgate rendering of Psalm xix. 
9, " Prteceptum Domini lucidum et illuminans oculos " — to that of 
Tremellius and Junius : " PrjEceptum Jehovae purum, Illustrans 
oculos." He adopts, (ibid.) "Mandatum lucerna, et lex lux," (Prov. 
vl. 23,) from the Vulgate, where Tremellius and Junius have : "Nam 
lucerna pr^eceptum est, et doctrina lux." In the New Testament 
he only occasionally differs from Beza's translation.^ Thus in the 
3d Chapter, (p. 22 of the original Latin), Rollock's translation of 
2 Tliess. i. 6, 7, is ; " Tamen justum est apud Deum retribuere lis 
vicissim, qui affligunt vos, afflictionem ; vobis vero qui affligimini, 
relaxationem noblscum." Compare this with Beza : " SI quidem 
justum est apud Deum vicissim reddere lis, qui affligunt vos, afflic- 
tionem ; vobis vero qui affligimini, relaxationem noblscum." The 
original of tamen and si quidem is ei'Tfg'. But Rollock has pro- 
bably omitted si merely because it was unnecessary in the con- 
nexion. Sometimes his variations are not happy. Thus he trans- 
lates (ibid.) Ephesians vl. 8 ; (si^orsg on o lav ri szuarog xoiriff)^ 
ayadov^ rovro zo(j!jis7rut xa^ci rov ILv^iov) " scientes quod quis- 
que fecerit boni, hoc reportabit a Domino " — which is manifestly 
ungrammatical. Holland's translation of Scripture texts Is founded 
on the Geneva version, though he occasionally translates literally 
from Rollock's Latin. His references are simply copied from the 
original. It may be as well to mention here, that the Editor has 
verified and corrected the references, and filled up those which 
were wanting or imperfect. 

A word as to the foot notes. The Editor at first contented 



1 His opinion on this work he gives in his Commentary- on Panl's Epistle to the 
Romans, in these words : " Secuti sumus versionem D. Bezae Latinam, ut quae longe 
optima sit." 



XVI PREFACE. 

himself with a few brief remarks, pointing out wherein Holland 
had mistaken the original. But when he had reached the six- 
teenth Chapter, he found himself, for his own satisfaction, busied 
in turning up the authorities within his reach, to trace the refer- 
ences made by Eollock. He did not think it fair to Rollock's 
readers to put them to the same trouble, and he has briefly noted 
the result of his enquiries. Moreover, RoUock has taken up many 
controversial points with the Roman Catholics, which are, in our 
own time, both interesting and important. The great authority 
then, was Bellarmin, who had recently culminated on the Roman 
horizon. And he is the great authority still. It seemed not un- 
suitable to save the reader the trouble, even where he had the 
means, of turning up, in the ample folios of Bellarmin, the pas- 
sages which Rollock refutes. Besides Bellarmin, Rollock attacks 
the views of the Rhemish translators of the New Testament. 
Though this is not so difficult of access, the Editor deemed it ex- 
pedient to add such extracts from that work as serve to elucidate 
Rollock's views. 

He was the more induced to do this for another reason. Dr 
M'Crie, while treating of the progress of clerical learning in 
Scotland, towards the close of the eighteenth century, takes 
occasion to mention the writings of Rollock and Bruce. Of 
Rollock he says : — " The former published Commentaries on most 
of the books of the New Testament, and on some parts of the 
Old, which were speedily reprinted on the continent, with warm 
recommendations by foreign divines. Though they contain occa- 
sional remarks on the original, Rollock's commentaries are not 
distinguished for critical learning, nor do they discover deep re- 
search ; but they are perspicuous, succinct, and judicious. His 
treatise on 'Effectual Calling is a compendious system of divinity, 
and affords a favourable specimen of the manner in which he exe- 
cuted this part of his academical lectures." {Life of Melville, vol. 
ii. p. 421.) While on the one hand this treatise can hardly be 
called a compendious system of divinity — It is but a small por- 
tion cut out of the system taught by Rollock — on the other, the 



PREFACE. Xvii 

readers of this ])a8sage are liable to form the idea, (though the 
sagacious biographer of Melville makes no such assertion,) that 
from none of EoUock's works do we gather that he was a man of 
deep research. The Editor is anxious to remove any impression so 
erroneous. His own labours in following EoUock have taught 
him the reverse. EoUock not only had read on the controverted 
doctrines, but he had read deeply and had searched for himself. 
In this part of his works, both his learning, his research, and hia 
dialectic skill, are triumphantly established. Were he to rise from 
his grave now, and take his part with living men, he would, for 
all the laborious strifes that have taken place since he flourished, 
with the mastery which he had acquired over the points of debate, 
be able, in respect to learning and logic, to uphold the fame of 
the University, over whose infancy he presided. Not the less 
acceptable, it is hoped, will this work be, at the present momentous 
time. 

Still further to enable the reader to judge of EoUock as a 
teacher of theology, there has been added to the close of this 
volume, a Tractate, entitled, De aeterna Mentis Divince approha- 
tione et improhatione, the original of which, a broadside, is in the 
Advocates Library. ^ This it has not been deemed expedient 
to translate, partly on account of its scholastic terminology, which 
hardly admits of successful translation, and, partly, because 
those only who are acquainted with the original Latin, are likely 
to take much interest in the Tractate. It must be remembered, 
that though the Eeformers had made great progress in theological 
knowledge, they had not wholly freed themselves from the fetters 
of the various stiff and pedantic schools of logic, in which it was 
then, and long afterwards, the fashion to train the mind. The 
most momentous themes were played with as mere abstractions. 
Having concocted from certain premises the intermediate conclu- 
sions to which their rules led them, they treated these deductions 

1 The Editor gladly avails himself of this opportunity of recording his grateful sense 
of the dignified courtesy, combined with rare and profound learning, with which Dr 
Irving so long gi-aced this National Institution. 

h 



XVlll PREFACE. 

as algebraists use their symbols. They reasoned them out, with- 
out remembering the darkness and doubt which overhang all the 
steps of moral reasoning, the moment that we pass the limits of our 
own consciousness, and that wherever revealed truth deals with the 
unknown, to enquire beyond what is written is foolish and dan- 
gerous. This often gives a dryness and repulsiveness to the spe- 
culations of our early divines. They appeal too little to the mind 
as it is ; they fashion phantoms similar to the idola tlieatri of 
Bacon, and from these draw their conclusions, which are utterly 
valueless. For, change or doubt one part of the definition, or 
add one other element, and the whole structure falls to the 
ground. Protestantism is extricating herself from this, though 
the process of extrication seems slow, and not yet complete. The 
constant references to Scripture, the proclamation of the gospel as 
bearing directly in its effects upon the soul, the appeals to con- 
sciousness, and the freedom from dogmatic authority, which, in 
order to create any thing like unity, must be regulated by a com- 
mon standard, framed by minds deferring to mutual, felt, reflected 
truth, all tend to break in pieces the idols of a vain and fantastic 
philosophy. The reader will find several instructive examples of 
the struggle between Rollock's feeling of the practical, and his 
habits as a dialectician, in the " Treatise of God's Effectual Call- 
in o-," while in the Tractate at the end of the volume he revels In 
almost pure dialectics — a shrewd exercise for training subtle minds, 
but dangerous withal, when the Bible and eternal truths are used 
as the instruments of fence. 

From this evil or error, in all forms and appliances, the Sermons 
are wholly free. Of them Dr M'Crie (Life of Melville, ibid.) 
has well remarked : " His sermons, which were published from notes 
taken by some of his hearers, exhibit him in a very amiable light, 
as ' condescending to men of low estate,' and keeping sacredly 
in view the proper end of preaching, the instruction and salvation 
of the people, and not the display of the learning, ingenuity, or 
eloquence of the preacher." But we shnll first shew what has 



PREFACE. XIX 

been done in this volume, regarding the sermons, before we at- 
tempt to point out their peculiarities. 

Not long after Rollock's death, in 1599, eleven of his sermons, 
concocted from notes taken by his students, were published at 
Edinburgh. Dr M'Crie (ibid.) conjectures, that the Epistle to 
the Christian Reader was written by Melville. Whether this 
was the case or not, it is probable, from a passage in the republi- 
cation of 1616, (p. 454 of this edition,) that the collectors and 
editors were Henry Charteris and William Arthur. From the 
same passage, where we learn that in 1616 there were no copies 
of the sermons extant, we may form some notion of the great 
popularity of this publication. For, in the inventory of books 
forming the stock of the printer, Henry Charteris, who died 29th 
August 1599, we find,^ " Item, ane thousand RoUocke's Sermons, 
at vjs. the pece, summe ccc£." This was a large sale for that 
time. 

The original sermons were printed in the Scottish dialect. 
The volume is one of 282 pages 8vo, and contains, after the 
Epistle to the Reider, the three sonnets by James Melville. 
Charteris and Arthur were induced to republish these eleven 
sermons, with seven more, in 1616, as we judge from the date 
of the Dedicatory Epistle to Sir William Scott of Elie, (see p. 
455.) We have not seen any copy bearing this date on the 
title-page ; but we are told that there is at least one copy with 
that date in Glassow.^ Those that we have seen have the date 
1634, and are evidently the same edition with a new title-page, 
which may have been occasioned by the death of the printer ; 
for the book was printed in 1616 by Andrew Hart, and he died in 
1621.^ The republication alters the phraseology and the spelling 

1 Bannatyne Miscellamj, vol. ii. p. 224 ; pointed out by David Laing, Esq., Keeper 
of the Signet Library, who has taken much interest in this publication, and to whom 
the Wodrow Society, as well as all interested in the early literature of Scotland, are, 
in many respects, deeply indebted. 

2 We owe this information to Mr Rowand, Librarian of New College, Edinburgh, 
whose stores of information are open to all who are investigating matters like these. 

3 Bannatyne Miscellany, vol. ii. p. 241. 

h2 



XX PREFACE, 

of the Sermons originally published, from the Scottish to the Eng- 
lish dialect and form, so far as the provincial skill of the editors 
allowed them. In now reprinting these sermons, it seemed a mat- 
ter of interest to give the reader an opportunity of comparing the 
Scottish with the English version. Accordingly, the eleven ser- 
mons of the first publication of 1599 are copied verbatim et literatim 
from that edition. At the foot of the pages are given, as lectiones 
variantes, the changes in the words and phrases introduced by the 
original editors in the edition of 1616. Where the change made 
is merely one of spelling, or grammatical correction, no notice is 
taken, as that would have been to reprint both. The seven Ser- 
mons that are peculiar to the Anglicized edition of 1616, are, of 
course, given in their English dress, with no other change than 
in the spelling, which is modernized. Not a word or a phrase 
is altered ; even what we should now deem grammatical errors, 
are retained and sanctioned. If any one is inclined to censure 
the alteration in the spelling, we would shelter ourselves under 
the authority of South ey, whom no one will accuse of under- 
valuing old usage. He says, {The Doctor, p. 383, ed. 1848) : 
" There is no good reason why the caf)ricious spelling of the early 
editions should be scrupulously and pedantically observed in 
Shakespeare, Milton, or any author of their respective times ; — 
no reason why words which retain the same acceptation, and are 
still pronouced in the same manner, should not now be spelt ac- 
cording to the received orthography." 

Principal Lee — in his elaborate *' Memorial for the Bible Socie- 
ties of Scotland," p. 24 — says of these Sermons, that " they have 
aU the quotations from the Scriptures according to the Geneva 
version." This is nearly correct. The only variations which we 
have noticed are the following. In the text to the Fifth Seruion, 
(p. 353), 2 Cor. v. 1 7, the Geneva translation (we refer to Bassan- 
dyne's reprint of 1576, from the Geneva translation of 1560), 
gives : " Therefore, if any man be in Chi"ist, [let him be] a new 
creature." The brackets intimate a supplement of the translator's, 
the words in the original being, coan zi rig h X^/ctaI', kuivtj Kriaig. 



PEEFACE. XXI 

The reader will find that Rollock fills up the supplement as in our 
version, and in the Geneva translation of 1557, "he is a new crea- 
ture." In the text to the Sixth Sermon, 1 Cor. ii. 9, the follow- 
ing extraordinary sentence is fi*om the Geneva translation : " The 
things which eye hath not seen, neither ear hath heard, neither 
came into man's heart, are which God hath prepared for them 
that love him." The reader will find, on turning to p. 364, that 
the text prefixed to the sermons exhibits a translation almost ver- 
batim the same as that of Tyndale, Cranmer, and our own autho- 
rised version. 

Let us, in imagination, transport ourselves to the New Church 
of old Edinburgh, on some Sabbath morning, in the year 1596. 
Let us enter with the citizens, worthy burgesses, their devout 
dames and daughters, the thronging students, full of the pride of 
young scholarship, but grave withal, and not a little checked by 
the presence of those over whose spiritual interests they may be 
called to preside. Besides, there is Master Charteris, and there 
are his colleagues, and many eyes are on those who are hereafter 
to preach the gospel to an earnest age. Early as the hour is, not 
a few of the barons are there, and the judges of the land. The 
Court is at Holyrood — the King has marked Rollock with his 
confidential fii'iendship — and, though the devout man has no 
scruple in denouncing sin in high places, he has never been known 
to become personally minatory. It is known that his fame is in 
other lands besides his own. And he is at the head of the Uni- 
versity, by which much good has been done, and more is expected, 
for Edinburgh and for Scotland. 

One or two old men are there, who, when mere boys, saw the 
fires lighted at the Rood of Greenside, and the intrepid Straiton 
expiate with his life the crime of adhering to Scripture truth. 
Many changes have they seen, regencies, reigns, riots, foreign 
troops beleaguering their city, murder rampant in the very palace, 
one sovereign treacherously slain, another deposed, a prisoner, and 
a victim — but never has that fearful sight left their eyes or their 



XXll PREFACE. 

heart; and, under its influence they have assisted like men to 
overthrow a crazy superstition, the foundation of which was already 
destroyed by the death-blaze of many a funeral pile. There are 
some younger, but still old men, who date their refoi*med creed 
from the barbarous death of Walter !Milne, that devout man of 
" decrepit age." The smoke of his execution had been wafted . 
to the furthest parts of Scotland. And not many months after his 
death, when the Queen Regent was dining in Alexander Carpen- 
ter's house, betwixt the bows, these very men had helped to " dad 
the head of St Giles to the causey," and had shouted, " Fy on thee, 
young St Giles, thy father would not have been so wud." Years 
and greater knowledge have cooled their blood, but confirmed their 
faith. Most of them have heard the trumpet tones of Knox, that 
son of thunder ; nay, some of them formed part of the deputation, 
which, when his intrepid spirit refused to yield before the hostile 
Hamiltons and their murderous designs, besought him, for their 
sakes, to leave the town, and seek safety elsewhere. Fierce 
enough times they had all seen, and fierce times they lived in, as 
we would deem them, but they were calm when compared with 
the storms that had nursed the hardy plant of the Scottish Kirk. 
The Popish Lords are a subject of constant dread : and, familiarly 
known as King James is to them all, sooth to tell, a little con- 
tempt for his want of firmness, and strong doubts of his sincerity, 
temper their confidence in his oft expressed zeal for the Church 
that has neither Pasch nor Yule. Some of the sterner spirits too, 
look on Rollock as too yielding. But even they attribute this to 
his love of peace, and his scholarly habits. And they deny nei- 
ther the holiness of his life, the purity of his doctrine, nor the 
genuine worth of his preaching. It is remembered by them that 
he has often spoken out boldly enough against the encourage- 
ment given by the King to the enemies of the true faith, and that 
on one occasion lately,^ howbeit otherwise a mild and meek man, 

' See vol. ii. p. 109, for this passage ; and for an account of the impression made by 
it, see Calderwood, vol. v. p. 359. Calderwood enables us to fix the date of the Lec- 
ture on John's gospel here referred to. It was delivered on the 5th of January 1595. 
It appears that the alhision made in the lecture is not to the I'apal Indulgences, as 



PREFACE. XXIU 

while lecturing upon the release of Barabbas, he prayed God to 
give the King a remission for all the remissions he had given 
to murderers. It is likewise known, that whatever be the inten- 
tion of the Court regarding the institution of Episcopacy, he has 
published to the world in his worthy commentary upon the 
Epistle to the Ephesians, a work highly commended by the most 
famous theologians among them, that the office of bishops, as they 
are lords over their brethren, is to be condemned, where, also, he 
proves pastors and bishops to be both one.^ And, so in their love 
of the man, the more ardent spirits are willing to forgive what they 
deem a too easy spirit of com^jliance. 

Let us now attend not to the hearers, but to the preacher. 
He is now only in his forty-second year, but is evidently worn out 
with labour. He looks on his audience with kindliest affection, and 
with gentle voice gives out as his text, John iii. 6.^ " That which 
is born of the flesh is flesh ; and that that is born of the Spirit is 
spirit." With great simplicity and clearness he shews the occa- 
sion on which these words were uttered, and discriminates be- 
tween the manner of the new birth, and its nature, — the latter 
being the subject of the discourse. He then examines, point by 
point, the flesh and the generation thereof; the Spirit and re- 
generation. On the first, he explains the nature of original sin, 
and how it has corrupted body and soul, the understanding, the 
will, the affections, and the natural powers and faculties; and this 
corruption is common to all. " The root and seed of all mischief 
under the sun is compacted in every man and woman." Even 

stated in the note to the passage, but to the corruption of the Court, which led to such 
remissions. The courteous reader will also forgive and correct an anachronism which 
occiu's in the note to p. 133 of the second volume. The allusion is plainl}' to the 
death of Heniy III. of France, 6th Augxist 1580, by the hands of Jacques Clement, 
and not to the murder of Henry IV. To return to the chronology of the Lectures on 
John, in vol. ii. p. 469, notice is taken of a dearth, which probably occurred in the 
course of 1595, or the beginning of 1595, — (See Calderwood, vol. v. p. 410,) and was 
the precursor of the greater dearth of 1596. Again, in vol. ii. p. 267, notice is taken 
of the proposed division of Edinburgh into parishes — a proposal which, we may safely 
conclude, was first made somewhei'e in the end of the year 1595. 

1 Row's History of ihe Kirk of Scotland, p. 419. 

2 See the Sixteenth Sermon. 



XXIV PREFACE. 

when lurking in the soul, it is to be feared ; though men think 
they have not the pest, present an occasion and it bursts out into 
actual sin. " Even, as we see sometimes, that fire will be so hid- 
den and covered under the ashes, that it will not appeal-, and men 
will think that there is no fire there ; but as soon as there is any 
meet and apt matter, as wood, powder, or brimstone applied, 
then it will manifest itself, and burst forth into a flame." Yet it 
is more dangerous when it bursts out, giving pleasure and cause 
of boasting to wicked men. He uses a homely similitude to de- 
clare this matter. " A man will have a worm in his finger,^ or 
tooth. It will keep itself quiet, and cease from gnawing for a sea- 
son, and he will think he is whole enough ; but take a little vinegar, 
or some such like piercing and sharp water, then she will begin to 
gnaw, and then the silly man will complain that he was beguiled, 
when he thought he was well enough. Even so it is with the con- 
science of man ; for it lieth in the soul of man lurking, as a worm 
lieth m the flesh, and sometimes it gnaweth, and sometimes it lieth 
stiU, and letteth the murderer, the adulterer, the oppressor, go for- 
ward in murder, adultery, oppression, and other most abominable 
sins, without any accusation, grief, remorse, or fear of the law of God, 
and threatening of the curses thereof. I shall tell you more than 
that. Sometimes the conscience of a miserable malefactor will be 
so senseless, that it will nowise be moved by the preaching. A 
murderer wiU be sitting before the minister ; a vile, filthy adul- 
terer will be sitting there, devising how to accomplish their abo- 
minable lusts, in the meantime that the minister will be threatening 
judgment against their wickedness. They will not be moved by 
the threatenings, but wiU disdain and scorn them in their hearts, 
and will say, ' This fellow doeth nothing but prate and rail what 
he pleaseth ;' and, after preaching, will go out merrily to his din- 

1 What was the notion of our ancestors on this snbject ? The reader ean hardly 
fail to call to mind a similar allusion in Shakespeare ; 

Not half fo big as a round little worm, 
Prick'd from tlie lazy finger of a maid. 

See pp. 372, 373, for other suggestive questions on the science of Rollock's time. 



PREFACE. XXV 

ner, and there curse, and swear, and blaspheme God's name, and 
thereafter go to his bed as a beast, or a senseless sow." This 
corruption descends to a man's children, and if we take no care 
of that corruption, that sore pest shall be laid to our charge in 
that great day. He next turns to regeneration, and to Christ, not 
only our elder brother, but our spiritual father. The generation of 
his Spirit is called regeneration, which is an alteration and chang- 
ing of the whole nature of man, accomplished and performed by 
the powerful operation of the Holy Spirit. The mind and reason, 
the will and the affections are all changed. This is not an easy 
work. " Yea, thou mayest see that it is a thing altogether im- 
possible, except that almighty Spirit of God be present, and work 
it effectually in the soul. All the kings of the earth, with all the 
weapons and engines of war, cannot be able to do it. No, all the 
angels in heaven are not able to accomplish this work." The 
Spirit of God alone can do it, and, let great men, let worldly men 
esteem of it as they please, God hath ordained this ministry, to 
minister this wonderful power whereby the souls of men shall be 
regenerated. Nor is the work of regeneration^ perfected in an 
instant. It continues all the days of a man's life. Faith is the 
means of our change. Beholding Christ with the eyes of faith, 
we are changed according to oiu* faith. When we shall see him 
face to face, and behold him as he is, then shall we be like him in 
glory ; the change shall be perfect. His presence shall be effec- 
tual to change our vile body, and to fashion it like unto his owoi 
glorious body. When we behold his glory, we shall be changed 
into the same glory. But not for ourselves alone should this 
doctrine be pondered by us. " Brethren," says the warm-hearted 
preacher, in conclusion, " this is mine exhortation to all, both to 

1 It will be seen that Eollock uses the word regeneration, in one aspect of it, as 
equivalent to sanctification. It is important to notice the same use of the word in the 
Treatise on Ett'cctual Calling. Sometimes also he calls it glorification, (see chapter 
xxx\-lii,) which he uses in the active sense, not of being glorified, hut of glorifying God. 
Eegeneration is with him the cause or pi'ocess, and glorification the effect or result. 
It is necessaiy to attend to this in order to understand the twelfth division of his 
Theological Course. (See p. 25.) 



XXVI PREFACE. 

great and small, (I except none, from the king to the beggar,) 
strive, as ye are instruments of generation, so to be instruments 
of regeneration, that your children may be taken out of nature 
and planted in grace, and so be made members of the mystical 
body of Jesus Christ. Strive to bring them up in the knowledge 
of Christ, that so ye may be free of that heavy judgment which 
remaineth for all such as neglect this duty towards their children ; 
and that ye may see God's blessing upon your children here, and 
may have hope of that eternal life and glory hereafter, which the 
Lord hath promised to his own in Christ Jesus." 

With manly, sound, practical, and stirring teaching like this, 
were our fathers edified some two centuries and a half ago. 

In the Additions to the Coronis appended to Row's Historie 
of the Kh'h of Scotland, (p. 469,) we find a pleasing account of 
Rollock's manner of dealing with his pupils. We are there 
told that Mr Rollock took John Row, in 1590, " to waite 
upon himselfe and to studie with him. Mr Rollock wes verie 
kind to him and made much of him for his father's sake, he 
also having been regent to his tuo elder brethren in the Old 
CoUedge of St Andrews. He used him rather as a friend, nor 
as a servant, and w^es most communicative with him. He used 
ordinarlie on the Saturday afternoone to walk out to the feilds, 
choosing him to carie a booke or two with him, that he might read 
and meditate in the feilds. His ordinarie custom wes to tell him 
what wes his text he wes to preach upon to-morrow, and what 
wes his reasons and doctrines raised from the text, saying, ' Mr 
John, does that doctrine rise clearlie from my text ?' ' Is this 
use suitable to the doctrine, and pertinent for our people ?' All 
this, and the lyke passages, as it argued much humilitie and con- 
descending self-denyall in the learned, pious and prudent man, 
famous Mr Rollock, so it sheu verie much kyndencss in him and 
care of his servant, using him rather as ane comerad and intimate 
friend then a servant." A fine picture this of the godly man and 
his youthful attendant, nuising at even-tide, in our fields, on the 
truths which were, on the morrow, to be addressed to our own 



PREFACE. XXVll 

forefathers. But we notice it here, to bring out the characteris- 
tics of RoUock's method of treating his subject. His anxiety 
to make the doctrine rise clearly from the text, exactly cor- 
responds with his own language, (see p. 318,) " Leame the 
wordis, for all the doctrine rysis of the wordis." His habit is 
carefully to examine the occasion which gave rise to the words 
that furnish the subject for his comments ; he then investigates 
the train of thought pursued in the passage. This he does 
without any shew of learning, or any critical analysis of the ori- 
ginal. There is no parade of scholastic erudition, and his exami- 
nation is simple and clear. It is evident that he understood 
perfectly the difference between a promiscuous audience met to 
hear the truths of the gospel, and a class of pupils in their course 
of training for pursuing truth in all the various processes, and for 
acquiring those habits of investigation which should lead them 
authoritatively and successfully to teach others. Of this, the reader 
will be convinced, if he compares the 25th chapter of the "Treatise 
on God's Effectual Calling," which treats on original sin, with the 
16th sermon, where the same subject is handled. The one is a 
learned and scholarlike dissertation on the subject, enquiring into 
opinions and refuting opponents — too often, it must be admitted, 
degenerating into the varied and useless subtleties peculiar to his 
time. The latter is a popular, forcible and practical exposition of 
the truths to which Scripture and reason pointed, and has the ful- 
ness, without any of the pedantry of scholarship. This is the more 
to be admired, because the attentive reader will mark an imder- 
current of scholarlike thought running through the whole of these 
discourses. He tacitly gives the result of his study, but the 
unlearned hearer would never notice the process. Thus, in the 
text to the Fourth Sermon, (2 Cor. v. 14,) there occur the words, 
'H yag Dtyocxri rov H^tarov (rvvzyjn ni^oig — where the genitive may 
be either subjective or objective. Thus, Bloomfield remarks, " it 
may mean either the love we bear to Christ, as John xv. 9 and 10, 
or rather, as in Eph. iii. 14, the love which Christ bears to us." 
See how, (p. 348,) RoUock brings out this point with a strong 



XXVlll PREFACE. 

practical tendency, "Tor the lufe of God constraynis us.' As 
gif he wald say, 1 am constrained to this fulischiies ; and ane 
charffe is laid on mee to doe sa. I am bund and obleist sa to 
do : that is, to be ane wod man for the glorie of my God. And 
quhairfra cummis this necessitie ? It is the love of God (sayis 
he) that constraynis me : this band that bindis mee is the love 
of Christ — not the love quhilk I beir to him, that is over waih, 
bot the love quhilk he beiris to mee, it bindis all my sensis, 
and careis mee to honour my God with my haill bodie." In the 
bumc way, in the Eleventh Sermon, (p. 435,) he has a tacit re- 
ference to the original. The word translated in the prefixed text, 
deceived, is, in the original, (Titus iii. 3,) '7r'kccva/[/jii'0i — the literal 
force of which he expounds in the expressions ; " He callis our 
warkis tavering, going out of the way. Can ane wod man keip 
the hie gait ?" &c. And, similarly, immediately afterwards, 
where the apostle uses the term dovXsvovng, and the translation 
has " serving the lustis," he brings out the full force of the 
original, in the words : " He descryvis this wavering, and he callis 
it serving ; it standis in slaverie," &c. And on the idea of slavery, 
thus suggested, he dwells with great force. "Sometimes, though 
rarely, he alludes to the Greek; as in p. 331, where he gives the 
force of the original, (p/Xor/|M/of3jW;S^a, (2 Cor. v. 9,) " ' We covet,' 
sayis he, thair is the first word ; and in the first language this word 
importis not onlie ane common desire, bot ane ambitioun," &c. So 
in tlie Tenth Sermon, (p. 422,) he thus explains the word uTOKa- 
^aloyJaVy " The word importis sic ane hope, as quhen ane man lies 
his heid raisit up, his eies oppin and bent, away ting for ony thing 
attentivelie,"^ &c. This is an accurate account of the word, and 
indicates a minute attention to the original ; yet the force of the 
expression is brought out unobtrusively and without pedantry. 
After Eollock has thus displayed the plain meaning of each 

1 Compare with this the account given in the hest of our modern Lexicons of the 
New Testament — Robinson's. "'Atroxa^aSox/a, from the verb avoKa^a^oKiu {a^o. xa^a., 
head, ^oKivu, to look,) i. q. r^ x,i(paXri T^oSxi'Tiiv. Etym. Mag. i. e. ' to look away to- 
wards any thing with the head bent forward,' and hence to await, to expect ear- 
nestly" &c. 



PREFACE. Xxix 

portion of his text, he applies it doctrinally and practically to his 
hearers. In this part of his teaching, he uses much simplicity, 
earnestness, and plainness, applying himself to the consciousness 
and the conscuences of his hearers, speaking strongly, but withal 
affectionately. Error he generally puts down by preaching the 
truth. The Papistical doctrines he does combat, but briefly. 
Here, too, there is a marked difference between his sermons and 
his academical prelections. In the latter he is learned, argumen- 
tative, and scholastic ; in the latter he uses the authority of his 
office, and announces the truth without controversy. There is 
considerable skill in his mode of passing from his application of 
each portion of the text, to the resumption of the analysis of the 
next portion. He generally comes back, at the close of his appli- 
cation, to the words of the text, and is thus enabled to proceed 
without effort or break, to the ])art immediately succeeding. 
The Twelfth and Thirteenth Sermons may be adduced as excel- 
lent specimens of our author's manner, exhausting his subject, 
and intimating much Christian experience, blended with practi- 
cal wisdom. The plainness of his manner sometimes approaches 
to familiarity, which, in the Scottish service, is pleasing from 
its quaintness. Thus, in the Sixth Sermon, (p. 371,) " Thou 
leis, suppois thou wer the Paip ; I speik it to the glorie of God, 
this Gospell that is preiched in Scotland, was fra all eternitie." 
And a little fm-ther on, in the same Sermon, (p. 374,) " I say mair 
to zow, the mair ane man hes of naturall wit and judgement, the 
mair he pride him in his wit, and clap his awin heid, and thinke 
he hes ane wise pow, the mair he count of his awin wisdome, the 
mair sail this wisdome of the Gospell be fulischnes to him : and 
ever the wysest of the warld countis the Gospell the greatest 
fulischnes. I had rather tak in hand to teiche ane idiote the Gos- 
pell, and cause him to conceive it, gif God wald give me grace, 
nor to tak ane heich-heided chylde that is puffed up with the 
pride of nature, to ding in him ane word of it." But every ser- 
mon abounds with instances. 

There is strong internal evidence that the sermons have been 



XXX PREFACE. 

faithfully reported, and are accurate representations of Rollock'a 
manner. They agree, besides, with the various accounts Avhich 
we have of his affectionate, plain, and practical style of preaching. 
The skilful teacher is evident throughout. The brief sentences 
— the attention kept up by questions skilfully interponed — the 
variety of manner in the blending of comment, application, re- 
monstrance, denunciation, and consolation — and, here and there, 
unconscious dashes from the Professor's chair, seem characteristic 
of the man. To the latter may be referred the attack on the Aris- 
totelian school of Christians, in the Seventh Sermon, (p. 388,) cha- 
racteristic of Rollock as a follower of Ramus, and such technical 
terms as occur in the Fifteenth Sermon, (p. 502,) " But to consi- 
der more narrowly, first, the ground of the proposition ; then the 
assumption ; last, that joyful conclusion^ A careful reader, atten- 
tive to the peculiarities of spoken addresses written down on the 
spot, will be most convinced by the parenthetical clauses that are 
constantly thrown in, awkwardly enough for a written discourse, 
but most natural in the full flow of thought. A practised 
speaker, in whose mind there arises a stray thought connected 
with, but not part of, his main idea, dashes it off in a word or 
two, and resumes the principal topic, neither losing the happy 
suggestion, on the one hand, nor, by dwelling too long on it, 
drawing away attention from the main subject of the discourse. 
This, indeed, constitutes one of the great charms of ready elo- 
quence ; and most of us must recognise iu it that which has given 
us pleasure, from imparting the idea of intimate converse with the 
speaker. He seems for the moment not to be addressing us, 
but merely thinking aloud. There is much of this in these ser- 
mons. Take but one specimen. In the Sixth Sermon, (p. 366,) 
he says, while speaking of the wisdom of God, (1 Cor. ii. 6,) " The 
Apostle beginnis his commendatioun at the Authoiu" : and first 
he lets zow se quha is not the Authour : then he lets zow se in 
verie deid quha is the Authour of this wisdom. (All this is spoken 
of the Gospell quhilke we preichc to you, and thairfoir note everie 
circumstance, mark the excellencie of this Gospell, quhilk the 



PREFACE. XXX i 

Apostle to the Philip, iii. 8, callis, The eminencie of the knaw- 
ledge of Jesus Christ quhilk mountis above al knawledge in this 
warld.) Then quhome sayis he not to be the Authour of it ?" 

The allusions too, contained in the sermons, to the times and 
circumstances, stamp them with authenticity. The Eleventh 
Sermon is a preparation for the communion (p. 431.) There are 
throughout allusions to the condition of the ministry in Scotland ; 
the opposition of the Court is not obscurely hinted at ; and pas- 
sing events are made the subjects of comment. Hence we are 
able to fix somewhat precisely the date at which some, probably 
the greater part, of these sermons were preached. It was in 
1587 that Rollock commenced his morning discourses,^ and it was 
only in the last year of his life that he began to undertake a regular 
city cure. The sermons ought probably to be referred to the 
former duty, and in all likelihood followed the Lectures on John : 
— "Thair lies bene lang heiring and teiching amang us in this 
Toun, bot the ischue of thingis testifies that thair hes bene 
ane evill dispositioun in the hartis of the multitude ; the present 
trouble of this Toun tellis quhat hes been the dispositioun of 
manie. For quhatever be the wark of men heirin, zit na questioun 
the Lord hes his wark in it, to spuilzie thee for thy ingratitude 
and evill dispositioun of thy hart of the libertie of his glorious 
Gospell : and gif this Gospell gang away, then schame and con- 
fusion sal licht not onlie upon this Toun, bot also on the haill 
land and everie estait thairof." (Sixth Sermon, p. 365.) There 
were certainly about this time troubles enough in Edinburgh to 
set at defiance all chronology founded on them : but taken into 
connection with the fear of the loss of a gospel ministry, there is 
small risk of error in fixing the date of this sermon to the close of 
the year 1596, when the ministers of Edinburgh had to leave the 
town on account of the absurdly magnified affair of the 17th De- 
cember. RoUock seems to refer \Adth as much censure as his 
gentle nature will admit to the conduct of the citizens, in first 
bringing their ministers into trouble, and then pusillanimously 

1 See his Life, post ; and p. x., note 1. 



XXXU PREFACE. 



abandoning them. With this date also agrees the allusion in 
these words : — " Now, I hear there is great poverty and famine in 
this land ; and wo unto them that are the instruments of hunger. 
Let us be so far from this, to be the causes thereof, that, on the 
contrary, we may pinch ourselves, that we may spare upon the 
needy ; for I see the Lord will try our liberality. Therefore, let 
us spare upon the poor in this land, that we may hear of the Lord 
in that great day, ' Come ye blessed of my Father, for ye gave 
me meat and ye gave me drink in this world.' " (Fifteenth Ser- 
mon, p. 507.) This dearth is mentioned both by James Melville 
{Autobiography/, p. o67,) and Calderwood (vol. v. p. 437.) It 
occurred in the same year 1596. 

The attentive reader will not fail, not only to be edified by the 
sound doctrine and simple eloquence of these sermons, but to dis- 
cern in them instructive marks of the times in which they were 
delivered. Violence, bloodshed, practical atheism, sensuality, the 
corruption of the courts of law, excite the preacher's indignation, 
and call forth his rebuke. There appears in his sermons, only in 
a more chastened form, the same undaunted fearlessness of the 
royal displeasure which marked his brethren. Look at the whole 
passage in the Eighth Sermon (p. 401), beginning — " Ane man 
quhom the Lord will send, he wil denunce damnation to an 
obstinate and rebellious people ; and he will be bauld to tak thee, 
as it wer be the lug, suppois thou wer ane king, and leid thee to 
that tribunall to heir the sentence of damnation pronounced against 
thee. . . . Thair is na Lord, but the Lord Jesus, quha will tramp 
down aU the Lordis in the eirth, and tred upon thair craigis at his 
pleisure." By a brief sentence he gives a lively view of the good 
old times in Edinburgh, when Ave had a king in the midst of us, and 
neither he nor his people were sparing of intercourse, familiar enough, 
with one another. " Thou wilt run out and in, hither and thither 
to get a word of the king. And xoliy not, if so thj necessity require ? 
But strive to get a word out of the mouth of Jesus." (Fifteenth Ser- 
mon, p. 509.) Rollock's notion of the ministerial office was high, 
as will be seen in many places. We may point out one characte- 



OF ROBERT ROLLOCK. IxV 

liant address, which gauied him universal admiration.^ Next daj, which 
was that appointed for the assembling of the students who had determined 
to commence the philosophical course, a great multitude presented them- 
selves. For, on the news that a University had been opened at Edin- 
burgh, many young men flocked not only from the city itself, but also 
from the neighbouring country ; all of whom Rollock trained with the 
greatest assiduity in acquiring a pure Latin style, up till the day appointed 
for the entrance examination. The most of those who were found on ex- 
amination unfit to enter on a course of philosophy, were entrusted to the 
care of Duncan Nairn,^ a man of great learning and elegance of manners, 
that he might train them to a more accui'ate knowledge of the classics for 
the following year. But Rollock, at the very threshold of their studies, 
combined discipline and instruction ; and as the greater part of the stu^ 
dents had been I'endered disorderly by the loose discipline of the ordinary 
schools,^ he restrained them by the application of severity — ^which was tem- 
pered, however, by his innate mildness of temper; and he so blended with 
severity and mildness the first principles of religion, that their young and 
tender minds imbibed imperceptibly at his hands the enlivening dews of 
piety. For this purpose, on each Saturday, after having exercised his 
students till noon in disputations, in the afternoon he read aloud Beza's 
Quaesti07ies, of which, besides, he published a short analysis^ to assist the 
memory of the students. And on Sundays, from seven in the morning till 
half-past eight, w^hen they went to hear sermon, he exercised them regular- 
ly in this work ; and when they had returned from the afternoon discourse, 

1 Eollok began to teach in the town hall of the gi'eat lodging — the mansion of the 
Earl of Arran, which, after the forfeiture of the Hamiltons, had fallen into the hands 
of the magistrates of Edinburgh. — (^Crawford, p. 21.) 

2 Duncan Nairn was a pupil of Andrew Melville's, when Principal of the Univer- 
sity of Glasgow. He took his degree in 1580. — {M'Crie's Melville, vol. i. p. 71.) He 
was appointed to assist Eollok on the 8th November 1583. He died in the beginning 
of 1586, and was succeeded by Mr Charles Lumsden, aftei-wards minister of Dudding- 
stone, who translated EoUock's Commentary on Certain Select Psalms. — {Crawford^ 
p. 30.) 

3 For a graphic picture of the nnndy condition which the High School of Edinburgh 
exhibited about this time, the first chapter of Dr Stevens's History of the High School 
may be consulted. The death of a magistrate at the hands of one of the boys in a 
" barring out," gives a striking proof of their insubordination. See also Pitcairn's 
Criminal Trials, vol. i. p. 349. 

4 This must be Pollock's Prolegomena in primum librum Quaestionum Theodori 
Bezae, which occurs first in the list of his works appended to Eobertson's Life. But I 
have not succeeded in procuring or seeing a copy. 

e 



Lwi NARRATIVE OF THE LIFE AND DEATH 

after they had repeated the sermons which they had heard in church, he 
demanded the proofs. Then he diligently trained them in the Catechism 
of the Palatinate,! and explained with great clearness selected texts of 
Scripture, adding an accurate analysis, in order that they might with the 
utmost ease attain to a knowledge of the meaning of the Holy Spirit. 
In short, he omitted nothing which could impress the youthful mind with 
the knowledge and the fear of God. These labours of his were crowned 
by God with abundant success. 

The attention thus assiduously devoted to the pursuits of religion, in 
no degree obstructed the study of literature or of philosophy. For 
during the whole four years of the course, after he had carefully in- 
structed them in the knowledge of Greek, he read aloud to his pupils, on 
each day of the week, with the utmost minuteness and care, the text of 
Aristotle, beginning with the Oi-ganum Logicmn, and going through the 
Etkica NicoMacheia and the Physica. To these he added also the heads of 
Arithmetic, instruction in the Anatomy of the human body, on the globe, 
- — giving a careful exposition of the text of John of Holy wood- — and in 
Geography ; so that the extent of his instructions, and the attainments of 
his pupils, were both equally surprising. Yet such was the blessing with 
which God accompanied his labours, that their progress in their various 
branches of study enabled them to give as intelligent an account in each 
department, as if they had neglected every thing else to attend to it 
alone. But what was there that could not be accomplished by unwearied 
labour in the state of eager earnestness which then possessed the minds 
of the students! 

AVhen the four years of the philosophical curriculum were expired, after 
a careful examination of the students individually, he bestowed on them the 
degree of Master of Arts ;2 but first he exhorted them, with the greatest so- 

1 This Catechism was compiled at the desire of Prince Otho Frederic, by Ursiii, the 
friend of Mehuicthon, and Pi'ofessor of Divinity at Heidelberg, where he was the col- 
league of Tremellius. It was originally published in 1563. — {Clarke's Marrow of Ec- 
clesiastical History, p. 3G7 ; Melchioris Adaini Vitae, SfX., toI. i. p. 255.) We find it 
keeping its place in the Universities of Scotland for a long period. 

2 Joannes de Sacrobosco, vulgo, John Holybush, or Holywood, or Halifax, is of dis- 
puted birth-place. Dempster, as is his wont, claims him as a Scotchman, from the 
Holywood Monasteiy in Nithsdale ; Leland and Camden represent him to have been 
a native of England, from Halifax. He studied in Paris, and died about the middlfe 
of the thirteenth century. His work, De Sphaera Mundi, had Ramus in the number 
of its annotators. 

3 This took place in 1587. Forty-eight students took the degree of Master of Arts, 



OF ROBERT ROLLOCK, Ixvii 

lemnity, regarding the duties that devolved on thera. He reminded them 
with how much diligence and solicitude he had watched over their wel- 
fare, — with what seriousness he had always prepared their minds for that 
other life which is immortal, — that life to which he had brought them to 
direct all the thoughts of this present fleeting existence, all their studies, 
even those of polite literature, all their actions ; how seriously he had 
endeavoured that each day they should more and more be possessed of 
some feeling of that life, in order that, allured by the foretaste of future 
bliss and glory, they might sighing await the fulness of joy, even the adop- 
tion and redemption of their body. He commended to them, at the same 
time, the arts, the sciences, and the employments appertaining to this world, 
and demanded of them that they should immediately enter on some fixed 
line of life, which should be praiseworthy and honourable, and in which 
they might advance the interests of either the Church or the State. But 
so that they should always remember the advice of Paul, and because the 
time to come is short, that they should use this world as not abusing it ; 
in which, he told thera, that Paul has permitted attention to all things 
appertaining to this life, but only in such a manner, that while they are 
engaged in them, they should have their citizenship in the heavens; in other 
words, that while their bodies were exercised about earthly things their affec- 
tions should be above, earnestly beholding God, his will and glory, and look- 
ing for the coming thence of our Lord and Saviour, Jesus Christ, who shall 
transform our vile bodies to be like unto his own glorious body. He pro- 
tested that he had always regarded as worthy of abhorrence that profane 
and godless race which looked to themselves rather than to God — a race 
to whose destruction all the blessings of this life will turn. And lastly, 
he concluded his discourse with a serious exhortation to piety and holi- 
ness of life, and to perseverance in that true and pure religion, the truths 
of which they had learned, and in which they had been brought up from 
their chUdhood. 

" Among these were many able wits, namely, Mr Charles Ferme, Mr Philip Hislop, 
Mr Henry Charteris, and Mr Patrick Sands, who were thereafter Regents ; and the 
two last came to be principals of the College." Ferme was elected Regent in January 
1589. Among his pupils was John Earl of Gowrie, who took his degi-ee in 1593. In 
1598, Ferme was called to the ministry at Frazerburgh, where he died not long after. 
—{Cratcford, ibid. pp. 31, 33, 37, 42.) There are three copies of Latin verses, writ- 
ten by Ferme, at the beginning of Rollock's Analysis Loyica in Pauli Epistolam ad Ro- 
manos, Edinburgi, 1594, whicli are not in the Geneva editions. 

e2 



Ixviii NAEEATIVE OF THE LIFE AND DEATH 

After the dismissal of this first class, having married Helen Baron, ^ a 
lady of choice worth, he renounced Philosophy, and devoted himself en- 
tirely to the study of the sacred writings, to which he had ever tui-ned 
his attention from his earliest years : and Philip Hislop,- a young man of 
probity and learning being appointed to take charge of the next class 
in his stead, he confined himself to the control of the whole University,^ 

1 Helen Baron was " daughter to the Laird of Kinnai-de, in Fife." — Crau-fo7-d, ibid. 
p. 50. Her sister Martha was the first wife of Mr Patrick Siinson, minister of Stir- 
ling.— See Boic's Historic of the KirJc of Scotland, Coronis, p. 436, Wodrow Edit. 

2 Philip Hislop, the son of a sword-di-esser,— a burgess of Edinburgh, — was ap- 
pointed Regent in 1587, after a competition Avith Eerme, Charteris, and Sands. In 
1589 he departed to travel in Germany, and was succeeded by Sands. He returned 
in 1591, and was reappointed one of the Regents, lu 1593 he was called to the mi- 
nistiy at Invcresk, where he died a few years afterwards. He was an excellent ma- 
thematician. — (^Crauford, ibid. pp. 32, 34, 37, 38.) He was siicceeded in his Regent- 
ship by George Robertson, the biographer of Rollock. 

3 As Rollock was appointed to the office of Principal in 1595, this appears to 
mean, that whereas before he had executed double duty, as Regent and as Principal, 
he exercised the latter function exclusively during the interval between the opening 
of the classes of philosophy, in October 1587, and his entering on his theological 
course, which, we have already seen, (p. x. note 1) did not take place till after No- 
vember. This time he apparently devoted to the preparation of the regular course 
of instruction in diAnnity. We append Rollock's commission as Principal : — " Let- 
.ter granted to Mr Robert Rollok, maister of the town's college, 1585. Be it kend 
till all men be thir put. lettres. We William Littill, provost of the burgh of Ed'., 
Andro Sclatter, Williame Naper, William Eairlie, Johne Weilkyne, baillies of the said 
burgh ; Nicoll Uddert, dene of the gild ; James Inglis, theasaurer, with the counsall and 
dekynes of craftes of the samyn ; forasmeikle as be contract and appointment maid be- 
twixt the provost, baillies, counsall and dckjaies of craftis of the said burgh for the 
■tyme, on the ane pairt, and Mr Robert Rollock, now regent of the colledge founded 
be the guid tonne at the Kirk of Field, on the uther pairt, it was promitted unto him, 
yat as the said colledge sould increis in policie and learning upoun his guid merit, to 
avance him to the maist honourable plaice yairof, as in the said contract, of the dait, 
the fourtene day of September, the year of God, Im. Vc. fourscoir thrie yearis, at mair 
length is contenit ; and now we hevin sufficient proof and experience of the said 
Ml' Roberte's lyfe and conversatioun, and of his qualificatioun and learning, as alsua 
considdering yt he hes withdrawn from the plaice quhairto he wes sufficientlie providit, 
we ar movit to performe the said promeiss and to schaw oux'sclffes beneficial! imto him ; 
Thairfoir, and for dyvers uthei's gixide causes and consideratiounes moving us, tending 
to the Weill of the said college, to haif maid, creat and constitute, lykas We be tliir puts, 
makis, creattis and constituttis the said INIr Robert first and principall maister of the 
said colledge, gevaud, grantand, and disponand unto him the said office and place yair- 
of, for all the dayes of his lyfetime, wt all fies, profeittes, dewties and casualties y' 
pntlie apperteins or hearaftir sail or ma^^ belang and pertine yairto, wt specill power, 
commission and authoritie, the schoUars and studentis qlk ar or sail be committit to 
his chairgh, to bring up and instruct in guid vertew and lettres, as sal be fund be us 
and oxxY successoures maist expedient for zair wciil, and for the honor and proffeitt of 



OF ROBERT ROLLOCK. Ixix 

in which he neglected nothing that might tend to its advantage. His 
devoted industry in the discharge of this duty calls for universal ad- 
miration. For it was his habit frequently to visit each class, to 
examine into the industry of each individual, and his progress in his 
studies ; if any disputes or disturbances had arisen, quickly and pru- 
dently to settle them, to rouse all to a persevering discharge of duty, 
and daily to assemble the whole University in the Hall, and in person to 
conduct the public devotions. Each week he selected a day, on which 

this burgh, and of the heall realme ; and alswa the regentes placet or to he phicet in the 
said colledge, wt yair classis, studentis and heal body of the samyn coUedge, to com- 
mand and governe acurding to the hxwes, statutes and foundation yairof, and to take 
compt of yair doctrin and convereatioun at all tymes requisite, the offendouris to puneis 
in yair bodies or guides, or be deprivation or putting furth of yair societie, everie ane 
according to the qualitie of yair trespass; the plaisin and depryving of the maisters and 
regentis of ye said colledge remaining in the power of us and our successours as pa- 
trouns of the samyne ; and generallie, all and sundrie uther things to do, use and ex- 
erce yat to the said oiBce is knawin to appertene, or yat ony uyi" principall or first Mr 
of ony colledge wtin the universities of this realme, lies or may do wtin the samyne, 
to be frillie and peacebhe brukit, ■\^ysit and usit be the said Mr Robert, but ony impe- 
diment, revocatioune, or again calling ; Provideing always yat ye sd Mr Robert sal be 
subject imto us and our successours as undoubted patrones of the said colledge, to 
be comptrollit for randring of compt upoun the administratioun of the said office, 
and to obey and fulfill the comand, resolves, and injunctiounes to be given unto him, 
be us and our successours for the weill of the said colledge, siklyk, yat it sail not be 
lesum to him to depart fra the said coUedge, leif or renunce his office wtout the special! 
guidwill, awyse and consent of us or our said successours had and obtenit yairto ; Attour 
we will, grantes and consentis yat thir puts ar or sail be nawayes prejudicial! to the 
remanent heidis contenit in ye sd conti'act speciallie in yat pairt concerning the sus- 
tentatioun of him and his servand, and of his stipend and augmentatioun yairof, at the 
sicht of the persones namit yairin, or so mony of yame as ar or sal be in iyfe for the 
tyme. In witness of the qlk thing to thir pntis subscryvit be us the said provost 
and baillies, and be Mr Alex. Guthrie, comoun clerk of the said burgh, the seill of 
cause yairof is appendit at Edinburgh, the day of 

the yeir of God l^- Vc fourscoir fyve years." 

We may also add the following minute of Council extracted from the Council Re- 
cords, vol. viii. fol. lOi, as exhibiting the steps taken to procure for Rollock from the 
Church, authority to act as Professor of Theology. 27th August 1587 : " The qlk 
day, the foresaid provost, bailzies and counsall, wt ye minstrs and ane nu bir of the 
elders and deykinis of ye Kirk beand q^ienet, and having q^sederit yat M. Rt. Rollock, 
Principall of the To^^^l's Colledge, hes now q pleitt ane courss of philosophic in ye 
said Colledge, and in respect of his lang travel! and servyce yrinte of befor, and that 
he is thocht to be qualifiet for ye p fession of theologie : Thairfor, and for u~yr causes 
moving yame, they fand it expedi^t yat the said M. Rot. sal begyn and teach theologie 
in ye said College ; and ordaines ye same to be p ponet to ye Presbitery, yt jt (fcon- 
sula^an and a~vyse micht be had heirinto, and (ftinewis ye frd order to be tayin in yis 
mater till this day viij. dayes. 



Ixx NAERATIVE OF THE LIFE AND DEATH 

to the whole assembled students, he explained some text of Scripture, 
whence he drew forth salutary advices, entreaties, and threatenings, 
not darkened with a cloud of words, but from the weight and serious im- 
portance of the sentiments, efficacious in softening the minds of the young, 
and training them to the attainment of perfect holiness. Such was the 
efficacy of these prelections that they kept the students to their duty more 
successfully than any severer discipline would have done. When the 
lecture was over, he next began to ascertain from the censors ap- 
pointed to mark down the faults of individuals in their classes, those 
whom they had noted as delinquents during that week. The students 
so reported he rebuked with the greatest tact ; he placed before their 
eyes the anger of God, and struck terror into their souls from the fear of 
disgrace ; and by these means he succeeded in bringing them to repent- 
ance and amendment of life better than if he had inflicted a thousand 
stripes. For, in many cases, where neither the words of others, nor blows 
could have occasioned grief or weeping, the youths were so daunted, 
shaken, and overwhelmed by the thunders of the divine wrath Avith which 
he plied them, and with the gentle promises of the gospel with which he 
soothed them, that sighs and sobs, and sometimes even floods of tears burst 
from them. He had this distinguishing characteristic, that whether he 
placed before them the promises of the gospel, or sternly threatened them 
with the judgments of God, he so insinuated himself into the minds of 
even the most profligate youth — and such he had sometimes under his 
care — even although his indignation had glowed most fiercely against him, 
that he roused warm feelings of affection, and led him voluntarily from 
error to the path of duty, not so much from fear as from love. It was 
also his habit each week, or as occasion offered, to assemble the Regents, 
that at their meetings they might consult and consider, whether any refor- 
mation or amendment of the system could be effected. Hence the Uni- 
versity acquired a settled state, increasing in purity of discipline, in 
attention to study, and in completeness of system. 

After he had dismissed his class of Philosophy and given himself up 
wholly to Theology, I can scarcely describe the assiduity, the watchful- 
ness, the laboriousness with which he set about training in Divinity such 
of his former pupils as had applied their minds to the study of the sacred 
writings. Sometimes he dictated a logical analysis of the epistles of Paul, 
or the other books of the sacred Scriptures ; sometimes he handled com- 



OF ROBERT ROLLOCK. Ixxi 

monplaces; sometimes he examined into the points of the controversy 
with Popery ; and in these pursuits he suffered no part of the day to pass 
unemployed. He varied his industrious labours with frequent exhorta- 
tions, in which he stirred up the students to holiness and faithfulness in 
the dischai'ge of those ministerial labours for which he was preparing 
them. First of all, he demanded of them not to obtrude themselves on 
that work while their knowledge was crude and undigested. He ear- 
nestly commended zeal, but zeal tempered with prudence ; urging that 
men are nowhere more liable to error than in the matter of zeal, which 
some measured by their own headlong passions, others, following the 
temper of the times, by the thoughtless opinions of a fanatical rabble ; 
that, indeed, genuine zeal is to be fostered in the Church, as the fire sent 
down from heaven, which it is most important ever to keep alive in God's 
house, but that they should reject adulterated zeal, as fire derived from a 
source other than heavenly. Again he entreated them, with gravest per- 
tinacity, not to seek their own private ends under the pretext of religion, 
and not to hunt after a character for candour, by blaming and cavilling 
at others ; he besought them to do nothing with a view to secure the 
good opinion of men, but all things to secure the approbation of their own 
conscience. God blessed these unwearied efforts and these boundless 
labours to such a degree, that in a few years he sent forth to the office of 
the ministry very many in whom the living image of his own holiness 
and learning shone forth conspicuous. 

To these labours pursued so industriously he added another. Seeing 
great crowds of people assembling eai'ly in the morning in the New ^ 
Church, and being unwilling that they should sit unemployed, as they 
were in the habit of doing, such was his anxiety to lead men to tread in 
the ways of the Lord, that on the Sabbath mornings at seven o'clock — a 
thing which had never been done in Edinburgh before — he began to preach,^ 



1 This is that portion of the edifice now called the High Church, which originally 
formed the choir, and in which, to use the language of Maitland, " is the King's seat, 
and those of the Magistrates and Lords of Session." — History of Edinburgh, p. 183. 

2 The following extract from the Minutes of the Presbytery of Edinburgh, shows. 
that RoUock began to preach before he entered on his theological course. 5tli Sept. 
1587 : " Anent the desyre of the ministrie of Edinburgh, craving, that be ressoun of 
the leirning and qualiticatioun of Mr Rot. RoUock and the good lyking that the congre- 
gation of the said toun hes of him, that a commandment be geiven to him to teich everie 
Sounday in the morning, in the New Ivirk ; qlk desyre being considerit, It is conclu- 



Ixxii NARRATIVE OF THE LIFE AND DEATH 

'and that with such demonstration of the Spirit and of power, with such 
mighty force of sentiment, and such gi'ave impressiveness of style, that the 
minds of the greater part of his hearers were illuminated with a heavenly 
light, their affections were stirred up, and they were irresistibly impelled 
to admire the preacher. For he not only excited the ordinary class of 
hearers, but he affected men of learning to such a degree, that they dis- 
tinctly felt and acknowledged that new light was thereby shed upon their 
minds, and that new affections were forming in their hearts. 

After he had gone over, in this course of preaching, the Epistle of Paul 
to the Ephesians, he wrote his Commentary, which was printed in the 
year 1590.^ About the same time, in the University, he publicly prelected 
to his students each Monday, on the Epistle to the Romans, of which he 
published a logical analysis, introducing in the course of it a treatise of 
great excellence on some heads of Chi-istian doctrine, derived from 
that golden chain of God's blessings, which occurs in the thirtieth 
verse of the eighth chapter.^ These two writings having accidentally 
fallen into the hands of Beza, the celebrated divine, gave him so much 
delight, that, in a letter to John Johnston,^ professor of divinity in St 
Andrews, he could not refrain from breaking out into praises of the 
author. It seems proper to give here some of his remarks. " At this 
very time," says he, " it was my good fortune to fall in with a treasure, 
which, by some unhappy fate, though in the hands of every one else in this 
place, had till then escaped my notice. A treasure, and that most pre- 

dit, and be the liaill i~brie consetit, that the said M. Rot. sail teach everie Sounday in 
the morning in the New Kirk as said is." 

1 With regard to the writings of Eollock, here mentioned, the reader is referred to 
the List of his Works which follows this Life. 

2 When Eollock reaches, in his Analytical Commentar}', the 30th verse, he thus pro- 
ceeds : — Quia locus hie insignis est, continetque anream quasi catenam beneficioinim 
Dei omnium breviter compreliensorum, certoque ordineenumcratorum, sunipto initio a 
primo, et facto deinceps per media progressii ad ultimum ; Idco ad brevem illam an- 
alysin statui adjicere siugidorum beneficiorum explication em paullo fusiorem, simulque 
capitum nonnuUorum doctrinac quae sparsim occurrunt in hac epistola, quaeque ad 
unum aliquod beneficiorum hie comprehensorum referri possunt. De his itaque 
dicemus. Then at considerable length he treats of the following subjects : — De Prae- 
acientia et Praedestinatione Dei; Praedestinutio ad mortem, quomodo decretum vocetur ; 
De Vocatione ; De Peccato; De Libera Arhitrio ; De Foedere Dei; De Fide; De 
Spe ; De Resipiscentia ; De Sacramento ; De Ecdesia ; De J2isllficatione et Glorifica- 
tione ; De bonis operibus. And after this extensive flight, he quietl}- resumes the an- 
alysis of the thirty-first verse. 

3 See pp. 7-12 of this volume. 



OF ROBERT ROLLOCK. Ixxlll 

ciouSjI maywell term those remarkable Commentaries of Rollock, a brother 
worthy of the highest honour, on the Epistle to the Eomans, and on that 
to the Ephesians, both the most celebrated among aU the apostolical 
epistles. For this is my settled opinion of them in my own mind, and I 
would wish to say it without any appearance of flattery, that I have never 
read in this kind of interpretation any thing exceeding them in elegance 
and sound judgment united with brevity ; so that after I had perused 
them, I felt myself compelled by a sense of duty, to render hearty thanks 
to God, and to congratulate you, or rather the whole Church, on the pos- 
session of so great a blessing. I pray God that He may bestow on this 
man many new gifts from time to time, and happily preserve him, espe- 
cially at this crisis, when, on account of the fewness of labourers to cul- 
tivate fuUy the vineyard of our God, and the very small number of sur- 
vivors among the well trained veterans of a former day, Satan and his 
hosts were already triumphing in their victory over truth." Such are 
Beza's sentiments. 

He aftei'wards published several Commentaries — for instance, one on 
certain selected Psalms ; on the prophet Daniel ; on the gospel of John ; 
-on some of the Epistles of Paul, besides an admirable Treatise on Effec- 
tual Calling, and a useful Tractate on God's Covenant and the Sacra- 
ments, all which are diligently perused by many not only in Scotland, 
but also in other countries, being no less advantageous to the Church, 
than honourable to their author. 

While Rollock devoted his attention to these important matters, which 
might fully occupy and give abundant employment to a man of the utmost 
activity, there was imposed on him the additional necessity of undertaking 
a charge in the city ministry, on the following occasion. The whole city, 
by the common consent of the Presbytery and the Council, as well as by 
the advice of Eollock, had been divided into eight districts, resembling 
parishes ;^ over each parish there required to be placed a minister to take 

1 The four ministers of Edinburgh, at the time, were Walter Balcanquhall, Eobert 
Bruce, James Balfour, and William Watson. The expression qualifying the word 
" parishes," (^aasj parochias,) is necessary, as only in the sense of the superintendence of 
the ministers, which must have been a matter of mutual arnvngement, as sometimes 
happens in collegiate charges at the present time, could they be so named. There 
was but one session for the whole, and, properly speaking, Edinburgh then constituted 
but one parish. Though four ministers were added at this time, any fonnal di^•ision 
into distinct parishes did not take place till 1625, when the change made in Rollock's 



Ixxiv NARRATIVE OF THE LIFE AND DEATH 

charge of it. The ministers of the city at that time were men of a great 
reputation indeed, and most watchful and faithful in the discharge of their 
duty, but they were not numerous enough to supply so many parishes. The 
eyes of all, accordingly, were turned to Rollock, and he was besought to un- 
dertake the pastoral office ; they earnestly plead with him to consent himself 
to undertake the office of the ministry, and the charge of one of the parishes, 
in order to promote a work so sacred and so necessary as the parochial 
division ; for he was held in the highest esteem and affection by all, both 
high and low. This esteem and affection were secured by his unfeigned 
candour in all his transactions, and his remarkable humility, which added 
a singular grace to his other gifts ; for, although he stood almost alone 
in high endowments, yet, in his own opinion, he was inferior to all. 

He had, indeed, formed the fixed resolution of remaining in retirement, 
and of confining himself to the walls of the University, free from all public 
employments, in order that he might have the greater freedom to attend 
exclusively to its interests ; yet, conti'ary to his purpose, he was dragged 
out to take a share in most public matters, in Avhich he conducted himself 
with rare and sanctified wisdom. Matters, which from the headlong zeal 
of the people had been thrown into great confusion, were, by his well-timed 
and prudent management, reduced into order. It is rare to find prudence 
accompanying zeal, nor is zeal always the attendant of prudence ; yet He 
who distributes His gifts at his sovereign pleasure had bestowed on Rollock 
both singularly combined, the salutary effects of which were experienced 
both by the Church and the State of Scotland. 

During the last two years of his life, he was so weighed down with 
public cai'es, that his constitution, otherwise by no means strong, began 
to give way, for he was excruciatingly pained with stone, and he was 
enfeebled by the weakness of his stomach ; and yet it was the will of God 

day was regularly autliorised, tlie parishes retaining the names and cliurches then 
allotted to tlie divisions temporarily made — (^Clty Records, vol. cix., p. 51.) An ac- 
count of the difficulties attendant upon the settlement of the four newly appointed 
ministers, Robert Rollock, John Hall, Peter Hewat, and George Robertson, will be 
found in Calderwood, vol. v. pp. 674, or Spottiswood, pp. 450, 451. Principal Rol- 
lock's colleague was Hewat, formerly a pupil ; they had for their charge the south-west 
quarter, and preached in the Upper Tolbooth. George Robertson, the biographer oi 
Rollock, had also been a pupil. He was the son of a burgess of Edinburgh, and, as 
already mentioned, succeeded Philip Hislop as Regent in 1593. . He " was the first 
that published the Theses in print." He did not live long to exercise his functions as 
a minister of Edinbui'gh. — Crawfurd, ibid. pp. 37, 38, 42. 



or ROBERT ROLLOCK. Ixxv 

that during this very time, which was one of the greatest perplexity in 
public matters, he should succour the State while on the brink of ruin. 
As far as we can conjecture by human reason, had he not brought 
speedy help to the Church in its hour of need, it would have been en- 
gulfed in a sea of miseries ; for, in consequence of an inconsiderate ris- 
ing of the common people in arms, the rage of the King and the nobles, 
who had by this time left Edinburgh and gone to Linlithgow,! had risen 
to the greatest fury, and, in consequence, both Church and State were 
exposed to a great and twofold danger. The dismal and mournful state 
of things at that time presented a melancholy and fearful aspect. After 
many had in vain exerted their utmost efforts to settle these tumults, at 
last there shone forth like a star of ti-anquil safety, the holy prudence of 
Rollock, seasoned with piety, m.odesty, humility ; which seized such hold 
on the royal breast, that the royal resolves against the people of Edinburgh, 
previously bent on harsh measures, and that, in the belief of many, beyond 
the reach of reconciliation, were mitigated, and Church and State were 
rescued from the flames of destruction. But although Rollock's reputation 
increased in consequence of delivering the Church from its then melancho- 
ly condition, I pass over the particulars of these proceedings, lest I should 
be led into writing a lengthened histoiy of that time, and should make a 
longer digression than accords with my more immediate object. 

Immediately after the public affairs had been quietly settled by Rollock's 
constantwatchfulness and unwearied labours, there followed the General As- 
sembly at Dundee, "' which the King thought fit to honour with his presence. 
Rollock was unanimously chosen Moderator of the Assembly. In it, the 
acts which had been passed at the Assembly of Perth^ held immediately 

1 It is unnecessary to multiply references to the various accounts of the well known 
tumult of the 17th of December 1596, here alhided to. Crawfurd {ibid., p. 47) tlius 
mentions the interference of Rollock : " The niiuistei-s of Edinburgh were banished ; 
the most eminent ministers fined and confined, and the session removed to Leith, a 
plot being cunningly contrived, and narrowly missing the performance, for ransacking 
the town by the border thieves, who were secretly brought into the Links of Leith. 
None other willing or daring to appear in this breach, grave and wise Heniy Nisbet, 
provost, and godly Mr Rollock, so prevailed with the King, that at length he was re- 
conciled to the town of Edinburgh, and sutfered those ministers to return. 

^ For an account of this Assembly, "haldin on the 10th day of May, 1597, in the 
Little Kirk, Dundee," see Booke of the Universall Kirke of Scotland, pjD. 450, &c., Ed. 
1839; Calderwood, vol. v., pp. G28 ; Spottiswood, pp. 443-445; Row, pp. 181, &c. ; 
James Melville's Dairy, pp. 414, &c. 

3 The Perth Assembly was held on the 1st of March 1597. 



Ixxvi NARRATIVE OF THE LIFE AND DEATH 

before, and which appeared to be rather harsh, received a milder inter- 
pretation.i The King demands that the Assembly should appoint some indi- 
viduals to watch on behalf of the Church, that she should receive no injury. 
A vote is immediately passed to this effect, that there should be named 
men distinguished for piety and prudence, to whom this duty should be 
committed. Of these RoUock was one. Their duties were limited, both 
with regard to time, and to the manner and the principle of their discharg- 
ing them ; and it was resolved that they should render to the subsequent 
Assembly an account of the manner in which they had discharged their 
functions.^ This commission strenuously exert themselves, by well con- 
sidered measures, and patient industry, to rei^air, and gradually to restore 
the Church, miserably shattered by the tumult already mentioned. 

In the end of the winter of 1598, he had been prevented by the increas- 
ing severity of his disease from stirring out of doors. William Scott, 
bound to him by the dearest ties of friendship, invites him to remove to 
his house, that, if possible, by the enjoyment of a more temperate and a 
purer atmosphere, he might recover his health — an invitation of which 
he availed himself. At first he was a little better, in consequence of the 
change of air ; but immediately thereafter, the disease recurring with 
redoubled violence confined him to his bed. When he perceived his 
breath failing him, and that he was drawing near the gates of death, expe- 
riencing a heavenly delight, he imparted intense pleasure to the minds of 
all who visited him by his sweet conversation, which bore evident marks 
of its divine source. But this joy was interrupted by universal bursts 
of lamentation, when they thought of a man of his great usefulness 
being cut off before he had reached the flower of his life — when they 
considered that the Church was about to be deprived of a father, and the 

1 For a succinct and animated account of the Acts passed at the Perth Assemhly, 
as well as the modifications" which they received in the Dundee Assembly, see J\r Cries 
Melville, vol. il. pp. 8, &c. 

2 For the powers and proceedings of this Commission — " the verie needle which 
drew in the thread of bishops," — see uti supra. The Commission itself may be con- 
sulted in the Booke of the Universall Kirk, p. 4G0. The first Commissioners were 
" ]\Irs. Alexr. Dowglas, James Nicolson, George Gladstone, Thomas Buchanan, Ro- 
bert Pont, Robert Rollock, David Lyndsay, Patrick Galloway, John Duncauson, Pa- 
trick Scharpe, John Portcrfield, James Melville, William Couper, and John Clapper- 
tonne, or any seven of them." The number and some of the members were changed 
at the next Assembly. The account here given of the limited powers of the Commis- 
sion is not borne out by the terms of its appointment. But the subject is too import- 
ant and intricate to be discussed in a footnote. 



OF ROBERT ROLLOCK. Ixxvll 

State of the pillar of its safety, and that no one would be left to quiet the 
tumults in the Church, to reconcile to an offended pi'ince his subjects, or 
restore the Church to his favour. He arranges his private affairs with 
his wonted prudence ; then he earnestly commends to the care of his 
friends, particularly to William Scott,^ of whose remarkable trustworthi- 
ness and affection he had already had many proofs, his wife, then with 
child for the first time, after their marriage had subsisted for eleven years 
without offspring. Patrick Galloway and David Lindsay^ having come to 
see him, he solemnly declared his affection to his prince, which had ever 
been deep-seated in his heart, and declared that he would die in the same 
sentiments. He then demands of them to go to the King, and to exhort 
him to tread till his last breath, Avith unwavering steps, the path of religion, 
which he had hitherto pursued with unfaltei"ing course, never to be led 
astray from it, either by any hope of extending the regal power, or by the 
•crafty artifices of designing men, and to feel and speak of the ministers of 
the gospel with that reverence which was their due. " For that the ministry 

• This is Sir William Scot of Elie, Director of the Chancery, to whom by his will he 
directed his posthumous works to be dedicated, see vol. ii. p. 1 1. This incident in Kol- 
lock's history is thus mentioned by Crawford, (_ihid., p. 48.) " Sir William Scot of 
Elie, one of the Clerks of Session, an entire friend to Mr Rollock, persuaded him to 
remove to his lodgings over against the long plain-stanes, now belonging to Hopetoun, 
for the benefit of free air." For Scot's anxiety regarding the publication of the works 
of Rollock, see M'Crie's Melville, vol. ii. p. 422. 

^ Both of these were named in the first commission, along with Rollock. The first 
had been minister of Perth, {Caldericood, vol. iv. p. Ill), and afterwards became one 
of the ministers in the royal household. — Culderwood, voh v. p. 521 ; vi. pp. 60, 77, 
&c., et saepe ; Tytkr's History of Scotland, vol. ix. p. 360. He died in the year 
1624. By his wife Mary, daughter of James Lawson, Knox's successor, he left a son, 
Sir James Galloway, who was conjunct Secretary of State with the Earl of Stirling, 
and in 1645 was created a peer by the title of Lord Dunkeld. — ( Wood's Peerage of 
Scotland, vol. i. p. 482.) David Lindsay, when minister of Leith, had accompanied 
James VI. to Norway, where he solemnized the royal nuptials. — (^Calderwood, vol. v. 
p. 68.) In 1600 he was nominated Bishop of Ross. W^e find him taking a part in the 
history of the Reformed Church of Scotland from its commencement. He Mas one of 
the members of the first General Assembly in 1560, was repeatedly moderator of sub- 
sequent AssembUes, and possessed great influence both with the Court and his breth- 
ren. In the discussion in the Assembly of 1575, on the cpiestion of the scriptural law- 
fulness of bishops, he was appointed to take the afiirmative. The worst that could be 
said of him in the lampoon on the bishops in 1610, preserved both by Calderwood and 
Row, is Ros coetus amat. He was father-in-law to Archbishop Spottiswood, who is in 
these verses much more severely described ; cum vino Glasgua amoves. — ( Calderwood, 
vi. p. 96 ; James Melville's Diary, p. 489 ; Row's History of the Kirk of Scotland, saepe.) 
For another David Lindsay, then minister of Dundee, afterwards successively bishop 
of Brechin and Edinburgh, see Irving's Lives of Scottish Writers, vol. i. p. 318. 



Ixxviii NARRATIVE OF THE LIFE AND DEATH 

of Christ, however humble and mean in human estimation, was glorious in 
the sight of God ; that although ministers were the filth and offscourings of 
the world, yet thereafter they would shine forth with transcendent glory." 
Then the ministers of Edinburgh came to visit him, to whom, when seated, 
he thus addresses himself; " Wearied with the overwhelming weight of my 
trouble — gasping — I breathe only with the hope of dismissal from this life. 
Yet I have not so learned, nor have I so taught Christ, as to find no solace 
for these ills. The cares of the University, my brethren, have, at all times, 
been most deeply seated in my breast. God is my witness, and my own 
conscience honestly testifies, how faithfully and assiduously I have 
managed that trust ; you are witnesses what profit has accrued from it to 
the Church and the State. Soon must the thread of my life be broken, 
soon must I pass to my Father's house, after which I have so long and so 
earnestly panted ; do not, I beseech you, after I have been removed from 
among the li\ing, leave the College to grieve too bitterly over its bereave- 
ments. Do you — you, I repeat, act the part of a real, not of a stepfather, 
cherish, and nourish her in your bosom. As to the office of the ministry, 
it is not long since it was laid upon me, and why I undertook it at all is well 
known to you. That I have done any thing worthy of approbation in it, I 
venture not to affu'm ; yet I will venture so far as to assert that it was 
my earnest wish to do so. It cannot have escaped your memory, that at 
the Assembly of Dundee I was chosen with some others to watch over the 
Church ; in which office, as I had before my eyes the glory of God and the 
safety of the Church miserably shaken by a sudden tumult, I declare that 
I have no consciousness of blame-worthiness in the discharge of my duty 
to torment me with the pain of remorse. A whisper has lately reached 
my ear that a report has gone abroad that my mind is uneasy on account 
of improper and unjust proceedings in that office.^ I appeal to God, the 

* The complaints made against Rollock and the Commission generally will be fonnd 
in M'Crie's Melville. One ohjection against him -which it did not come within Dr 
M'Crie's plan to notice, was the planting of ministers in Edinbnrgh. Bollock's allu- 
sion to it is omitted by Chavteris, but 1 transcribe Robertson's words bearing upon tlie 

subject. The passage occurs between the sentences j\remoriae vestrae susarra- 

vit guidein, p. 6 of Chartcris' Narratio. In pastorum Edinburgenorum numero gemi- 
nando, duobus praesertim illis qui studiorum tyrocinium sub mea ferula excrcuerunt 
ad munus illud invehendis, cum in iis dona muneri congrua Deumque corum labori- 
bus propitium perspexerim, tantuni abest illius facti me poenitcat, nt in banc usque 
horam summo potius perfundar gaudio. P. 21, ed. 1599 ; p. 16, ed. 1826. " As to the 
doubling of the numl)er of the ministers of Edinburgh, and especially introducing to 



OF ROBERT ROLLOCK. Ixxix 

arbiter and the Avitness of all secret things, before whose tribunal I must 
soon be summoned, that I have no reason to grieve or vex myself, as in 
the whole of that business I have confined myself to the lawful object of 
my appointment. I do not indeed deny, that seeing that the wise Creator 
of the world has united the Church and the State with a loving and fra- 
ternal bond, I have laboured heart and soul that they should mutually 
assist each other — that the sword of the State should not be drawn to 
destroy the Church, nor the Church too bitterly inveigh against the King 
or the State, and that no unnecessary war should be kindled. I have 
not, however, on the other hand, been so beguiled by a love of peace 
as not to make a difference between that which is genuine and that which 
is impure, nor have I been so carried away by my affection for my prince 
as to incur a single stain on my conscience, even the smallest, to gi'atify 
him ; but the integrity of my conduct will become more manifest even 
after I am no more. As for you, unite with one mind to carry on the 
work of the Lord. What is more inconsistent than for the heralds of 
peace to be torn asunder by quarrelling and discord ! At such a con- 
juncture as this, when the enemy is lying in wait for our halting, we 
ought not to dissipate our strength, but peaceably to concentrate it ; we 
ought to aim our weapons at the bosom of the enemy, and not at each 
other's throats. Discharge the duty which you owe to your prince. 
Times of rare happiness have fallen to your lot ; you have had the 
good fortune of being ruled over by a prince who has imbibed from his 
earliest years a feeling of religion,^ which has grown with his growth. 
He has walled round religion with sound discipline, he has protected it 
by his person, and undertaken the patronage of the Church in such a 
way, as to shew by a thousand proofs that he will not forsake it till life 
shall forsake him. What, then, you can obtain from him by gentleness, 
do not vainly attempt to extort against his will. You must seriously be- 
ware against hurling the Church from its present pinnacle of prosperity 

that office the two who were trained under my own care, seeing that I had every op- 
portunity of thoroughly ascertaining that their quahfications fitted them for the duties 
of the ministry, and that God smiled upon their labours, I am so far fi-om repenting of 
my conduct in this mater, that to this very hour it affords me the most lively satisfac- 
tion." To the matter here alluded to, reference has already been made in the notes. 
' In the original Principem uacti estis qui cum lacte religionem hausit. Who was 
James's nurse ? But I have not ventured to represent James as sucking in religion 
with his mother's milk. 



Ixxx NARRATIVE OF THE LIFE AND DEATH 

into ruin. Paul might have retained about his person the runaway 
Onesimus, yet he would not do so without the consent of Philemon, lest 
his kindness should appear to spring from necessity. It is my deliberate 
opinion that you should tread in the footsteps of Paul in a matter of so 
much moment.^ May God, the Father of Jesus Christ, encircle you with 
all spiritual blessings, and supply you Avith resistless might to strengthen 
you in the active discharge of your important ministry !" 

On the evening of the same day, death seemed to be rapidly approach- 
in"-. "When he descried its oncoming, he began a discourse which w^as 
not the elaboi'ate work of the human brain, but an emanation from the 
Spirit of God, and inspired all who stood by with wonder and admiration. 
The physicians came to his bedside, but declined^ any attempt to mitigate 
the force of the disease by medical means, as he had not sufTicient natural 
force to bear them. Accordingly, turning his discourse to God, he says, 
"Thou, O Gud, wilt heal me." He went on to pour forth supplications 
■with the devoutest earnestness, praying first that God would be propitiated 
for his sins by the sacrifice of Christ alone, declaring that he reckoned 
every thing else, however fair in human eyes, as dung compai-ed with the 
sui'passing excellence of Christ's cross. Then he prayed that God would 
favour him with a gentle and happy departure from life, that, covered 
with the Avings of mercy, he might leave it in Christ's bosom, and enjoy 
God's countenance, which he panted to behold and thirsted after. " I," 
says he, " have seen thee dimly in the glass of the word, bestow on me 

' Spottiswood's version (p. 454) of this is, "In his sickness being visited by his bre- 
thren of the ministry, amongst other pious exhortations, he did earnestly beseech them 
to carry themselves more dutifully towards the King, lamenting he shoidd be so ill used by 
some of their number ; and gave them a most comfortable tai-ewell." It is needless to 
point out the ingenuity with which Spottiswood gives this turn to Bollock's words. 
The reader will observe the discrimination with which Rollock addresses the various 
parties that visit him. Galloway and Lindsay, too prone to Court measures, he indi- 
rectly exhorts to faithfulness ; the ministers, zealous supporters of the Kirk, he coun- 
sels to calmness ; and to the President of the Court of Session, inclined, or suspected 
of an inchnation to Popery, he recommends the use of his influence and power in the 
behalf of true religion. 

^ In the original, renuerunt; and so in Robertson— giving a striking proof of the weak- 
ness to which Rollock Mas reduced, when his strength Mas unable to stand the ordinary 
medical means for alleviating his pain. This is evident also from, " ad Dcum itaqm" which 
follows— as the physicians could do nothing for him, he turned to God. Melchior 
Adam, overlooking this, substitutes tentahant for renuerunt; Mhich the learned editor 
of the Bannatync Edition seems to favour by printing it Mithin brackets, as a prefer- 
able reading. 



EOBERTI ROLLOCI. xlix 

dicio implacabilem lenierit, ecclesiam ex incendio, rempublicam ex con- 
flagratioue eruerit. Sed quamvis Rolloco exinde creverit existimatio quod 
turbulenta hac tempestate Ecclesiae lugubria detraxerit, et turbata ad pri- 
stinuni statum reduxerit, res tamen sigillatim ab eo gestas praetereo, ne 
cogar longiorem illius temporis historiam praetexere, et ab instituto supra 
quam par esset digredi. 

Res Eolloci assiduis vigiliis ac indefessis laboribus compositas in- 
secuta est Sjnodus Taodunensis, quam visum regi sua praesentia ornare. 
Synodo praeses omnium suffragio RoUocus deligitur. Ibi, quae Synodo 
Perthi non multo ante habita severius in speciem decreta videbantur, 
benigniorem interpi'etationem sortita sunt. Flagitat Rex vellet Synodus 
nonnuUos designare qui excubias pro Ecclesia agerent, ne quid ea 
detrimenti caperet. Confestim pedibus itur in banc sententiam, pietate 
ac prudentia eminentiores quosdam deligendos quibus provincia haec de- 
mandaretur. Ex bis Rollocus unus. Horum munus temporis spatio et 
administrationis modo ac ratione circumscriptum est, decretumque ut de- 
functi muneris rationem proximae insequenti Synodo redderent. Hi Ec- 
clesiam tumultu, de quo dictum est, misere quassatam, maturis consiliis et 
perpete industria reficere sensimque restaurare adnituntui*. 

Anno 1598, praecipiti hieme, vehementius solito morbo ingravescente, 
domi se concluserat. Gulielmus Scotus, summa necessitudine ei conjunc- 
tissimus, consulit in domum suam transiret, aerem sereniorem ac liberiorem 
carperet, ut bac ratione, si fieri posset, valetudinem recuperaret. Ille con- 
silio obsequitur transitque. Initio quidem post migrationem coepit meli- 
uscule valere, verum confestim geminata morbi vis lecto cam alBxit. Ille 
cum spiritus linquentes, seseque in confinio mortis sensit, coelesti gaudio 
perfusus mellitis et plane divinis sermonibus omnium qui inviserant 
animos ingenti laetitia aiFecit; verum laetitiam interpellabant obortae om- 
nibus lacrymae, cum pensitarent tantum virum uondum matura aetate prae- 
ripiendum, adimendum Ecclesiae parentem, reipublicae salutare columen, 
neminem superesse qui turbas in Ecclesia componat, offenso principi cives 
reconciliet, Ecclesiam in gratiam cum eo reducat. Rle solita prudentia res 
domesticas digerit ; delude uxorem post sterilitatem undecim annorum 
» uterum ferentem curae amicorum, imprimis Gulielmi Scoti, cujus fidem 
et benevolentiam erga se eximiam multis jam experimentis didicerat, 
serio commendat. lugi-essis ad eum Patricio Gallovidio et Davide Lyn- 
desio, amorem in principeni qui semper ejus animo medullitus insedisset 

d 



1 NARRATIO VIT^\-E ET OBITUS 

testatus in eoque se vita excessurum professus, flagitat ipsius nomine re- 
gem adeant, liortenturque ut religionis tramitem, quem inoffenso cursu 
hue usque pressisset, gradu non vacillante ad ultimum vitae spiritum cal- 
caret, neque spe ulla amplificandi regni aut veteratorum subdolis teclinis 
se ab eo divelli pateretur, de Ecclesiae pastoribus qua par esset reveren- 
tia seutiret et loqueretur : " Illud enim Christi ministerium, quantumvis 
humano calculo abjectum et huraile, apud Deum tamen esse gloriosum ; 
pastores licet testacea sint vascula, omnium sordes et purgamenta mundi, 
illustri tandem gloria fulsuros." Ligressi deinceps pastores Ediuburgeni, 
quibus assidentibus sic infit : " Aegritudinis mole lassus, vitae hujus exitum 
anhelans spiro ac spero. Non sic Christum didici aut docui, quiu in eo 
earum aerumnarum levamentum sentiam. Academiae cura, fratres, altis- 
sime semper animo meo insedit ; quanta ego earn fide ac industria admini- 
strarim testis est Deus, ego mihi probe conscius sum — quantum ex ea in 
Ecclesiam et rempublicam emolumentum redundant, vos testes. Eumpen- 
dum mox vitae meae filum, trajiciendumque mihi in patriam diu multum- 
que cupitam ; ne, quaeso, me vivis exempto, nimis amare orbitatem suam 
defleat Academia. Vos, vos, inquam, non novercae, sed genuini parentis 
vices obite, eam vestro sinu alite, fovete. Pastorale munus non ita pridem 
mihi incubuit, quod quamobrem in me susceperim non vos praeterit. In 
60 egregium quid praestitisse me affirmare non audeo, voluisse tamen au- 
debo. Memoriae vestrae non excidit Synodo Taodunensi delectum me cum 
aliis quibusdam qui pro ecclesia excubarem, in quo cum Dei gloriam et 
Ecclesiae incolumitatem repentino tumulto misere quassatam mihiob oculos 
habuerim, nullius admissae culpae poenitentia discruciai'i me profiteer. 
Susurravit quidam nuperrime in aurem meam disseminatum rumorem, 
inquietari animum meum ob inique et perperam gesta in ista provincia. 
Deum arcanorum omnium arbitrum ac testem, ad cujus tribunal ego mox 
sistendus, appello, cum in omni hoc negotio ad scopum legitimum coUima- 
rim, nihil esse quod me cruciet aut angat. Non eo quidem inficias, cum 
Ecclesiam ac rempubUcam nexu amabili ac fraterno colligarit prudeus 
mundi Opifex, in hoc ramis ac velis incubuisse me, ut se mutuis juvarent 
officiis, ne reipublicae gladius in Ecclesiae perniciem stringeretur, aut Ec- 
clesia in principem aut rempublicam acerbius inveheretur, bellumque non 
necessarium excitaretur. Neque tamen aut ita me pacis amor fascinavit 
ut genuinam ab adulteiina non secreverim, aut afFectus in principem ita 
abripuit ut in ejusgratiamlabeculam ullam conscientiac fuerim iiulucturus; 



ROBERTI ROLLOCI. 



li 



verum meorum factorum candor etiam me extincto clarescet. Ceterum 
vos unanimi consensu ad opus Domini coalescite. Quid niagis incongruum 
quam pacis prascones litigio ac discordia dilacerari ? Hac tempestate qua 
in insidiis hostes sunt, non dissidiis dissipandae vires, verum pace combi- 
nandae sunt, petendum hostium latus, non mutua jugula. Principi vestro 
debitum obsequium praestate. Kara temporura felicitas vobis obtigit; 
principem nacti estis qui cum lacte religionem hausit, quae ejus visceribus 
recondita cum eo coaluit. Religionem disciplina circumvallavit, circum- 
vallatam suo prtesidio texit, Ecclesiaeque patrocinium sic in se suscepit 
ut, quamdiu eum vita non deserit, illud non deserturum se innumeris do- 
cumentis palam fecerit. Quod itaque blande mulcendo ei elicere potestis, 
ne invito extorquere frustra adnitimini. Serio cavendum ne ex hoc feli- 
citatis fastigio pessum se det Ecclesia. Poterat Paulus Onesimum fugiti- 
vum apud se retinere, noluit tamen absque Philemonis sententia, ne ipsius 
beneficium ex necessitate esse videretur. Pauli vestigiis censeo insisten- 
dum vobis in tanti ponderis negotio. Deus pater lesu Christi vos omni 
benedictione spirituali locupletet, et invicto robore muniat ad ministerium 
illud strenue obeundum." Vesperascente eodera die properare mors vide- 
batur, quam ille olfaciens sermonem occipit, non humano cerebro effic- 
tum, sed coelitus a Dei Spiritu stillantem, qui cunctis adstantibus admira- 
tionem incussit. Aderant medici qui medicamentis suis vim morbi le- 
nire, quod vigor naturalis deficeret, renuerunt. Ad Deum itaque verso 
sermone, " Tu," inquit, " Deus, medeberis mihi." Dein preces zelo inten- 
tissimo fundit, orans prirao vellet Deus sibi suisque peccatis propter unicum 
Christi sacrificium propitius esse, prtedicans omnia, quantumvis apprime 
speciosa, propter crucis Christi eminentiam pro stercoribus se ducere. 
Precatus deinde vellet vitae suae exitum faustum ac felicem indulgere, ut 
misericordiae alis opertus in Christi sinu excederet fruereturque Dei vul- 
tu, quem crebro anhelitu intueri sitiit. " Ego te," inquit, " subobscure in 
verbi speculo vidi — largire mihi diu multumque optati vultus tui sempiter- 
nam fruitionem." De resurrectione et vita aeterna verba profert immoi*- 
talitatis sensum spirantia. Singulis qui adstabant dextra prehensis summa 
verborum comitate ac gravitate benedicit, benedictionem hortationibus 
pro cujusque indole ac munere prudenter miscet. Ea nocte praeter spem 
paulum requievit. 

Die qui eum insecutus est, urbani magistratus, complures etiam ex 
ordine senatorio eum invisunt ; quos juxta lectum accumbentes sic af- 



lii NAKRATIO VIT^^JE ET OBITUS 

fatur : " Quantum praesagiis ullis assequi valeo, absolvendum mihi vitae 
peiisum, deponeudum cori-uptibile hoc corporis indumentum, transeun- 
dum in patriam ; neque hoc mihi acerbum, novissimum enim hujus vitae 
diem crebra siti concupivi. Academia semper anxium me maxime habuit. 
Ego eam jam deserturus, si celarem quern meo calculo sufRciendum mihi 
Academiaeque praeficiendum censeam, incuriae maculam non effugerem. 
Quid attinet exteras regiones pervagari, peregrinum adsciscere qui huic 
provinciae praesit, quem interim doctrina disciplinaque hujus Academiae 
lateat? Domi virum locupletatum donis ac ad munus hoc instructum 
habetis, Henricum Charterisium, qui eruditionem me praeceptore uberrime 
hausit, et professoris philosophiae munere plus decennio egregia cum laude 
perfunctus est. Hunc vos in Academiae puppi sistite, ej usque clavo ap- 
ponite. Deum illi propitium, ej usque laboribus benedicentem conspicietis. 
Vos decet ex officio Academiae Maecenates ac patronos esse. AUior, 
quaeso, ejus sohcitudo animos vestros subeat. De domesticis quid dicam? 
Uxorem desero uterum ferentem. Unum a vobis summopere contendo, 
sentiat ilia amorem quo semper me amplexi estis extincto me non exar- 
uisse. Nunquam mihi dies aut nox aegritudinis expers : ilia me tot mor- 
borum difficultatibus quassatum suaviter semper fovit ac refocillavit. In- 
genue profiteor ex omnibus stipendiis meis non coacervasse me obolos 
duos ; nunquam enim mihi cordi aut curae mundana haec. Quid multa 
verba perderem ? Ne, quaeso, affectus vester in me claudicet in eam." 
Magistratus senatoresque solenni promisso fidem dant facturos se omnia ex 
animi ipsius sententia. Professores deinde philosophiae ad perstandum in 
officio debitumque successor! suo obsequium hortatur. His peractis, verba 
insigni sanctimonia condita profundit. "Deo meo," inquit, "gratia! memo- 
ria, visus, auditus, reliquique sensus mei tam vivaces, tam vegeti quam alias 
unquam ; ast ab hoc mundo alienatum cor meum. Et quorsum Domine 
lesu, corde meo non fruereris cui soli in illud jus? In hoc per totam vitam 
incubui ut illud tibi dicarem ac consecrarem ; illud, quaeso, assume ut 
tecum commorctur." Haec locutum invadit lenis quidam somnus, ex quo 
experrectus summo affectu flagrat dissolvi et esse cum Domino. " Vcni, 
inquit, " Domine lesu, fragilis hujus vitae filum abrumpc, matura Domine, 
ne tarda. lesus me redemit, non ut caducam banc, verum actcrnam vitam 
indulgerct. Veni, lesu, largire vitam propter quam redemisti me." Ad- 
stantes flebili planctu vicem suam in ejus obitu deflent. At ille : " Omncs 
hujus vitae gradus emensus sum ; ad novissimum pervcni — cur retrogre- 



KOBERTI ROLLOCI. liii 

derer ? Hunc gradum, Domine lesu, tuo favore feliciter emetiar. De- 
duc me in earn gloriam, quam per speculum tantum vidi ; utinam apud 
te diversarer." Qui adstabant significant diem posterum Sabbathum esse, 
unde in haec verba erumpit ; " Tuum Sabbathum, Domine, aeternum 
meum Sabbathum inchoet ; auspicia sumat aeternum Sabbathum meum 
a Sabbatho tuo." 

In mediam fere noctem modicam nactus est quietem, quam confestim 
morbi vis inten'upit, supremamque horam adesse ratus D. Walterum Bal- 
canquellum accersit ; quem ingressum sic alloquitur : " Quod diutissime 
muuus pastorale Edinburgi obieris, quodque non recens nostra amicitia, 
accersendum te curavi, ut reverentiam, qua semper a cunis Christi 
ministerium prosequutus sum, testatam facerem. Ego quidem pro mo- 
dulo doni preces in sinum Dei fudi ; tu, quaeso, pro me precum sacra pera- 
gito ; ego corde et afFectu sequar ; interim ne protrahi vitam banc flagita." 
Provolutis omnibus qui aderant in genua, preces celebrat Balcanquellus. 
Inter reliqua flagitat vellet Deus tanti viri diuturniorem usuram indul- 
gere, cum Ecclesiae et reipublicae salus tantopere earn poscat. Rollocus 
sic orantem interpellat : " Satius," inquit, " mihi hujus vitae : unice in votis 
habeo vitam coelestem cum Deo in Christo reconditam." Consummatis 
precibus in verbi praedicati encomia erumpit : " Verbum," inquit, " Dei 
potentia ad salutem, Dei sapientia, vita ; nee ulla ulli absque verbo salus. 
Non est, credite mihi, exigui momenti negotium vei'bum praedicare; 
perinde non est ac Platonis Aristotelisque textum interpretari, aut ora- 
tionem pigmentis ac lenocinio sermonis oblitam recitare ; in sanctimonia, 
humilitate, efficaci Spiritus demonstratione situm est verbi praeconium ; 
quanti illud semper fecerim novit Deus." Dein ad preces revertitur : 
" Veni," inquit, " Domine lesu, horum oculorum nervos abrumpe, alios 
mihi largire ; cupio dissolvi ac tecum esse ; matura venire, Domine lesu, 
ne ultra differ. Egredere pusilla vita, ut ingrediatur melior ilia vita Dei ; 
insere, Domine lesu, huic corpori manum tuam, arripe tibi animam istam." 
Cum aliquandiu mane quievisset, silentium tandem hoc sermone 
abrumpit : " Veni, Domine, ne morare ; diei noctisque fastidio lassus 
sum. Veni, Domine lesu, ut ad te veniam. O dulce, faustum ac felix 
vitae hujus divortium ! Veni, Domine, dulcedo mea, emancipato animam 
banc ut te marito fruatur." Tum ex adstantibus unus : " Ne esto anxius, 
accelerat Dominus tuus ;" cui ille, " Gratum mihi," inquit, " istud nuntium 
— utinam die crastino exequias meas duceretis." Tum alter : -" Beata 



liv NAKRATIO VITAE ET OBITUS 

anima tarn Domino vicina quam tua !" ille vero : " In me nihil est 
quod non ducam pro stercoribus, ut Christum luerifaciam ; Christus unica 
solatii materia; omnis justitia mea pannus menstruatus." Interrogatus 
numquid pastoris ullius alloquium flagitaret? respondet non creaturum se 
lis molestiam quod ad concionandura se accingerent. " Sinite," inquit, " me 
psittoci instar cum Domino meo balbutire." Certior factus inchoatam con- 
cionem ; " Da mihi," inquit, " Domine, ea videre quae in praesentia alii 
audiunt." Sabbathi meridie sic eum affiitur quidam : " Per omnem vitam 
tuam indefessa opera sedulisque laboribus Dei gloriam promovisti." Turn 
ille : " Mihi unica gloriandi materia misericordia Dei in Christo lesu ; alia 
omnia damna duco." Dein sopor quidam mollis eum invadit qui in ves- 
peram occupat ; quo discusso ingressus ad eum supremi senatus praeses, 
cui Edinburgi eo anno pi-aefectura obvenerat. Eum sic alloquitur : " Aca- 
demiam curae magistratuum quibus tu, Domine, praees serio commendavi ; 
tu etiam eandem in patrocinium tuum suscipe : experiatur, quaeso, te 
parentem ac Maecenatem. Cum pro excelsa dignitate qua in republica 
praecellis et amplissimo munere quo te honoravit Deus, Ecclesiae opem 
ferre possis, ne, quaeso, eam subtrahe ; in ejus praesidium artus ac vires 
tuas intende, summo conatu in id incumbe. Et salutem consequaris in 
Christo lesu — mundana haec omnia fluxa sunt moxque flaccessent. 
Deus te, tuam conjugem, universam familiam benedictionis suae thesauro 
cumulet." Eadem ilia nocte has voces emisit : " Tranquilla mihi mens in 
corpore aegro : mortis, peccati et Satanae metu non angor — nullum illis 
in me imperium ; sic tamen morbi pondere premor ut longe praeter spem 
in banc horam supersim. Dominus quasi in mortario pistillo aegritudinis 
me tundit, ut ad regnum suum formet." 

Octavo Idus Februarii, " Mirum," inquit, " videri potest, cum tarn 
acerbe morbo discrucier, tam diu protrahi vitam meam ; verum per patien- 
tiam Domini beneplacitum praestolabor ; connivebo, connivebo ; agat ille 
mecum pro libito ; non disseram cum eo. Quid est homo ut cum Deo 
disceptare audeat ? Imo si in orcum detruderet, parendum, non respon- 
sandum. Gratiam fac mihi, Domine, propter Christum lesum. Xon 
erubesco confiteri nunquam me tam sublime notitiae Dei fastigium atti- 
gisse quam hoc morbo. quam horrendum in manus Domini incidere ! 
Sed reposita est mihi misericordia in Christo. Quid contristaris, anima 
mea ? Quid te dejicis in me ? Obveniet tibi mox aspectus et congi'essus 
amoenissimus." Cum advesperascerct ; " Experior," inquit, " sexti 



ROBERT I ROLLOCI. Iv 

Psalrai veritatern/' atque aliqiia ejus verba recitat — " Gratiam fac mibi, 
Jehova, quia languore pressus sum : cura me, Jeliova, quia conturbata 
sunt ossa mea," etc. Interjecta modica pausa sermonem iterat : *' Christus 
portabit jugum meum, et ego ejus gratia fultus sequar." Cum morbi 
acerbitate torqueri cum animadverterent adstanfes, lacrjmas, planctus 
ac singultus cient, quos ille increpat ; " Ne meam vicem," inquit, " sed 
peccata vestra deflete : cum nemo a peccato immunis, nemini fletus ma- 
teria subtracta est. Quod ad me, ego omnium complementum ac con- 
summationem mox videbo." Vespere ex cognatis unus ad eum ingressus 
sermone impio bilem ei movit. Ab eo flagitat, " vellet in coelos receptus 
mediari pro se reliquisque amicis !" Hoc audito ira ferveos repente corpus 
imbecillum ac fere exanime erigit : " Ego," inquit, " munus illud abnuo ; 
Christus unicus Mediator." Non multo post invisit eum frater natu major. 
" Tu," inquit, " cognatum nostram increpa, mone alium capessat vitae 
tramitem ; alioqui nulla ei salus, certissimum exitium." 

Ab hoc tempore oblatum alimentum respuit ; " Non," inquit, " edam aut 
bibam usque dum in regnum coelorum tranferar." Funeris curam Gu- 
lielmo Litillo et Gulielmo Scoto amicis integerrimis, quorum amicitiam non 
vacillantem frequenti elogio ornavit, commendat. *' Cur non," inquit, 
" mihi esset hujus corporis cura, illud siquidem glorificandum, et confor- 
mandum tandem glorioso Christi corpori 1 " Et manus intuens ; " Istae 
etiam manus," inquit, " illustri gloria fulgebunt." Exinde sermo ei sub- 
missior et contractior ; verba tamen fortia ac efficacia, gaudium coeleste 
spirantia ac redolentia, quae placidus somnus excepit, qui cum aliquandiu 
eum occupavisset, placide ac suaviter Creatori ac Redemptori-suo animam 
commendat ; et quamvis extinctus, notas tamen oris pallor non confunde- 
bat, verum temperato quodam rubore perfundebatur. Obiit sexto Idus 
Februarii 1598, veteri calculo, qui turn in usu, expleto jam aetatis suae 
anno 43. 

Erat statura mediocri, colore rubido cui candor quidam admistus, coma 
subrufa, vultu ad comitatem gravitatemque pariter facto, valetudine parum 
firma, quam mirum erat ad tantos labores sufficere potuisse, singulari 
pietate, sanctimonia, vitae innocentia, quam vel inviti admirabantur et 
laudabant ipsi veritatis hostes. In vocatione sua fidelissimus et vigilan- 
tissimus, assiduus in studiis et meditationibus, ab otio supra quam facile 
credas abhorrens : fidem tamen facere possunt tot tam paucis annis, etiam 
corpore morbis et aegritudinibus debilitato, editi ab eo docti et elegantes 



Ivi NARRATIO VITAE ET OBITUS, &C. 

Commentarii. Pacis amantissimus, injuriarum patientissimus, ad condon- 
andum facillimus. In ferenda de aliorum vita, dictis, factisve sententia 
perquam aequus ac moderatus ; secus ab aliis prolata praestitave semper, 
quoad fieri potuit, in meliorem partem interpretatus est. In communi 
consuetudine et amicorum consortio apprime humaniis ac jucundus, in 
consiliis fidus, in colloquio affabilis et comis. In rebus seriis gravis ac 
prudens, quod in publicis Ecclesiae negotiis procurandis omnibus fecit 
manifestum ; in consilio aliis impertiendo promptissimus. Has vero ex- 
imias virtutes ornabat admirabilis humilitas, qua, quamvis plurimis praes- 
tantissimis dotibus alios fere omnes anteiret, tamen ne infimum quidem 
fastidiose despexjt, quin potius sese omnibus submisit. Ad bumilitatem 
accessit incredibilis modestia et animi moderatio, ut quam^as multorum 
conviciis ac calumniis publice ipso audiente immeritoimpeteretur, nunquam 
auditus sit convicia regerere, aut calumniatores recriniinari, aut vocem ali- 
quam contia detractores emittere, sed bonae conscientiae testimonio fretus 
tacitum sese continuit. Semel tantura pro concione apologia usus est, 
tanta moderatione ut neminem vellicaret, nullius famae detraheret, nemi- 
nem insimularet, nemini crimen impingeret, sed sinceritatem tantum suam 
coram Deo et ipsius Ecclesia testatus sit. Studia sua cum familiaribus 
communicabat, eamque discendi viam saepe utilem sibi ac fructuosam 
testatus est. Sed cesso de eo plura, quae satis multa dici poterant, et 
fortasse debuerant : sed omnibus in propatulo sunt ejus virtutes, et tam 
modesto genio sobrium laudis decus competit. 

Ejus decessus fama quantas lacrymas, quae suspiria, quos singultus 
per universam urbem ac regionem concitarit, relatu fere incredibile. 
Senatus, Academia, civitas, plebes, singuli tanquam in domestico luctu 
moerebant. Funus majore quam alias consuetum Edinburgi celebritate 
decoratur; turmatim enim omnes, tam supremae, quam infimae sortis 
homines, et quidem omnis sexus, omnis aetatis, ad illud ornandum con- 
fluxerunt. 



NARRATIVE OF THE LIFE AND DEATH 



OP 



MR ROBERT ROLLOCK OF SCOTLAJ?fD, 



WRITTEN BY 



HENRY CHARTERIS. 



NARRATIVE OF THE LIFE AND DEATH 

OF THAT MOST PIOUS AND LEARNED GENTLEMAN, 

MR ROBERT ROLLOCK, OF SCOTLAND, MINISTER 

OF THE GOSPEL AND PKINCIPAL OF THE COLLEGE 

OF EDINBUKGH. 

It Is now an old-established custom to depict the life and death of men 
who have rendered themselves illustrious, and excelled others in virtue, 
and to embalm them in the memory of posterity — a custom highly to be 
commended, and hardly exceeded by any other in a title to popular ob- 
servance. Foi', as far as public utility is concerned, its efficacy is great 
indeed in exciting men to virtue, piety and morality. Surprising is the 
power with which examples influence the minds of those who are slow to 
receive instruction. For what they cannot learn during a whole lifetime 
from mere precepts, even though derived from the living spring of the 
sacred wi'itings, they easily attain by imitating the example of good men, 
especially of such as are conspicuously known, whose actions and habits 
are brought prominently before general observation, and whose whole 
conversation and life are full in public view. Hence I am the more 
strongly impelled to delineate briefly the life and manners of Robert 
RoUock of pious memory — a man, whose learning and whose sanctity 
and uprightness of life cannot be impugned by sucli surviving enemies of 
the truth as were his contemporaries — that the greater part of this gene- 
ration may bear in remembrance what excellent lessons they have learned 
of him, and that posterity may have before them his example for their 
imitation. 

Robert RoUock^ was born in the year 1555. His father was David 

1 So we have given the Principal's name in conformity with modern usage, and with 
Row, Spottiswood and Caldenvood. James Melville, with the capricious orthogi'aphy 
of his time, gives RoUok, and Rolloc, but prefers the latter. In the records of the col- 
lege of St Salvator's, St Andrews, he is styled Rollok ; and so he signs himself in his 
contract with the town-council of Edinburgh. This is confirmed by the document 
quoted in the next note.— See also Stevens's Histoi-y of the High School, p. 15. 



Ix NARRATIVE OF THE LIFE AND DEATH 

Rollock,! Laird of Powis, an estate not far from Stirling ; his mother 
was Mary Livingstone, of the distinguished family of that name. His 
father manifesting a singular anxiety and zeal to bestow on him a libe- 
ral education, he gave evident proofs of high talents, even in his boy- 
hood, while acquiring the first rudiments of learning, which induced 
his father to send him from his home to Stirling for the purpose of en- 
tering on the study of the classics. He enjoyed the instructions of Tho- 
mas Buchanan, the nephew by the brother's side of that great Buchanan,^ 
who was beyond all controversy the first poet of his time. Thomas 
Buchanan was a man distinguished both for Avorth and learning, and was 
celebrated as a successful teacher. Under his instructions^ he made such 



* David Rollock died ou the 14tli March 1578, as we learn from the following docu- 
jjient: — "Ultimo Decemhris 1579. The testament-dative and inventor of the glides, 
geir, sommes of money and dettis perteining to umquhill ane honourable man, Maister 
David Eolloli of Powis, the tyme of his deceis, wha deceisit npon the xiiij. day of 
Marcli 1578 yeirs : faithfiillie maid and given up by Mr Robert, Thomas, Elizabeth, 
Margaret, Christiana and Barbara RoUokis, lauchfull barnes by tlie wife to the 
defunct. 

Sum of the Inventor, £5i2 10 
„ „ Dettis, 128 



£670 10 
Dettis awind be tlie deid, 276 6 8 



Free Geir, £3di 3 4 
Testament confirmed be the said Mr Rot., Thomas, &c., executors-dative to the said 
umquhil Mr David their father." — The Principal's elder brother, of whom mention is 
made at the end of the naiTative, was named Da\ad, as we learn from a MS. in the 
possession of H. J. RoUo, Esq. We presume that it is from his succeeding to the 
heritable property that his name does not appear in connection with the moveables. 

2 Thomas Buchanan, nephew of George Buchanan, as we learn not only from this 
passage, but from the dedication to Rollock's Commentary on the First Epistle to the 
Thessalonians, was first a Regent in the College of St Salvator's, St Andrew's. In 
.1568 he was appointed to the High School of Edinburgh. In 1571 he became Master 
of the Grammar School c>f Stirling, where his uncle was residing. fil/'CVt'e's Life of 
Melville, vol. ii., p. 367.) In 1578 he was appointed Provost of the Collegiate Church 
of Kirkheugh, and minister of Ceres, in the neighbourhood of St Andrews. He died, 
according to Dr M'Crie, on the 12th April 1599, " of a biiiise which he received of a 
fiiU from his horse. (^Melville, vol. ii., p. 67.) Spottiswood, (p. 454), and James Mel- 
ville {Diary, p. 438), date his death in 1598. See also Dr Stevens's Uirjli School, pp. 
11-12. Thomas Buchanan was a man of great learning, and of high rejiutation as a 
teacher, but seems to have been of a wayward temjier. 

' We learn from Keith's History, p. 531, that Mr Thomas " Duncanson was school- 
master and reidar in Striveling in 1568." It is probable that at some time between 
this and the appointment of Thomas Buchanan in 1571, Thomas Jack, afterwards 
master of the Grammar School of Glasgow, was teacher in Stirling, or he may have 



OF ROBERT ROLLOCK. 1x1 

progress in the classics that Buchanan had the strongest affection for him. 
And Rollock so reciprocated his teacher's fondness, that many years after- 
wards, when he filled the station of Principal of the University of Edin- 
burgh, he never allowed him, when coming to Edinburgh on business, to 
live in any house but his, and in token of his gratitude, he dedicated to 
him his excellent Commentary on the first Epistle to the Thessalonians.i 
When he had made sufficient progress in the Classics, his father sent him 
to St Andrews to commence the more elevated studies of philosophy. 
He entered there the college called St Salvator's, under John Carr^ as 
Regent, a man of the greatest learning, and he advanced so rapidly in 
the study of philosophy, that he was equalled by few and surpassed by 
none of his fellow students. When this course of study was completed, 
though his singular and conspicuous endowments had made him univer- 

been an assistant teacher tliere. Eollock, in laudatoiy verses to Jack's Onomasticon 
Poeticum, published in 1592, says 

dedit praeceptor ille olim mens 

Jacchaeus. 

Tor an account of Jack, see il/'Crte's Melville, vol. ii., pp. 365, 478. 

1 This dedication is as follows : Eximiae Pietatis et Doctrinae viro, Thomae 
Buchanano Siresensis Ecclesiae Pastori, Robertas Rollocus, S. & G. per Christum. 
Si quae in me sit rerum aliquarum cognitio, cj;uae quam tennis sit et exigua, ipse 
mihi probe sum conscius, profecto earn tibi imprimis, nt debeo, acceptam fero, qui 
primus ejus in me jecisti semen : et ita qiiidem jecisti, ut ego adolescens, cum 
in schola tua educarer, quam tum Sterlini magno reipublicae nostrae bono aperuisti, 
non sine auspiciis Georgii Buchanani Patrui tui, viri, omnivnn quos tulit hacc natio, 
literatissimi, non tantum te vulgarcm habuerim informatorem, sed patrem potius, 
mei studiosum adeo et amantem, ut ex eo tempore in hodiemum usque diem 
sensus ille benevolentiae in me tuae, cujus recordatio semper mihi suavissima fuit, 
ex animo meo elabi nunquam potuei'it : idque eo magis quod tu emidem ilium 
in animo meo sensum assidue sic foveris et foveas, non modo cumulata subinde tua 
ilia in me solita benevolentia, sed etiam collocata perpetuo in commune Ecclesiae 
Christi commodum opera tua, ut si patiar me tui xmquam oblivisci, profecto inter 
ingratissimos homines, quos passim, ut nmic sunt tempora, quamphnimos invenias, 
merito queam recenseri. Quod si autem cuiquam doctrinae et cognitionis fi-uctus ali- 
quis debeatur, profecto ei imprimis deberi eum nemo sanae mentis non fatebitur, a 
quo primum in auimis nostris semen ejus j actum est, et cujus ductu, non modo huma- 
niomm literarum, sed etiam verae solidaeque pietatis stadium sumus ingressi. Quam- 
obrem, ego, licet serins quam oportuit, fructum hunc aliquem laborum meorum, atque 
etiam tuorum tibi offero, et Commentarium hunc meum in Pauli Apostoli ad Thessa- 
lonicences Epistolam priorem, in tuo nomine exire volo, idque eo fine, ixt si quid ex 
meis scriptis boni ad quosvis pervcniat, ii bona ex parte abs te agnoscant illud eman- 
asse. Vale. Edinburgi. 1598. l-t Calend. Augiisti. 

■■' The name of John Carr occurs in 1574, as one of the Procuratores Nationum for 
the election of Rector in St Salvator's. 



Ixii NARRATIVE OF THE LIFE AND DEATH 

sally esteemed, yet, till a vacancy occurred, he only taught philosophy for 
some time as substitute for another. When elected Professor he so in- 
stilled into the minds of the youth piety in conjunction with instructions 
in philosophy, that he acquired great praise, and his reputation began to 
be extended. 1 

It so happened, meanwhile, that the Town Council of Edinburgh be- 
gan to entertain thoughts of erecting a College in Edinburgh, and that 
especially at the instigation of James Lawson^ — a minister distinguished 
for his faithful discharge of duty, and whose remarkable learning and piety 
are matters of unperishing record — and of William Little,^ a gentleRian 
of the highest integrity, and exceedingly beloved by his townsmen for his 
tried prudence and courage. This scheme originated in the following con- 
siderations. Not only was Edinburgh the metropolis of the kingdom, but 

1 Among the Nomina Incorporatorum in Colhgio Salvatoriano, in 1574, appears Ro- 
bertas Rollok, and also Thomas Rollok, probably his younger brother. The future 
Principal nivist have been in his nineteenth or twentieth year, a ripe age, especially 
at that time. In 1580 he was appointed an Examiner in the Faculty of Arts for St 
Leonard's College, so that he must have been a Regent at that time. In the same year 
he was appointed Quaestor to the Faculty of Arts. (Communicated by Professor 
Pyper of St Andrews.) "Then," (1580,) says James Melville, "I had the honour, 
of Him to whom all honour apperteins, to be the teatcher of Mr Robert Rolloc, of 
most worthie memorie, the Hebrew toung, wha resorted ordinarlie to my lessone and 
chalmer to that effect." — (^Diary, p. 86.) 

'^ James Lawson was a fellow-student at St Andrews with Andrew Melville in 1559, 
having been educated gratuitously by Andrew Simpson, the celebrated master of the 
school of Perth. The Countess of Crawford ap}jointed him tutor to her son, with 
whom he travelled on the continent. In 1568, on his retui'u, he obtained an appoint- 
ment to teach Hebrew in the New College of St Andrews. In 1569 he was presented 
to the olKce of sub-principal of the University of Aberdeen. — (J/'CV/c's Melville, vol. 
i., pp. 23, 235, 422.) In 1572 he succeeded John Knox as minister of Edinburgh. 
He was Moderator of the Assembly which met at Dundee in 1580. In Mav 1584 
he was obliged to flee to England for his opposition to the Blade Acts. He died in 
London on the 12th October of the same year. — {Caldencood, vol. iii., p. 223 ; vol. iv. 
pp. 65, 201 ; Melville's Diary, pp. 80, 1G7, 219.) He was a strenuous supporter both 
of the High School and the University of Edinburgh. — {Crawford's History of the 
University, pp. 19, 20 ; sec also M^Crie's Knox, pp. 214, 442, 4th ed.) 

* William Little, one of the Littles of Craigmillar, was one of the Baihes of Edin- 
burgh in 1583, {Council Records,) and twice Provost in 1586 and 1591. — {Maitlund's 
History of Edinburgh, p. 226. See also Wilson's Memorials of Edinburgh, pp. 169, &c.) 
It was his brother, Mr Clement Little, who, in 1 580, with a view to the institution of 
the University of Edinburgh, founded the Library — " he dedicated all his books for 
the beginning of ane library." — {Crauford, pp. 20, 26, 110.) RoUock, in 1596, dedi- 
cates to William Little, especially for the behoof of his son William, his M^ork, entitled 
Responsiones aliquot de Foedere, &c. 



OF ROBERT ROLLOCK. Ixiii 

the Council observed that their townsmen were in the habit of sending 
their sons for their education to St Andrews, or other universities, not only 
with great inconvenience, but at great expense; and they knew that many 
in humble circumstances were prevented by the narrowness of their means 
from educating their children away from home, being thus, in very many 
cases, constrained to give up to mechanical pursuits talents of a high 
order. "When the proposal was once made to the Council, they omitted 
nothing that could contribute to advance the work ; they procured the 
buildings necessary for so large a scheme ; what were wanting they built 
from the foundations, and with prudent foresight they arranged that all 
might be in readiness before the beginning of October, at which time 
candidates for the studies of philosophy are in the habit of repairing to our 
Universities. 

Abundant provision being made in all points, they began to deliberate 
on the choice of a Principal who should preside over the University. 
RoUock, the subject of our narrative, had already, from the conversation 
of many, been made known to James Lawson, who also had sent to him 
a most courteous letter, entreating him to undertake the duty. To this 
Eollock replied with friendly affability, and, as he was a man in truth 
born to instruct others, he declared himself willing and ready, if he should 
receive an invitation befitting the importance of the occasion. Lawson, 
accordingly, went to the Council, where his influence was very great, and 
informed them that there was no person better qualified for the charge of 
the University than RoUock, of whose learning and piety he was assured 
from the most abundant evidence. The Council passed a resolution to 
send immediately for RoUock, and two of the principal inhabitants were 
chosen for that purpose. They visit St Andrews, and calling upon Rol- 
lock, after explaining to him the whole circumstances of the case, and ear- 
nestly enti-eating him not to fail the Council in so sacred a cause, they 
easily persuade him to accede to their wishes. On the arrival of RoUock 
in Edinburgh, at an interview with the Council, matters were arranged 
between them without the least difficulty; he undertook the management 
of the University, which he conducted so long as he lived in such a way 
that nothing ever contributed more to the advantage both of tlie Church 
and of the State.^ 

1 The following is a copy of the contract between Kollock and the Magistrates of 
Ediubiu-gh. " At Edinburgh, the fourtene day of September, the zeir of God I™. 



bciv NAREATIVE OF THE LIFE AND DEATH 

On the 1st of October 1583, in the public hall of the University, in the 
presence of a crowded audience of men of all ranks, he delivered a bril- 

V<^. fourscoir thrie yeires. It is appointit, aggi'eit, and fiuallie contractit, betwixt the 
provost, baillies, and counsall of the burgh Edinburgh, upon that ane pt and Mr Rot. 
Rollock, for the present ane of the regeutis of Sanct Salvatoris Colledge, situate within 
the citie of Sauct Androis, upon that uyr pt in manr, forme, and effect as after fol- 
lowes : That is to say, the said Maister Robert sail entre to the Colledge newly 
foundit wtiu the said burgh for instnictioun of the youth, and professing of guid leim- 
ing, as the erectioun and foundation beirs, the fourtene day of October next to cum, 
but furder delay, and sail exerce the office of the regent of the said Colledge, in in- 
structioun, governament, and con-ectioun of ye youth and persones quhilk sail be 
committed to his chairge, dureing the spaice of ane yeir immediatelie following his 
said etrie, and furder, sa lang as the said Mr Ro'. uses himseltf fuithfuUie yrinto, ac- 
cording to the mills and injunctiouns qlk sail be given unto him be the provost, 
baillies, and counsall of the said burgh, quhilkes are now pn*. or sail happen to be 
for the time, to the observing and keipeing of the quhilkeis injunctiouns in all the 
pairtis yi'of, the said Mr Robert, be yir p~ntis, bindis and obleis him ; for the qlkeis 
causes, the said provost, baillies, and counsill, bindis and oblesis yame and yr succes- 
sores thankfullie to content and pay to ye said Mr Rot. the soume of fortie pundis 
usual money of yis realme, at twa termis in the yeir, Candlemes and Lambes, be twa 
equall portiounes, and sail susteine him and ane servand in jt ordinar expenses, 
honestlie as etfeirs. Attour the said Mr Rt. sail repare and haif for his laboures to be 
takin in instructing everie bairne repairing to the said Colledge yeirlie, as foUowes : 
To witt, fra ye bairnes inhabitants of the said burgh, fortie schillings, and fra ye 
bairnes of uyeris, noclit inhabitants yairin, three pundis or mair, as ye bairnes parentis 
please to bestow of yr liberalitie ; and furder, in cais, at the end and expiring of ye 
said zeir, ye said Mr Robert find himself not sufficientlie satisfeit be his said yeirlie 
fie and casualities, that he, upon his awin giud discretioun, declair that he has rea- 
sonable cause to meane and compleane upon that behalf, the mater being proponit be 
the said Mr Robert to Master James Lowsone, minister, Jo" Prestoun, ane of the 
commisseriss, and Jo" Schairp, advocate, the said provost, baillies, and counsall, 
and yair successores, sail follow yr determinatioun and advj'se to be given jairin, 
quhat ^all be augmentit for ye said Mr Rotis stipend the zeir foirsaid ; providing al- 
wayes yat ye said augmentatioun exceed not the simi of fortie merkes ; and further, 
the said provost, baillies, and counsall obleiss yame and yr successores, yat as it sail 
happen yr said Colledge in policie and leiniing to encreis, that the said Mr Rot., upon 
his guid merite, sail be advancit to the maist honorable roume yat sail be vaik yairin, 
or to the ylk ony new Regent sail be providit, he being als qualifiet as ony uy"" ther- 
foir; and hereto baith the saidis pairties faythfuUie binds and obleisiss yamseltFes to 
uyris, and, for ye mair securitie, they are content, and consentis that thir pntis be 
actit and registrat in the builds of the Commissers of Edinburgh, and decernit to have 
ye strenth of yair decreit and executorialles of horning and poinding, the ane but pre- 
judice of the uyr, at the pleasure of the pairtie pas yairupon, and to yat effect baith 
the said pairties makes, constitutes, and ordaines, &c. 

and ilk ane of yame yr prors, conjunctlie and severallie, in uheriori coiistitutionts forma, 
promittendo de rnto. In witness heirof both the said pairties lies subscrivit yis pnt con- 
tract with yair handis, day, zeir, and place foresaids, before thir witnessis, «&;c. Et sic 
subscribitur, Maister Robekt Rollok, ane of the Regcntis of Sanct Salvatoris Colledge 
for the imt." 



PREFACE. XXXIU 

rlstic passage in the seventeenth sermon, (p. 532.) " And last, 
this serveth to reprove the vain thoughts and ungodly speeches of 
the common multitude ; for they think this ministry to be but a 
base and contemptible calling, and say, who should be placed into 
it ? Who but such fools and unworthy bodies as cannot be meet 
for another calling ? Who but kinless bodies ? But if a gentle- 
man, an esquire's son, a lord's brother, take on this calling, he is 
disgraced and abased therewith. But O, unworthy wretch ! no 
emperor, no monarch, nor no flesh whatsoever, is worthy of so 
great a calling ; no, the angels in heaven honour not so much the 
commission as the commission honoureth them." 

We hope that our readers will not deem that too much time has 
been devoted to this imperfect account of these sermons. It is too 
often the fate of such productions to be glanced at cursorily for a 
few brief minutes and then laid on the shelf, an unheeded orna- 
ment or incumbrance. The gentle, learned, and pious Rollock 
merits kindlier treatment. To secure this, it seemed both suffi- 
cient and necessary to show the reader, that he has before him the 
living manner of the man whom all his contemporaries delighted 
to honour as an unrivalled teacher of ministers, and Avho himself 
was a persuasive and successful herald of the Cross, endowed with 
all the unction of a gracious spirit. 

High School of Edinbcegh, 

26tk May 1849. 



CONTENTS 

, OF 

THE FIRST VOLUME. 



Page 
Vitae et Obitus D. Robert! Rolloci, Scoti, Narratio ab Henrico 

Charterisio Conscripta, xxxix 

Life of Principal Rollock by Principal Charteris, (translated, with 

Notes, by the Editor, with list of Rollock's Writings,) . Ivii 

Original Title Pages of Rollock's Tractatus de Vocatione Efficaci, and of 

Holland's Translation, .....•• 1 

The Author's Epistle to King James VI., (translated by Holland,) 5 

The Printer, Robert Waldegrave, to the Reader, (translated by 

the Editor,) 7 

Beza's Letter to John Johnston, (translated by Holland,) . . 9 

Holland's Epistle Dedicatory to Sir "William Scott of Elie, . 13 

Marbury to the Reader, ....••• 19 

Holland to the Reader, . . . . . • • 21 

Rollock's Summary of Theology, (translated by the Editor,) . 23 

Rollock's Summary, in the original Latin, . . • • 26 

A Treatise of our Effectual Calling : (translated by Holland :) 
Chapter I. Outline of the Treatise, . . • • • 29 

H. Of the Word of God ; especially of the Cove- 
nant of Woi-ks, . . . • • 33 

III. Of the Covenant of Grace, .... 38 

IV. Who are comprehended in God's Covenant, . 51 



XXXVl CONTENTS. 



A Treatise of our Effectual Calling : — 
Chapter V. The Protestant and the Popish judgment of 

these Covenants, . . . • • ^1 

VI. Of the written Covenant of God, . . . 61 

Vn. Outline of the various Controversies on this Sub- 

ject. Is the Scripture the Word of God ? 63 

-: VIII. Evidence that the Scripture is the Word of God, 68 

Characteristics of the Scripture with relative Controversies : — 
Chapter IX. First Characteristic of the Scripture — its 

Antiquity, ...... 75 

X. Second Characteristic — its Perspicuity, . 78 

XL Third Characteristic — its Simplicity, . 82 

XII. Fourth Characteristic — its ever-living Efficacy, 85 

XIII. Fifth Characteristic — its Indispensabihty,* 88 

XIV. Sixth Characteristic — its Perfection, . 92 

XV. Seventh Characteristic — its Authority as a 

Judge of Controversies, ... 94 

XVI. Eighth Characteristic — its Authority as a 

Ground of Faith, 97 

XVII. What are the Books of the Scripture, . 99 

XVIII. The Authentic Edition of the Scripture — the 

Old Testament, 110 

XIX. The Authentic Edition of the Scripture — the 

New Testament, 119 

XX. The Translations of the Old Testament, . 127 

XXI. The Syriac Translation of the New Testa- 

ment, ...... 135 

XXII. The Latin Translations of both Testaments, 136 

XXIII. The Translation of the Scripture into the 

Mother Tongue, . . . . 140 
XXIV. Sin in general, . . . . . 160 

XXV. Original Sin, 166 



* The Editor finds that he has neglected to notice, in its place, an oversight of 
Holland's, who has given, (p. 88) as the heading of the 13th Chapter, " Of the Fifth 
Property of the Church" &c., instead of Scripture. The original has Scripftira' Sncrce. 



CONTENTS. 



XXXVll 



A Treatise of our EtFectual Calling : — 
Chapter XXVI. Concupiscence, 

XXVII. Actual Sin, 

XXVIII. The Sin against the Holy Ghost, 

XXIX. Justifying Faith, 

XXX. Improper Significations of Faith, 

XXXI. Popish Doctrine of Faith, . 

XXXII. Hope, .... 

XXXIII. Charity or Love, 

XXXrV. Repentance, 

XXXV. The Repentance of the Reprobate, 

XXXVI. Popish Doctrine of Repentance, 

XXXVII. Freewill, .... 

XXXVIII. Free Grace, 

Catechetical Exposition of Modes of Revelation, 

Sermons : — 

Original Title Page to Edition of 1599, containing Eleven Sermons 

in the Scottish dialect, 
Address to the Christian Reader, 
Three Sonnets by James Melville on Rollock's Death, 

Sermon I. 2. Cor. v. 1-4, 

II. 2. Cor. V. 1-8, 

III. 2. Cor. V. 9-11, 

IV. 2. Cor. V. 12-15, 

V. 2. Cor. V. 16-18, 

VI. 1. Cor ii. 6-9, 

VII. 1. Cor. ii. 10-12, 

VIII. 2. Cor. iv. 3-5. 

IX. 2. Cor. X. 1-5. 

X. Philip, i. 18-26. 

XI. Tit. iii. 3-7. 

Original Title-page to Editions of 1616 and 1G34, containing 

Eighteen Sermons in the English dialect. 
Epistle Dedicatory, — to Sir "William Scott of Elie. 
The Seven additional Sermons : 

Sermon XII. Psalm cxxx. 1-4. . 



Page 

178 
180 
188 
194 
203 
212 
223 
234 
238 
246 
248 
252 
265 
274 



289 
291 
297 
299 
315 
329 
342 
353 
364 
378 
391 
403 
417 
431 

451 
453 

457 



XXXVlll 



CONTENTS. 



Sermon XIII. Psalm cxxx. 5-8. 

XIV. Matth. XV. 21-28. 

XV. Luke vii. 37-50. 

XVI. John iii. 6. 

XVn. 1 Tim. i. 12-14. 

XVIII. 1 Tim. i. 14-16. 



De Aeterna Mentis Divine ArrROBATioNE et Reprobatione, 



Page 
470 

482 

495 

512 

529 

546 

561 



VITAE ET OBITUS 
D. ROBERTI ROLLOCI, SCOTI, 



NARRATIO AB 



HENRICO CHARTERISIO CONSCRIPTA 



NARRATIO VITAE ET OBITUS SANCTIS- 

SIMI DOCTISSIMIQUE VIRI D. ROBERTI ROLLOCI, SCOTI, 

MINISTRI EVANGELII ET RECTORIS ACADEMIAE 
EDINBURGENSIS. 

Jam olim inolevit mos virorum illustrium et virtute aliis praecellen- 
tium vitam obitumque describendi et ad posteritatis memoriam conse- 
crandi. Laudabilis sane consuetudo, et qua vix alia observatione dignior. 
Ejus enim maximus publice usus ad homines ad virtutem, pietatem, bo- 
nosque mores excitandos. Mirum, quantum exempla rudiores moveant. 
Nam quod prseceptis, etiam ex ipso vivo sacrarum literarum fonte traditis, 
tota vita discere non possunt, proboi'um virorum exemplo et imitatione 
facile assequuntur : pr^esertim si uoti sint, si eorum facta et mores oculis 
obversentur, si palam fiat eorum tota conversatio. Quo magis moveor ut 
piae memoriae Robert! Rolloci vitam moresque paucis describam, cujus 
non doctrinam tantum, sed et sanctimoniam vitaeque integritatem ipsi 
etiam qui supersunt et una cum eo vixerunt veritatis bostes inficiari non 
possunt; ut et plerique qui adhuc vivunt meminerint quae bona ex eo di- 
dicerint, et posteri exemplar habeant sibi propositum quod imitentur. 

RoBERTUs RoLLOCus natus, anno 1555, patre Davide RoUoco Puissae, 
quae villa non longe Sterlino abest, comarcho, matre Maria Levingstonia 
ex illustri Levingstoniorum familia oriunda. Singular! patris cura et 
studio liberaliter educatus, etiam in ipsa pueritia cum prima elementa ad- 
disceret, non obscurum magni ingenii specimen dedit; quo motus pater eum 
Sterlinum ad humaniora studia capessenda amandavit. Hie praecep- 
torem habuit Thomam Buchananum, magni iUius Buchanan! poetarum 
sui saeculi facile principis ex fratre nepotem, spectatae tum probitatis turn 
eruditionis virum, et egregium juventutis erudiendae magistrum, sub cujus 
ferula ita in humanioribus Uteris profecit ut Buchananus eum impense 



xlii ' NAKRATIO VITAE ET OBITUS 

dilexerit; et RoUocus vicissim praeceptoris amorem ita compensavit ut 
multis post annis, cum Academiae Edinburgente praefectura fungeretur, 
nunquam eum Edinburgum pro re nata venientem passus sit extra do- 
mum suam liospitari, eique insignem ilium Commentarium in priorem ad 
Thessalonicenses Epistolam in testimonium gratitudinis dicarit. Ubi in 
studiis humanioribus satis maturuisset, misit eum pater Andreapolin ad 
sublimiora ilia philosophiae studia ineunda ; ubi Collegium quod Salva- 
torianum vocant ingi'essus, eos progressus, Regente Joanne Caro viro 
eruditissimo, in pliilosopliiae studiis fecit, ut ex condiscipulis pauci eum 
assecuti sint, nemo anteierit. Exacto hoc curriculo, etsi omnibus propter 
egi'egias quae in eo enitebant dotes esset carissimus, vicaria tamen opera 
aliquandiu in docenda philosophia functus est, donee vacante loco in nu- 
merum professorum philosophiae allectus est ; in qua professione ita cum 
philosophiae studiis pietatem animis adolescentium instillavit, ut magnam 
inde laudem adeptus sit, et coeperit ipsius nomen latius propagari. 

Accidit interea ut Senatus Edinburgensis de erigenda Edinbui'gi Aca- 
demia cogitare coeperit, idque praecipue instigatione Jacobi Lausonii 
pastoris fidelissimi, cujus eximia eruditio et pietas digna est quae omnibus 
saeculis celebretur, et Gulielmi Litilli vii'i integerrimi, et propter specta- 
tam prudentiam ac fortitudinem civibus suis carissimi. Cogitatio haec 
hinc orta, quod regni metropolis esset, et animadverteret Senatus cives 
suos, non tantum gi*a\'i molestia, sed magno etiam impendio, liberos 
Andreapohn aut ad alias Academias erudiendos ablegare, et quod intel- 
ligeret complures tenuioris fortunae sic angustia rei familiaris premi, ut 
extra domum suam sumptus educandis liberis tolerare nequirent, eoque 
coactos plerumque sublimia ingenia mechanicis artibus addicere. Ubi 
hoc semel Senatui propositum, nihil omittit quod ad opus promovendum 
spectaret, aedificia tan to operi idonea comparat, quae deerant a fudamen- 
tis extruit, prudenter etiam cavet ut omnia in promptu sint ante ineuntem 
Octobrera, quo tempore philosophiae candidati se ad Academias conferre 
Solent ; omnibus abunde provisis, consultare demum coepit de Rectore 
qui Academiae praesset. 

Innotuerat jam multorum relatione Jacobo Lausonio Rollocus noster, 
qui et ad eum literas miserat humanitatis plenas, quibus eum ad banc 
provinciam suscipiendam hortatus erat: his comiter et amice respondit 
Rollocus, et, ut erat homo vei-e aliis instituendis natus, promptum se pa- 
ratumque ostendit si honesta accederet vocato. Adit itaque Senatum 



ROBERTI ROLLOCI. xliii 

Lausonius, cujus summa apud eurn erat auctoritas, edocet milium magis 
idoneum cui Academiae praefectura committatur quam Rollocum, de 
cujus doctrina et vitae sanctimonia abunde sibi constaret. Decernitur 
continue accersendum Rollocum, et elect! in earn rem duo cives primarii, 
qui Andreapolin contendant, li Rollocum adeunt, rem omnem ei aperi- 
unt, hortantur serio ne in tam sancto negotio senatui desit, et facile quod 
volunt persuadent. Veniens Edinburgum Rollocus Senatum alloquitur ; 
facillime inter eos convenit ; praefecturam Academiae suscipit — quam ita 
gessit quamdiu vixit ut nihil unquam majori, aut Ecclesiae emolumento, 
aut Reipublicae ornamento cesserit. 

Calendis Octobris anni 1583, in publico Academiae auditorio luculen- 
tam habuit orationem, confluente copiosa cuj usque ordinis multitudine, 
qua egregiam sui in animis hominum admirationem concitavit. Postri- 
die, qui dies indictus erat adolescentibus qui philosophicum cursum statu- 
erant inire ad conveniendum, magna sese offerentium multitude affuit. 
Nam ad famam apertae Edinburgi Academiae, multi non ex ipsa tantum 
urbe, sed ex vicina etiam regione, confluxerunt adoljscentes; quos omnes 
Rollocus in Latini sermonis puritate addiscenda usque ad diem examini 
constitutum diligentissime exercuit. Habito examine, plerique qui com- 
perti sunt ad capessendum cursum philosophicum minus idonei, curae 
Duncani Narnii, viri morum elegantia et doctrina singulari, ut eos exac- 
tius in Uteris humanioribus in sequentem annum institueret, commissi 
sunt. In ipso autem limine cum institutione disciplinam conjunxit, et 
plerosque, laxiori triviahum scholarum disciplina eflfraenes, adhibita seve- 
ritate compescuit ; severitatem tamen insita quadam sibi dementia pru- 
denter temperavit, et utramque religionis dementis sic miscuit, ut gutta- 
tim tendlis adolescentium animis pietatem instillaret. Inque eam rem 
singulis diebus Saturni, cum discipulos a mane ad meridiem usque dispu- 
tationibus exercuisset, a meridie pradegit Quaestiones Bezae, in quas etiam 
brevem analysin ad discipulorum memoriam juvandam edidit; in iis, 
etiam diebus Dominicis ab hora septima matutina ad sesquioctavam qua 
adeunda erat concio eos continue exercuit, et a meridie, ex quo a po- 
meridiana concione reditum est, post repetitas quas in templo audierant 
conciones, rationem exigebat. Deinde Catechesin Palatinatus eorum 
mentibus diligenter inculcavit, et textus Scripturae sdectos perspicue in- 
terpretatus est, adhibita etiam accurata analysi, qua facillime mentem 
Spiritus Sancti assequi possent, nihilque omisit eorum quae ad Dei cog- 



xliv NARRATIO VITAE ET OBITUS 

nitionera et timorem adolescentium animis imprimendum facere possint ; 
quibus ipsius laboribus felici successu abunde benedixit Deus. 

Neque tamen haec tanta in studiis pietatis sedulitas quicquam remorata 
est ordinaria humanitatis aut philosophiae studia. Nam toto quadriennii 
curriculo, postquani in Graeci linguae cognitione probe eos instituisset, 
summa cura et solicitudine Aristotelis contextum singulis hebdomadae 
diebus discipulis praelegit. Exorsus ab Organo Logico Ethica Nicoma- 
cheia et Physica percurrit, quibus adjecit etiam arithmeticae principia, 
doctrinam de anatomia corporis humani, de sphaera, accurate exposito 
textu Joannis de Sacro Bosco, de geographia; ut miruni videri possit, aut 
potuisse eum tarn multa docere, aut discipulos discere. Qui tamen, Deo 
ipsius laboribus benedicente, ita in singulis hisce profecerunt, ut non minus 
parati essent de unoquoque rationem reddere quam si ei soli, neglectis 
reliquis, incubuissent. Sed in tanta alacritate ac animorum promptitudine 
quanta tum in adolescentibus fuit, quid non posset labor improbus ? 

Exacto curriculi philosophici quadriennio, post accuratam singulorum 
examinationem, laurea, quam magistralem vocant, eos donavit, sed prius 
summa gravitate admonitos officii sui. Monuit eos quanta diligentia et 
solicitudine eorum bono invigilasset, quam sei'io semper eorura animos 
praeparasset ad alteram illam vitam ac immortalem, ad quam liortatus 
erat ut vitae hujus praesentis ac periturae omnes cogitationes, omnia studia 
etiam liumaniora, omnes actiones dirigerent ; quam serio dederit operam 
ut ejus vitae sensu aliquo magis magisque indies alTicerentur, ut eo quasi 
gustu futurae laetitiae ac gloriae allecti desiderarent illam plenitudinera 
gaudiorum, et suspirantes expectarent adoptionem et redemptionem cor- 
poris sui. Commendabat quidem iis artes, scientias, exercitationes quas- 
cunque quae sunt etiam liujus vitae, postulabatque ut quam primum in- 
grederentur certum aliquod vitae genus honestum ac laudabile, in quo vel 
ecclesiae vel reipublicae usibus inservirent; sed ita semper ut memi- 
nerint admonitionis Paulinae, " ut quia tempus contractum est, in poste- 
rum uterentur hoc mundo ut non abutentes;" qua permisit quidem Paulus 
procurationem istorum omnium quae ad praesentem vitam pertinent, sed 
ita tamen ut interea, dum his exercerentur, n-oXtVev/ta suum haberent in 
coelis — hoc est, dum corpora versantur circa ea, animi interea in coelis sint, 
intuentes Deum, ejus voluntatem et gloriam, et expectantes inde venturura 
Dominum et servatorem Jesum Christum, qui ti'ansformet corpus nostrum 
humile ut conforme fiat corpori suo glorioso. Protestatus est detestabile 



ROBERTI ROLLOCI. xlv 

se semper censuisse profanum illud hominum genus et atheos illos qui se 
potius quam Deum spectarent, quibus omnia hujus vitae bona tandem in 
exitium sint cessura. Postremo sermonem suum conclusit cum seria 
exhortatione ad pietatem, sanctimoniam vitae, perseverantiam in ea ve- 
ritate et religionis puritate quam accepissent, et in qua educati essent. 

Post emissam primam banc classem, contracto cum Helena Baronia 
lectissima foemina counubio, valedixit philosopbiae, et totum se sacrai'um 
literarum studio, ad quod ab ineunte aetate semper animam appulerat, 
tradidit ; et suffecto Pbilippo Hislopo, adolescente probo et erudito, qui 
succedentem classem susciperet, Academiae praefectura contentus fuit, in 
qua nibil omisit eorum quae ad ipsius commodum spectarent. Quis hie 
non impensam ipsius industriam admiretur? Consuevit enim frequenter 
singulas classes adire, cuj usque sedulitatem et progressum in studiis ex- 
plorare, si quae contentiones, si quae turbae incidissent, egregia celeritate 
ac prudentia componere, universes ad perstaudum in officio erigere, quo- 
tidie omnibus in auditorium convocatis preces ipse celebrare. Unaquaque 
hebdomada unius diei delectum fecit, quo discipulis suis omnibus in unum 
coeuntibus textum aliquera scripturae interpretatus est, unde admonitiones, 
hortationes, comminationes salutares eruit, non sermonis fuco obductas, 
verum sententiarum pondere ac gravitate efficaces ad adolescentium ani- 
mos emoUieudos, instituendos, et ad sanctimoniam efFormandos. Hujus 
praelectionis tanta fuit efficacia, ut ea adolescentium animi arctius quam 
asperiori aliqua disci plina in officio continerentur. Absoluta praelectione, 
scrutari deinde coepit ex censoribus quos ad delicta singulorum in suis 
classibus observanda nominarat, quos ea hebdomada notassent delin- 
quentes. Delatos summa dexteritate increpuit, iram Dei ante oculos pro- 
posuit, dedecoris metu attonitos reddidit — quibus plus ad poenitentiam et 
vitae emendationem apud eos profecit quam si mille plagas inflixisset. 
Quibus enim aliorum nee verba, nee verbera dolorem afferre, lacrymas 
excutere quivissent, coelestem iram intonando, blandis promissis mulcendo, 
sic eos terruit, concussit, prostravit, ut suspiria, singultus, interdum etiam 
fletus uberrimos expromeret. Illud in eo autem fuit insigne, quod sive 
promissiones evangelicas proponeret, sive severe judicia minitaretur, ita 
se interdum etiam nequissimi animo adversus quem vehementissime ex- 
canduisset insinuavit, ut profusum ejus in se amorem derivaret, neque 
tam metu quam amore ad ultroneum obsequium traduceret. Consuevit 
etiam singulis hebdomadis, vel ut occasio ferebat, Regentes convocare, ut 



xlvi NARRATIO VITAE ET OBITUS 

inter se conferendo consultarent et dispicerent si ({uid reformatione opus 
haberet, aut in melius mutari posset ; quo factum ut Academiae disciplina 
purior, exactior et magis integra permaneret. 

Postquam emissa classe et sepositis studiis philosophicis se ad theolo- 
giam contulisset, dici vix potest quanta sedulitate, quanta vigilantia, quantis 
laboribus conatus sit eos ipsos adolescentes, quotquot ad rerum divinarum 
studia animos applicassent, in theologia instituere, interdum quidem ana- 
lysin logicam in Epistolas Paulinas aut alios sacra Scripturae libros die- 
titans, interdum locos communes tractans, interdum coutroversa cum pon- 
tificiis religionis capita examinans ; in quibus studiis ita assidue versatus 
est, ut nullam diei horam vacuam praeterire permitteret. Hanc tam as- 
siduam operam condiebat crebris hortationibus, quibus adolescentes ad 
sanctimoniam et fidelitatem in munere pastorali, ad quod eos praeparabat, 
incitabat. Postulabat imprimis ne crudos se ac immaturos ad munus 
illud protruderent. Zelum quidem serio iis commendabat, sed pi-udentia 
conditum ; in nulla re magis quam in zelo errari, quem alii praecipiti sue 
affectu, alii, ut turn ferebant tempora, inconsulto vesanae plebis judicio 
metirentur ; fovendum quidem in Ecclesia zelum genuinum ; esse eum 
ignem coelitus descendentem, quem ali in domo Dei operae pretium sit ; 
explodendum tamen zelum adulterinum, quod ignis sit peregrinus. Ob- 
nixe autem serioque suadebat ne res suas privatas praetextu religionis 
quaererent, neque famam sinceritatis alios suggillando, criminando, tax- 
ando aucuparentur ; bortatus etiam ut nihil opinionis, omnia conscientiae 
gratia agerent. Huic tam indefesso studio et immensis laboribus ita bene- 
dixit Deus ut plurimos paucis annis ad munus pastorale propulerit, in 
quibus sanctimoniae et eruditionis suae viva effigies eluceret. 

Ad hos labores tanta industria exantlatos accedebat et alius, quod cum 
videret in templo, quod Novum vocatur, ingentem summo mane convenire 
multitudinem populi, nollet eum, ut solebat, otiosum sedere ; sed — tanta 
hominem alios in via Domini instituendi incessit cupido — singulis diebus 
Dominicis hora septima matutina, quod antehac Edinburgi nunquam fac- 
titatum, palam concionari coepit, tanta spiritus et potentiae demonstra- 
tione, tanto sententiarum pondere, tanta verborum gi'avitate ut plerorum- 
que mentes coelesti luce perfunderet, affectus permoveret, omnes in sui 
admirationem raperet. Neque enim vulgus tantura movit, sed et erudi- 
tum hominum genus sic aftecit ut novam lucem in mentibus suis accendi, 
novos affectus in cordibus formari non obscui'e sentirent ac profiterentur. 



EOBERTI ROLLOCI. xlvH 

Postquam sic concionando absolvisset Apostoli Pauli Epistolam ad 
Ephesios, scripsit in earn Commentarium, qui typis excusus est anno 1590. 
Eodem fere tempore, in Academia discipulis suis publice diebus Lunae 
praelegit Epistolam ejusdem Apostoli ad Romanos, inque eam edidit ana- 
lysin logicam, interjecto etiam, occasione aureae illius catenae beneficio- 
rum Dei quae cap. viii., vers. 30 habetur, tractatu insigni de nonnullis 
Christianae doctrinae capitibus. Duo haec scripta cum forte in manus 
celeberrimi illius tlieologi D. Theodori Bezae incidissent, tanto gaudio 
ejus animum perfuderunt, ut in epistola ad Joannem Johnstonum Theo- 
logiae in Academia Andreana professorem non potuerit se continere 
quin in ejus laudes erumperet. Visum est aliqua ipsius verba attexere. 
" Hoc ipso tempore," inquit, " mihi contigit thesaurum nancisci, qui nescio 
quo sinistro fato, quamvis hie in omnium aliorum conspectu versaretur, 
me tamen adhuc subterfugerat : tliesaurum enim cur non appellem, et 
quidem pretiosissimum, illos honorandi summe fratris, D. RoUoci, turn in 
Epistolam ad Romanos, tum in Epistolam ad Ephesios, utramque inter 
Apostolicas omnes celebratissimam, commentaries ? Sic enim ego qui- 
dem de iis apud me statuo (quod absque ulla specie adulationis dictum 
velim) nihil adhuc legisse me in hoc interpretationis genere brevius simul, 
et tum elegantius, tum judiciosius scriptum ; ut ipse me iis inspectis con- 
tinere nequiverim, nee, etiam opinor, debuerim, quin et Deo de hoc 
utilissimo procul dubio quamplurimis future labore gratias magnas 
agereni, et tantum hoc vobis bonum, vel toti potius Ecclesiae gratularer, 
Deum precatus ut hunc hominem novis subinde donis auctum feliciter 
conservet, hoc praesertim tempore, in quo propter tantam operariorum in 
excolenda Dei nostri vinea raritatem, et paucissimos ex veteranis illis 
exercitatissimis superstites, triumphare jam sibi de oppressa veritate Satan 
cum suis videbatur." Haec Beza. 

Edidit postea commentaries complures, ut in Psalmos aliquot selectos, 
in Danielem Prophetam, in Joannem Evangelistam, in nonnuUas Epis- 
tolas Paulinas, Tractatum praeterea egregium de Efficaci Vocatione, 
et libellum utilissimum de Foedere Dei et de Sacramentis ; qui omnes, 
non modo in Scotia, sed et apud exteras regiones, non minori Ecclesiae 
emolumento, quam nominis sui ornamento multorum manibus teruntui*. 

RoUoco his tot tantisque negotiis, quae hominem totum vel vigilantis- 
simum distinere, et occupatissimum reddere possent, incumbente, impo- 
sita est praeterea necessitas capessendi ministerii urbani hac occasione. 



xlvili NARRATIO VITAE ET OBITUS 

Erat jam civitas tota, communi tarn Ecclesiastic! quam urbani Senatus 
consensu, suadente etiam Rolloco, in octo quasi parocliias divisa ; singulis 
parochiis praeficiendus erat suus pastor, qui ipsius curam haberet. Erant 
turn in urbe pastox'es, viri quidem magni nomiuis et in officio suo vigi- 
lantissimi ac fidelissimi, sed non eo numero qui tot parochiis sufficeret. 
Itaque in Rollocum omnium oculi conjecti ; eum sibi pastorem expetunt ; 
cum eo serio agunt vellet ipse, ad tarn sanctum ac prope necessarium 
opus divisionis parochiarum promovendum, ministerium suscipere ac 
parochiae unius curam gerere ; omnibus enim summis juxta ac infimis 
erat gratissimus carissimusque. Gratum carumque reddidit candor 
quidam in rebus gerendis genuinus, insignisque humilitas quae reliqua 
dona, quae in eo erant eximia, mirifice exornavit ; quam vis enim ille 
praeclaris dotibus aliis fere omnibus praeluceret, sese tamen suo sensu 
infra omnes demisit. 

Fixo quidem animi proposito constituerat apud sese latere, utque stu- 
diis liberius vacaret intra Academiae pomoei'ia sese abdere, ne curis pub- 
licis implicaretur ; pi'aeter votum tamen ad publica negotia pleraque ex- 
tractus est, quae quidem ille singular! et sanctissima pariter prudentia 
expediebat. Praecipiti plebis zelo turbata maturo ejus consilio in ordi- 
nem reducta sunt. Kara zeli socia prudentia, nee assiduus prudentiae comes 
zelus; utriusque tamen insignem temperiem Rolloco indiderat is qui munera 
tacito dispertit arbitrio — quam cum ecclesia, tum Respublica Scoticana 
magno suo bono et commodo bono sensit sibi salutarem, Novissimo vitae 
biennio «ic curis publicis praegravabatur ut valetudo alioqui satis infirma 
labasceret — assiduis enim calculi cruciatibus angebatur, et stomacbi in- 
firmitate languescebat — et tamen visum est Deo, hoc ipso summe perplexo 
tempore, ipsius opera ecclesiae pessum eunti subvenire. Nam, quantum 
humano judicio consequi valemus, nisi periclitanti Ecclesiae celerem 
opem tulisset, in miseriarum oceanum incidisset. Inconsulto enim armatae 
plebis concursu Regis ac primatum, qui jam Edinburgo Limnuchum seces- 
serant, ira vehementissime exarserat, quo factum ut ecclesia et respublica 
in magnum et anceps periculum devolverentur. Squalida tum ac lugu- 
bris rerum conditio trucem lacrymabilemque faciem spectantibus prae- 
buerat. Cum in turbis hisce componendis complures operam ac oleum 
perdidissent, eluxit tandem tanquam sidus salutare sanctissima Rolloci pru- 
dentia, pietate, modestia, humilitate condita ; quae tantum regii pectoris 
possedit, ut ejus animum in Edinburgenses asperiorem ac multorum ju- 



OF ROBERT ROLLOCK. Ixxxl 

now the enjoyment of thy face — oh ! how long and earnestly desh'ed." On 
the resuiTcction and eternal life, he uttered words breathing of immor- 
tality. He took the bystanders individually by the hand and blessed them 
with the utmost kindliness and seriousness, while he mingled his blessing 
with advice wisely adapted to each one's disposition and duties. During 
that night he rested better than had been hoped. On the following day 
the magistrates of the city and several of the Judges visit him. When 
they were seated near his bed he thus addressed them. " As far as I am 
able to judge, I am about to finish the task of life, to lay aside this cor- 
ruptible garment of the body, to pass hence to my Father's house. Nor 
is this a bitter thought to me ; for I have often thirsted for the last day of 
my life. The University has always been my greatest source of anxiety ; 
now that I am about to leave it, if I were to conceal who in my opinion 
should succeed me and preside over it, I should incur the reproach of care- 
less indiiFerence. Why need you traverse other countries, and assume 
to this charge a foreigner, who must in the meantime be ignorant of the 
system of instruction and discipline pursued in our University ? You 
have at home one endowed with high gifts and already trained for this of- 
fice, Henry Charteris,^ who, under my instruction, has drunk deep of learn- 
ing, and has for more than ten years discharged the office of Professor of 
Philosophy with high distinction. Place him at the helm of the University j 
you will see God smiling on him and blessing his labours. From your 
official situation you are bound to be the Maecenases and patrons of the 
University ; I beseech you, let a deeper care for it than ever possess your 
minds. What shall I say to you of my domestic concerns ? I leave be- 
hind my wife in a state of pregnancy. One thing I entreat of you beyond all 
others ; let her feel that the love with which you ever cherished me while 
I was alive has not been dried up by my death. Never have I been free 
fi.'om bad health, day or night ; and while I was shaken by the disquiet- 
ments of so much distress, she has ever cherished and nursed me with a 

* Henry Chai-teris, son of a worthy citizen and magistrate of Edinburgh, a printer of 
no small usefulness and celebrity in his day, was, as we have seen, educated under 
Rollock. He was appointed Regent in 1 589, and, on the death of Rollock, Principal, 
on the 14th Feb. 1599. In 1620 he resigned, and accepted a call to the ministry in 
North Leith. In 1627 he was appointed Professor of Divinity, an oifice which, on his 
resignation, had been disjoined from the Principalship. He died in 1629. — {Crawford, 
ibid.) His character seems to have been that of an amiable but weak man, studious 
and learned, but without much vigour of intellect. 

/ 



Ixxxil NARRATIVE OF THE LIFE AND DEATH 

gentle hand. I declare frankly, that from all that I have received for my 
labours, I have not accumulated a single penny ; for these earthly mat- 
ters never gave me either pleasure or anxiety. I need not, however, 
waste more words on this subject ; I entreat you let not your affection to 
me halt towards her." ^ The magistrates and the j udges solemnly promised 
that they would act as he desired. He next exhorted the Professors of 
Philosojihy^ to persevere in their duty, and pay due respect to his suc- 
cessor. This being done, he exclaims in a tone of singular piety : *' Thanks 
be to God! memory, sight, hearing, and all my other senses, are as lively and 
vigorous as ever they were ; but my heart is away from this world — and, 
wherefore, Lord Jesus, shouldest thou not alone enjoy my heart, since thou 
alone hast a right to it ? During my whole life I have striven for this end, 
to dedicate and consecrate it to thee ; I pray thee, take it to thyself, that it 
may dwell with thee." After he had spoken thus, a gentle sleep steals over 
him, and when awakened from it, he burns with an intense desire to depart 
and be with the Lord. " Come," he says, " Lord Jesus, break the cord of 
this frail life ; hasten. Lord, and do not tarry. Jesus has redeemed me, not 
to indulge me Avith this fading life, but with that which shall never 
end. Come, Jesus, bestow on me the life for Avhich thou hast ransomed 
me." His friends standing around lament, with tears and wailing, the 
bereavement which they should suffer from his death ; but he addressed 
them thus : " I have gone through all the stages of this life : I have 
reached the last ; why should I go back ? I shall finish this stage hap- 
pily, through thy favour. Lord Jesus. Conduct me to that glory, which 
I have only seen as through a glass darkly ; my prayer is, that I may 
take up my abode with thee." Wlien the bystanders told him that the next 

1 The emoluments of Rollock's ofBce were by no means gi-eat ; but the city did not 
neglect his wife and his posthumons daughter Jean. To the widow, in 1600, they 
allowed a pension of 100 merks for five years. The family probably fell into difficid- 
ties after this ; for we find the Town Council allowing, in IGll, the sum of 100 merks 
for her education and maintenance, to be paid yearly till her marriage, to which 
they added the sum of 1000 merks as her portion. She was subsequently mamed to 
Mr Robert Balcanquhall, (son of Walter Balcanquhall, and brother to the Dean of 
Rochester,) whom we find minister of Tranent in 1622. — (^Crawford, ibid.') 

'"* The Professors at the time were Ilcnry Charteris ; William Craig, (son of John 
Craig, one of the King's ministers,) afterwards Professor of Divinity at Saumur ; John 
Adamson, aftenvards minister at North Berwick ; James Knox, afterwards minister 
at Kelso. And John Ray was Professor of Humanity, an oftice whicli he resigned in 
1606 for the rectorship of the High School. — (^Crawford, ihid. ; Stevens's: Historj/ of 
the JIi<jh School, p. 47.) 



OF ROBEIIT ROLLOCK. Ixxxlll 

day was the Sabbath, he broke out into these words ; " May this Sab- 
bath, Lord, begin my eternal Sabbath ! may my eternal Sabbath receive 
its hallowed commencement frona thy Sabbath !" 

He enjoyed a period of tolerable repose till about midnight, which was 
then broken by a paroxysm of his disease, and thinking that his last hour 
was come, he sent for Mr Walter Balcanquall. When he came in he 
thus accosts him ; " As you have longest discharged the pastoral office 
in Edinburgh,^ and as our friendship is not of yesterday, I have caused 
you to be sent for, that I might testify the I'everence with which, 
from the cradle, I have regarded the ministry of Christ. For my own 
part, I have, so far as I have been enabled by my humble gifts, poured 
forth my supplications into God's bosom; do you now engage in prayer on 
my behalf; I shall follow you with the desires of my heart ; only do not 
pray for a prolongation of my life." All present fell upon their knees, and 
Balcanquall engaged in prayer. Among other petitions, he prayed that 
God would grant the longer services of so distinguished a man, since he 
was so much required for the welfare both of the Church and of the State. 
While he is thus praying, he is interrupted by Rollock,^ who says ; " I have 
had more than enough of this life — one thing I alone desire, the heavenly 
life that is now hidden with God in Chi'ist." When the prayer was done, 
he broke forth into praises of the preached word. " The word," says he, 
" is the power of God to salvation — the wisdom, the life of God ; nor has 
any one salvation without the word. Believe me, it is not a thing of 
small importance to preach the word ; it is not the same thing as to ex- 
pound the text of Plato or Ai-istotle, or to set forth a harangue, bedaubed 
with the colours and allurements of rhetoric. The preaching of the word 
depends on holiness, humility, and the efficacious demonstration of the Spirit. 
God knows how highly I have ever esteemed it." Then he returns to 
prayer. " Come," says he, " Lord Jesus, break the nerves of these eyes, 
give me others ; I desire to be freed, and to be Avith thee ; hasten to 
come. Lord Jesus, do not tan-y. Depart from me, thou paltry life ; let 
that better life, even God's, enter in thy stead. Lord Jesus introduce 
thy hand into this body, and take my soul to thyself." 

' Mr Walter Biilcanquhall had all aloug been a wami promoter of the University. 
As early as 1574, James Melville {Diary, p. 52) finds him " ane honest, upright- 
harted young man, latUe enterit to that ministerie of Edinbruche." 

■•' The reader will call to remembrance a similar incident in the death-scene of Luther. 

/2 



Ixxxiv NAKRATIVE OF THE LIFE AND DEATU 

He remained quiet for a considerable time in the morning, but at length 
he broke silence with these words; "Come, Lord Jesus, tarry not; I am 
wearied with my loathing of day and night ; come, Lord Jesus, that I may 
come to thee. O sweet, blessed, happy divorce from this life ! Come, 
Lord, my sweet delight, free this soul, that it may enjoy its union unto 
thee." Then one of the bystanders says ; " Be not anxious, thy Lord 
makes haste." " That is glad tidings," he replied ; " I would that ye were 
to bury me to-moiTow." Then says another, " Happy is the soul that is 
so near to the Lord as yours is." But he answered : " Li me there is 
nothing which I would not count as dung that I may win Christ : Christ 
is the sole ground of my comfort : all my righteousness is as filthy rags." 
Having been asked if he wished to converse with a minister, he replied, 
that he would not give them the trouble, as they were preparing for 
preaching. "Permit me," says he, "parrot-like to babble incoherent words 
to my Lord." Being told that divine service had begun, " Give me," 
he says, " O Lord, to see those things which others are now hearing of" 
At Sabbath-morn one thus addresses him ; " During your whole life, 
you have advanced the glory of God A\dth unwearied labour and cease- 
less industry :" to which he says ; " My only ground for glorying is in 
the mercy of God — all other things I reckon as loss." Then a gentle 
slumber steals on him, and lasts till the evening. "\i\Tien he awoke, 
to the President of the Court of Session,! Avho was the Lord Provost 
of Edinburgh for that year, and who then paid him a visit, he says : — " I 
have anxiously commended the University to the care of the magistrates, 
over whom you. Sir, preside ; do you also take it under your patronage. 
Let it find, I beseech you, in you a father-and a patron. Do not, I en- 
treat you, withhold from the Church the assistance which you can render 
her, from the high rank which you have in the State, and the distinguished 
position with which God has honoured you ; exert all your powers and 
sti'ength to establish her ; strive with your utmost endeavours to obtain 

' This was Alexander Setoii, bora about the same year as Rollock. He studied 
abroad, and, in 1588, was appointed an Ordiuaiy Lord of Session, under the name of 
Lord Urquh art. In 1593, he was nominated Lord Pi-esident. He was successively 
created a peer by the title of Lord Fyvie, Cliancellor, and Earl of Dunfcnnlinc. He 
died in 1G22. Thoujrh one of the detested Octavians, and strongly susjiccted of Pop- 
ish leaninjTs, he was Lord Provost of Edinburgh for ten successive years, from ir)98 
to 1607. — (i^faithnurs History of Fdinhurfjh, p. 224; Brunton and Ilaiys Iliatorkal 
Account of the Senators of the College of Justice, pp. 198, &c.) 



OF ROBERT ROLLOCK. IxxXV 

safety in Christ Jesus. All earthly things are fleeting, and will soon 
fade away ; may God heap on you, your wife, and all your family, 
the riches of his own bles.sing !" That same night he dropped the follow- 
ing expressions : — " In a sick body I have a calm mind. Death, sin, 
and Satan terrify me not ; they have no dominion over me ; yet the 
burden of disease so weighs me down, that my surviving so long is far be- 
yond all expectation. The Lord is crushing me as in the mortar of 
affliction, that he may form me for his own kingdom." 

On the 7th of February he says ; " It may appear astonishing, seeing that 
I am racked so cruelly with disease, that my life is protracted so long ; 
but I shall patiently wait the good pleasure of the Lord. I Avill not repine ; 
let him do with me as he pleases, I will not argue with him. What is 
man, that he should dare to dispute with God ? Nay, should he thrust me 
into hell, obedience, not remonstrance, is my duty. Have mercy on me, 
O Lord, for Christ Jesus' sake. I am not ashamed to confess that I 
never attained so high a point in the knowledge of God as by means of 
this illness. O how dreadful to fall into the hands of the Lord ! But 
mercy is laid up for me in Christ. Why art thou sad, my soul ? Wliy 
art thou cast down in me ? Thou shalt soon see His face, and enjoy ravish- 
ing communion Avith Him." When it was drawing towards evening he 
says; " I experience the truth of the sixth Psalm ;" quoting some words 
from it ; " Have mercy upon me, Lord, for I am weak ; O Lord heal 
me, for my bones are vexed." After a short interval, he again be- 
gins ; " Christ will carry my yoke, and I shall follow, supported by his 
grace." When the bystanders, on perceiving him writhing under the 
agonies of his trouble, were weeping and lamenting, he rebuked them, 
" Weep not for me," he says, " but for your own sins ; as no one is 
free from sin, so no one but has cause to weep. As for me, I shall 
soon behold the fulfilment and consummation of all things." In the 
evening one of his relations visited him, and excited his indignation 
by his impious remarks, importuning him when received into heaven to 
mediate for him and his other friends. When he heard this, burning with 
wrath, he suddenly raises his body, weak and almost breathless though 
he was: "I," says he, "renounce that office; Christ is the only mediator." 
A short time after, his elder brother came to see him. " Do you," he said, 
" rebuke our relation ; warn him to betake himself to another mode of 
life, otherwise there is no safety for him, but sure destruction." 



kxxvi NARRATIVE OF THE LIFE ^D DEATH 

From this time he refused all the nourishment that was offered to 
him. " I shall not eat nor drink," says he, " till I shall be removed to 
the kingdom of heaven." He committed the charge of his funeral to 
William Little and William Scott, his most stedfast friends, whose un- 
wavering affection he extolled with frequent praises. " Why," says 
he, " should I not care for this body, since it is to be glorified, and made 
like unto Christ's glorious body ?" Looking on his hands he exclaimed, 
" these very hands shall glow with resplendent glory." After this he 
spoke in lower tones and in shorter sentences, yet his expressions were 
forcible and lively, sweetly savouring of the joys of heaven. He then fell 
into a gentle slumber, during which, after some time, he tranquilly and 
pleasantly gave up his soul to his Creator and Redeemer. The expression 
of his countenance was not effaced by death, and his colour remained in a 
considerable degree. 

He died on the ninth day of February, old style, as was then in use,^ 
having just completed the forty-third year of his age. He was of mode- 
rate height, of ruddy complexion mixed with a certain degree of white- 
ness, of reddish haii', of features equally formed to express kindliness and 
seriousness. His health was not strong, so that it is astonishing that 
he could have borne up under a life so laborious as his. He was of 
singular piety, holiness and integrity of life, which commanded the un- 
willing admiration and praises even of the enemies of the truth. In 
his calling he was most faithful and watchful, unceasing in his studies 
and meditations, shrinking from rest more than is easily credible. Yet 
the fact is attested by the number of learned and choice Annotations 
published by him in so few yeai's, and that while his body Avas weakened 
by disease and sickness. He was an ardent lover of peace, most patient 
under wrongs, and ready to forgive. In estimating the sayings or doings 
of others, he was in the highest degree just and moderate, and, differently 
from other men, he was always inclined, so far as he possibly could, to 
give a favourable interpretation to what others said or did. In ordinary so- 
ciety and in the intercourse of his friends, he was particularly courteous and 
pleasant, faithful in his counsels, affable and gentle in his conversation. In 

1 The change to the new style took place in the veiy next year, 1600, which it was 
publickly enacted should commence with the 1st of January, instead of the 25th of 
March, as had been the practice previously. England did not adopt this mode of 
computing time till 1 752. 



OF ROBERT ROLLOCK. Ixxxvii 

matters of serious business he was grave and prudent — as he made clear 
to all in his management of the public offices of the Church — most ready 
in giving advice to others. And these distinguished excellencies were 
adorned by a wonderful humility, through which, though he excelled 
almost all men in many surpassing qualities, yet he did not disdain even 
the lowest, but rather placed himself below all. To this humility were add- 
ed an incredible moderation and command of temper, so that, although in 
his own hearing he was publicly and undeservedly attacked by the slan- 
derous calumnies of many, he was never heard to reproach them in turn, 
or to retaliate, or say a single word against his slanderers ; but, trusting 
in the testimony of a good conscience, he remained silent. Only once did 
he defend himself in a public address,^ and that with such moderation, that 
he upbraided none, took from no man's reputation, made no insinuations, 
accused no one, but only maintained his own integrity in the presence of 
God and the Church. He pursued his studies in common with his inti- 
mate friends, and he affirmed that this mode of acquiring learning had 
often been productive of good results to him. But on this theme I shall 
dilate no more, though much more might and perhaps ought to have been 
said ; were it not that his virtues are conspicuously known, and that praise 
in moderate measure suits best the modest genius of the man. 

I should hardly be believed if I were to tell the lamentations and the 
profound grief which the report of his death occasioned through the 
whole of this city and the country. The Town-Council, the Univer- 
sity, the burgesses, the lower orders, mourned as if each had suifered a 
family bereavement, and his funeral was attended with a greater throng 
than Edinburgh had been wont to see on similar occasions. For the 
whole population, of the highest and of the lowest ranks, of all ages and 
sexes, flocked in crowds to pay due honour to his memory. 

1 This, probably, alludes to Eollock's opening address, or exhortation, at the opening 
of the General AssemWy held at Dundee on the 7th of March 1598. — {Booke of the 
Universall Kirk, p. 464 J 



LIST OF WORKS BY PRINCIPAL ROLLOCK. 



At the end of Robertson's Narratio is appended the following 

Catai,ogus Operum Roberti Eolloci, quorum aliqua excusa, alia 
niox excudenda. 

Excusa. 
Prolegomena in primum librum Quaestionum Theodori Bezae.^ 
Commentarius in Pauli Epist, ad Ephes. 
Commentarius in Danielem Prophetam. 
Analysis Logica in Pauli Epist. ad Eom. 
Tractatus de foedei'e Dei, et de Sacramentis. 
Tractatus brevis de Providentia Dei.^ 
Tractatus de efficaci Vocatione. 

Commentarius in utramqu ; Pauli Epist, ad Thessalonicenses, et ad 
Philemonem. 

Commentarius in quindecim selectos Psalmos. 
Commentarius in Evangelium secundum Joannem. 
Conciones aliquot sermone vernaculo editae.^ 

Mox Excudenda. 
Coment. in Epist. ad Colossenses. 
Analysis Logica in Epist. ad Galatas. 
Analysis Logica in Epist. ad Hebraeos.* 

' See p. Ixv. note 4. 

2 Can this be the Tractate De Aeterna Mentis Divinae, &c., printed at the end of 
this volume ? 

^ The Sermons, then, reprinted in this volume, were published before Robertson's 
life of Eollock. 

■* This volume contains the Tractatus de Justificntione mentioned belov.-, and which 
it was probably intended at first to publish separately. 



XC LIST OF WORKS BY PRINCIPAL ROLLOCK. 

Comment, in duo capita prioris Epist, Petri.^ 
Tractatus de Justificatione. 
Tractatus de Excommunicatione.^ 



I append a fuller account of sucli Editions of Rollock's Works as I have 
had an opportunity of examining. 



1. In Epistolam Pauli Apostoli ad Ephesios Roberti EoUoci Scoti, Mi- 
nistri lesu Cliristi in Ecclesia Edinburgensi, Commentarius. Edinburgi. 
Excudebat Robertus Walde-grave. Anno Dom. 1590. 

4to. With a Dedication to James VI. dated 1st October 1590. This 
Edition contains a brief Argument and an Index. It is printed in italics 
throughout, and is a favourable specimen of typogi'aphy. 290 pp. exclu- 
sive of Index. 

2. In Epistolam Pauli Apostoli ad Ephesios Roberti Rolloci Scoti, 
Ministri lesu Christ! Ecclesiae Edinburgensis Ministri, Commentarius. 
Altera Editio, cui accesserunt Notae, quae Epistolae et Commentarii 
methodum per brevem quandam Synopsin ostendunt. Genevae. Apud 
Franciscum le Preux. 1593. 

8vo. The Index of this Edition is different from that of Edinburgh, 
and it has marginal notes pointing out the substance of the text. 421 pp. 
exclusive of Index. 



II. 



In Librum Danielis Prophetae Roberti Rolloci Scoti, Ministri lesu 

1 This is said by Watt in his Bibliothcca Britannica to have been published in Lon- 
don in 1603, 8vo. 

'•^ The same authority attributes to this, " London, 1604." I hare seen neither, nor 
have I seen Commentarius in Epistolas ad Corinthios, said to be published at Herborn 
of Nassau, in 1600. It is difficult to imagine how such a work could have reached a 
place so distant in so short a time after Rollock's death. It need not be said that a 
work entitled " Ejjiscopal Goveniment instituted by Christ, and confirmed by Scrip- 
ture and Reason," London, 1G41, 4to, assigned by Dr Watt to our Rollock, is not l)y 
him. Is it by the Bishop of Dunkeld ? 



LIST OF WOKKS BY PRINCIPAL ROLLOCK. XCl 

Christi iu Ecclesia Edinburgensi Commentarius, Edinburgi. Excudebat 
Robertus "Walde-grave Typograplius Eegiae Majestatis : 1591. Cuin 
Privilegio Regali. 

4to. The Dedication to King James and Queen Ann is dated 1st 
October 1591. It has an Argument and Index. 480 pp. exclusive of 
Index. I haye noted, but cannot retrace ray authority, that it was re- 
printed at St Andrews in 1594. " Dr M'Crie, who appeai'ed to have 
studied Rollock with deep interest and profit, gave to his Exposition on 
Daniel the palm of his expository works." — {Letter from Reverend Charles 
Bridges to the Editor.) 



ni. 



1. Analysis Dialectica Roberti Rolloci, Scoti, ministri lesu Christi in 
Ecclesia Edinburgensi, in Pauli Apostoli Epistolara ad Romanos. Re- 
spersa est Analysis Doctrinae Theologicae quorundum capitum, quae in 
ea Epistola sparsim reperiuntur, explicatione quadam brevi ac dilucida. 
Edinburgi. Excudebat Robertus Walde-grave Typograplius Regius. 
1594. Cum Privilegio Regali. 

8vo. 316 pp. At the end are appended four explanatory rules {quasi 
regulae) on the subject of Free Will, which, in the subsequent editions, 
are incorporated iu the body of the work itself. The Dedication of the 
work — Juvenibus optimae spei, nobilitate generis et morum probitate, 
cum primis conspicuis, Joanui Ruthveniae, Comiti Gaureae, Domino 
Ruthvenio, &c. et Colino Campbello, Domino Glenurqhuae, discipulis 
suis carissimis — ^is dated Id. November 1593. This Edition has three 
copies of verses by Ferme (see p. Ixvi, note 3,) one to Rollock, another 
to the reader, and the third " ad Joannem Ruthvenum et Colinum Camp- 
bellum." All the Editions have an Argument — that of 1608, a copious 
Index. 

2. In Epistolam S. Pauli ad Romanos Roberti Rolloci Scoti, Edinbur- 
gensis Ecclesiae Ministri, Commentarius Analytica methodo conscriptus. 
Genevae. 1596. 

3. In Epistolam .... conscriptus. Altera Editio emendatior et indice 
auctior. Apud Jacobum Stoer, 1 608. 

8vo. 467 pp. 



XCU LIST OF AVORKS BY PRINCIPAL ROLLOCK. 



IV. 



Quaestiones et Responsiones aliquot de Foederi D.ei, deque Sacra- 
mento quod foederis Dei Sigillum est. In gratiam rudiorura, collectae 
per Robertum RoUocum Scotum. Edinburgi. Excudebat Henricus 
Charteris. 1596. Cum Privilegio Regali. 

8vo. Sig. D. 3. Dedicated to William Little. See p. Ixii, note 3. 
In the inventory of the stock of the printer, Henry Charteris, (see p. Ixxxi. 
note 1,) who died in the same year as Rollock, 1599, we find : — Item, 
four hundreth xxxiij Rollocus de Federe at js vid. the pece, summa 
xxxxij. £. ix. s. vi. d. — (^Bannatyne Miscellani/, vol. ii. p. 241.) 



V. 

Tractatus de Efficaci Vocatione.^ 1597. 

VI. 

1. In Epistolam Pauli Apostoli ad Thessalonicenses priorem Commen- 
tarius Roberti Rolloci, Scoti, ministri lesu Christi in Ecclesia Edinburg- 
ensi. Edinburgi. Excudebat Robertus Walde-grave, Typographus Re- 
Cfius. Anno Dom. 1598. Cum Privilegio Regio.-^ 



1 Holland's Translation, 1G03. 

Of each of the works reprinted in this edition, sufficient information is given in its 
proper i^lace. 

' A translation of this was published at Edinburgh in 1G06, by Robert Charteris, 
printer to the King, with the following title. Lectures upon the First and Second 
Epistles of Paul to the Thessalonians. Preached by that Faithful Sen-ant of God, 
M. Robert Rollock, sometyme Minister of the Evaugell of Jesus Christ, and Rector of 
the CoUedge of Edinburgh. 

4to. First Epistle, 246 pp.; Second, 173 pp. It wants Rollock's Dedications to 
Buchanan and Scot, and is dedicated to Scot of Elie by H. C. and W. A., whose 
names occur so often in connection with the posthumous works of our author. H. C. 
is, beyond doubt, Heniy Charteris, of whom notice has been already taken. There 
is little doubt that W. A. rein-esents William Arthur, a pupil of Rollock's who was 
settled as one of the ministers of St Cuthberts, in 1G07. He died, 1054.— (5/we's 
History of the CImrcli and Parish of St Cuthberts, pp. 41, 04.) 



LIST OF WORKS BY PRINCIPAL ROLLOCK. xciil 

8vo. For the Dedication, see p. Ixi. note 1. In the same volume 
occurs the Commentary on the Second Epistle, with the same title, save 
that hr priorem, we hsive posteriorem^ .... Adjecta est ejusdem 
Authoris in Epistolam Pauli Apostoli ad Philemonem Analysis Logica 
The Dedication, which is to Scot of Elie, bears the same date as that to 
Buchanan. A general argument is prefixed, as well as a special Argu- 
ment to each chapter. 374 pp. 

2. Roberti EoUoci Scoti in utramq. Epistolam Pauli Apostoli ad 
Thessalonicenses Commentarius ; Necnon ejusdem Authoris Analysis 
Epistolae Pauli ad Philemonem. Additae sunt necessariae quaedam 
Notae per Joannem Piscatorem, Professorem sacr. literarum in illustri 
schola Nassovica-Herbornensi. Herbornae Nassoviorum. Ex officina 
Christophori Corvini. cio.ioci. 

8vo. 426 pp. The avowed object of the Notes is to correct errors in 
doctrine. With some useful remarks, principally verbal, Piscator incul- 
cates his own peculiar tenets on the imputation of Christ's righteousness, 
and the nature of justification. 



VIL 



In Selectos aliquot Psalmos Davidis, Eoberti Rolloci Scoti, Ecclesiae 
Edinburgensis Ministri, Commentarius, Nunc primum in lucem Editus. 
Genevae apud Franciscum le Preux. 1599.1 

8vo. There is no Preface, but from a Notice from the printer we infer 

1 Translated, -n-ith the following title. An Exposition npon some Select Psalmes of 
David, conteining gi-eat Store of most Excellent and Comfortable Doctrine and In- 
struction for all those that (under the burthen of Sinne) thirst for Communion in 
Christ Jesus. Written by that Faithful Servant of God, M. Robert Eollock, sometime 
Pastour in the Church of Edinburgh, and Translated out of Latine into English by C. 
L., Minister of the Gospell of Christ at Duddingstoun. The number of the Psalmes 
are set down in the Page following. Edinburgh, printed by Robert Waldegrave, 
Printer to the King's Majestie. 1600. Cum Pri\-ilegio Regio. 

8vo. The translation is dedicated to " The Right Honorable Grave and Godlie 
Matrone, Lilias Gilbert, Spouse of M. John Preston of Fentou Barnes, one of the 
Senators of the College of Justice, and Collector-General of Scotland." 503 pp. 
" This work exhibits admirable specimens of translations of fifteen Psalms, probably 
from the original, (for Lumisden, who was son-in-law to the famous Robert Pont, was 
a superior scholar) ; but when other parts of the Scripture are quoted, the transla- 
tor generally adheres to the Geneva Bible." — (^Principal Lee's Memorial, p. 25.) 



XCIV LIST OF WORKS BY PEINCirAL EOLLOCK. 

that the MS. had beeu forwarded to Geneva for publication. A letter pre- 
fixed to Rollock's Commentary on the Epistle to the Colossians, renders 
it probable that Simon Goulart was the Editor. (See vol. ii. p. vi.) 
Remarks from some of the Fathers ai'e prefixed by the printer. The 
Psalms commented on are, the 3, 6, 16, 23, 32, 39, 42, 49, 51, 62, 65, 
84, 116, 130, 137. The work contains brief arguments and marginal 
notes indicative of the contents. 365 pp. 



vni. 

In Evangelium secundum loannem Commentarius. 1599.^ 

IX. 

Certaine Sermones, &c. 1599.- Reprinted in this volume. 

X. 

Certaine Sermons, &c. 1634. Reprinted in this volume. 

XI. 

Commentarius D. Roberti Rolloci, ministri Ecclesiae et Rectoris Aca- 
demiae Edinburgensis, in Epistolam Pauli ad Colossenses. Cum indice 
rerum, sententiarum et observation um dignissimarum copioso. Edin- 
burgi, excudebat Robertus Walde-grave, Typographus Regius. Ann. 
Dom. 1600. Cum Privilegio Regio.3 

1 Lectiu-es upon the Ilistoiy, &c. 1G16. Sec vol. ii. 

Five-and Twentie Lectures, &c, 1619. Sec vol. ii. p. xv. 

^ This and all that follow are posthumous. 

^ Lectvris vpon the Ei)istlc of Paul to the Colossians. Preached hy tluit faithfvll 
seniant of God, Maister Robert Eollok, sometime Rector of the Vniucrsitie of Eden- 
burgh. At London. Imprinted by FelLx Kyngston, dwelling in Pater-Noster Row, 
oner against the sign of the Checken. 1603. 
4to, 442 pp. 



LIST OF WORKS BY PRINCIPAL ROLLOCK. XCV 

8vo. Dedicated to Scot of Elie, and edited by Henry Charteris. The 
volume contains eight elegiac poems on Rollock's death, and the letter 
from Goulart, mentioned in the Preface to our second volume, pp. v., «&;c. 
381 pp. 

2. Reprinted at Geneva in 1 602. 



xn. 



1 . Analysis Logica in Epistolam Pauli Apostoli ad Galatas, Authore D. 
Roberto Rolloco, Scoto, IMinistro lesu Christi et Rectore Academiae Edin- 
burgensis. Excudebat Felix Kyngstonus, impensis Edmundi Weaver. 
1602. 

8vo. Edited by Charteris, and dedicated to Scot of Elie. Dedication 
dated, Idibus Julii, cioiocii. 119 pp. 

2. Reprinted at Geneva. Excudebat Jacobus Stoer. mdciii. 

8vo. 179 pp. 



xin. 



Analysis Logica in Epistolam ad Hebraeos, Authore D. Roberto Rol- 
loco, Scoto, Ministro lesu Christi, et Rectore Academiae Edinburgensis. 
Accessit brevis et utilis Tractatus de Justificatione, eodem authore. Edin- 
burgi, excudebat Robertus Charteris, Typographus Regis. An. Dom. 
MDCV. Cum Privilegio Regio. 

8vo, 253 pp. Rollock had gone on to the sixth verse of the eleventh 
chapter, when he requested Charteris to finish the work ; which he did. 
It is edited by Charteris, and dedicated to Scot of Elie. It has prefixed 
two copies of verses ; one by John Ray, see p. Ixxxii. note 2. 



TRACTATVS 

DE VOCATI- 

ONE EFFICACI, QVAE 

inter locos TheologiEe communif- 

fimos recenfetur, deq; locis fpecialiori- 

bus, qui fiib vocatioue com- 

prehendimtur. 

VT DOCTRINADE VOCATIO- 

neilluftriorevaderet, adje6l8e funtqu^- 
ftiones aliquot de modis illis, quihus Deo vi- 
fum eft jam iude a principio, homiui verbum vtriufq; 
foederis fui, revelare. 

Authore Roberto Rolloco Scoto. 



EDINBVRGI 

EXCVDEBAT ROBERTVS 

Walde-graue Typographus Regius, 
Anno 1597. 

Cum privilegio Regio. 



A 
TEEATISE OF 

GODS EFFECTVAL 

CALLING: 

WRITTEN ITUST IN THE LATINE 

tongue, by the reuerend and faithfull feruant of 
Chrift, Maifter Robert Rollock, 

Preacher of Gods Avord in 
Edcnhurgh. 

AND NOW FAITHFVLLY TRANSLATED 

for the benefite of tlie vnlearned,into the Englifh 

tongue, by Henry IIonand,Vrea.cher 

in London. 

2. Pet. 1.10. 

Glue diligent lieede to make your calling and election 
fure. 




AT LONDON 
Imprinted by Felix Kingston 



160 3. 




THE 

AUTHOR'S EPISTLE 

TO 

THE MOST HIGH AND MIGHTY PRINCE, 

JAMES THE SIXTH, 

NOW BY god's free MERCY, KING OP ENGLAND, SCOTLAND, FRANCE, 

AND IRELAND, DEFENDER OF TUE FAITH, &C., 

GRACE AND PEACE BY JESUS CHRIST. 



After some advising with myself, in whose name I should publish 
this little Work, your Majesty, my most dread Sovereign, above 
all others, came first into my mind, for that you may justly chal- 
lenge as your own right the first-fruits of my labours, of what 
kind soever they be. Having then, heretofore, consecrated the 
first-fruits of the first kind of my writings unto your Highness, I 
thought it meet also, that this second kind of Meditations in the 
common-places of divinity should be presented to the same, your 
Majesty. From this purpose although many things feared me, 
among which your Princely Majesty, to speak as the truth is, 
adorned with rare knowledge of divine things, did most occupy my 
mind — your Majesty, I say, the greatness whereof, my own mean- 
ness, and the slenderness of this Work, were not able to endure ; 
yet when I recounted with myself how great yom* courtesy and 



6 THE author's epistle DEDICATOIIY. 

gentleness was always accustomed to be toward all men, but espe- 
cially towards myself, I determined rather to incur some suspicion 
of overmuch boldness, than not to give testimony of my duty, and 
of my most humble devotion towards your Majesty, even by the 
dedication of this small Work of mine, how mean soever it be. 
Eespect, therefore, most noble King, not so much this small 
Work, as the testimony of a mind most dutifully affected towards 
your Majesty in the Lord, and as my duty requireth, most ready, 
according to my small abihty, with all lowliness, to do your Majesty 
most humble service in any thing that I can during life. But 
what is there wherein I can do your Majesty better service than in 
striving with my God, with continual and earnest prayers, that 
through his grace and singular goodness, you may for ever main- 
tain, continue, and make good that excellent opinion which 
you have, not undeservedly, already gotten in foreign nations 
amongst such men as are most eminent in this our age, both for 
learning and godliness ? That so you may have a happy reign in 
this present life, and in that other life may be a fellow-heir of that 
heavenly kingdom, — in comparison of the glory of which kingdom, 
— that I may speak this by the way — I myself, a good while since, 
have heard you despise all these earthly kingdoms, at such time as 
amongst other matters, in a certain familiar conference, where there 
were but a few present, you discoursed of many things learnedly, 
— I speak the truth to the glory of God, without any flattery, — and 
o-odlily, and delightfully, concerning Christ, and of praying to Him 
only, and not to Angels, or Saints departed out of this life; — ^you 
may, I say, be a fellow-heir together with your Head, even that 
Most High King, Lord and Heir of all things, Jesus Christ, whose 
grace, mercy, and power defend and protect you, both in body and 
soul, from all your enemies, bodily and ghostly, for evermore. 

Your Majesty's most dutiful Servant, 

ROBERT ROLLOCK. 

[Dated ill the original Latin : Edinbnrgi: [>. Id. -lauy. 15'J7.] 



THE PRINTER TO TUE READER.' 



While engaged in printing this Treatise of IMr Robert Rollock 
on "Effectual Calling," I chanced to fall in Avith a letter from 
Mr Theodore Beza, sent to Scotland to Mr John Johnston,^ con- 
taining a recommendation of certain works published by the same 
author, and printed by me — I mean his "Commentaries on the 
Epistle to the Ephesians," and his " Analysis of the Epistle to the 
Romans." Accordingly, I have deemed it right to prefix the letter 
of Beza to this work, in order that, kind reader, you might learn 
what opinion is entertained of this author's writings, by a man 
most versant in the whole science of Theology, and who has deserved 
so well of the Church : and in order that from this opinion you 
might form an estimate of his other labours, either already finished 
or hereafter to be finished, for the Chm'ch's good. I join with 
Beza in praying God to preserve happily this man, and to adorn 
him with a succession of new gifts, and in His own good time to 
send other workmen like him into His vineyard. Farewell. 



^ After the Epistle Dedicatory, there follows, iu the Latin Treatise of Rollock, 
a notice from the Printer, a translation of which is here inserted. Holland 
omits it. 

2 INIr John Johnston is mentioned in Goulart's letter to Rollock, which will 
be found inserted in the Preface to the Second Volume of this work. He was 
a native of Aberdeenshire, had studied for eight years in the Universities of 
Helmstiidt, Rostock, and Geneva, (in which last place he had become acquainted 
with Beza,) and in 1593, was appointed one of the Professors of the New 
College, St Andrews. He was a divine of much learning, and he attained con- 
siderable eminence as a writer of Latin Poetry. He was an intimate friend of 
the Melvilles. He died in 1616, deeply regTctted by both. (M'Crie's Life of 
Melville, vol. i. p. 331 ; vol. ii. pp. 284, 288, 441. James Melvill's Diary, 
p. 314. Irving's Lives of Scotish Writers, vol. ii. p. 40.) 



TO THE RIGHT GODLY, LEARNED, 
AND HIS REV. GOOD FRIEND, 

MAISTER JOHN JOHNSTON. 



I MAY seem slow in answering your letters, good Maister John- 
ston, for that they were long in coming to my hands. I under- 
stood by them, to my great joy, that you are safely arrived in your 
own country, and have found your churches there in a blessed 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 so hap-T^e wessing 
pily, soundly, and excellently founded by those faithful and worthy yg^JJ[anr "^ 
servants of God, those skilful master-builders which begun the 
work ; and they who seconded them brought no stubble or hay, 
but silver, gold, and precious stones to the building. Nay, which 
is more, the Lord himself having so clearly and apparently favoured 
and furthered their holy labours, that whosoever have stumbled at 
this building, have not only missed and failed of their purpose, but 
have been (as it were) by the strong and powerful hand of God, 
scattered and thrown out into utter darkness. To these we may 
add that singular and most precious gift of God, which the same 
good God hath bestowed on you — I mean your worthy King, ^^g*]^!^]^^,^ 
whom he hath likewise miraculously preserved from many andcommenda- 
grcat perils, who hath joined to his singular and admirable care King's Ma- 

n T 1 /-A 1 T • jesty in the 

and watchfulness, in defendincj the Gospel, and prescrvmo- the i^appy s"- 

' o 1. ' 1 O vemment of 

purity and unspotted sincerity of this Church, so great and exact o'^'^scotiM^" 
knowledge of Christian religion from the very grounds and prin- ^"^ '*^'''^'"' 



10 MAISTEE BEZa's EPISTLE, &C. 

King mayinciples tliGrcof, that tliG Lorti, it seems, bath made his Majesty both 

verity be ^ " ' J J 

Tda'l^eTomi'^ princc and preacher to his people : so that your realm of Scotland 
wasboth'^''*'is now become, of all others, most happy, and may justly hope for 
rrcacher. incrcasc of tranquillity and felicity, if only (as we are persuaded 
she will) she can discern and thankfully acknowledge the great 
blessing she enjoy eth, and, as she hath begun, so continue to direct 
them all, to the right scope and end, which is to His glory, who is 
the father and fountain of all goodness. 

And I assure you, I rejoice from my heart, that occasion was 
given me to congratulate, by these my letters, your happy condi- 
tion with the rest of ray reverend brethren, both by your country- 
man, Maister David Droman, a man both godly and well learned, 
whose presence, though but for a few days, was most acceptable to 
us here, who is now upon his return to you with these letters ; as, 
likewise, in that I chanced of late to meet with a great treasure, 
which I know not by what mishap, being frequent in other men's 
hands, hath hitherto missed my fingers. For why should not I 
esteem as a treasure, and that most precious, the Commentaries of 
Maister Beza my houourable brother, Maister Rollocke, upon the Epistle to the 

commendelli , ... 

Maister Romans and Ephesians, both of them bemg of special note among 

RoUocke's ^ o j o 

works. the writings apostolical? for so I judge of them. And, I pray you, 
take it to be spoken without all flattery or partiality, that I never 
read or met Avith any thing in this kind of interpretation more 
pithily, elegantly, and judiciously written : so as I could not con- 
tain myself, but must needs give thanks, as I ought, unto God, for 
this so necessary and so profitable a work, and rejoice that both 
you and the whole Church enjoy so great a benefit ; desiring the 
Lord to increase witli new gifts, and preserve in safety, this excel- 
lent instrument, especially in these times, wherein, through the 
scarcity of skilful workmen, which labour in the Lord's vineyard, 
and by the decease of those well exercised and experienced soldiers 
and worthy Christians, Sathan and his companions begin again to 
triumph over the truth. 

Concerning the estate of our Church and school, we yet con- 
tinue and proceed in our course, by the mighty hand of our CJod 



M^ISTER BEZA'S EPISTLE, &C. 11 



and Saviour protecting us, which is admirable to our very enemies, 

being delivered from the jaw of death. But in truth, for ought we 

see, it is like to last but one year, our estate depending on those 

acts which shall be concluded in the * diet of Eoan, between the* or meeting 

± rench Ivmg and our neighbour Duke, either concernms; peace or or the 

^ ° ° ' » -t^ Prince our 

war, wherein we hope to be comprehended upon equal condition, neighbour. 
In this frail and uncertain estate, that is our principal consolation, 
that we are sure this slender and twined thread, whereupon we 
rest, is sustained by the hand of our good God, who will not suffier 
that to be falsified which we have learned of the Apostle, that all Rom. viii. 
things work together for the good of those that love him. In the 
meauAvhile, I beseech you, brethren, continue your remembrance of 
us in your daily prayers. I, for my part, for some months, though 
I be not much pained with any fever, gout, stone, or any of those 
sharp diseases which be the usual companions of old age, yet I feel 
myself so enfeebled and weakened, that I am constrained, in a 
manner, to give over both my public duties, to keej) house and 
home, looking every day for that joyful and happy dissolution 
whereunto age itself calleth me, being now seventy-eight years old. 
And herein I desire your prayer, with the rest of my brethren ; by 
name, of my reverend brother, Maister Melvin,^ and Maister Peter 
Junius,^ whom (unless memory fail me) Maister Scringer,^ of blessed 

1 Andrew Melville, who reached Geneva in 1569, and for five years filled the 
chair of humanity in the University of that place. " Melville, who had only 
attained the age of twenty-five, and who was not less eager to learn than will- 
ing to teach, became a student under this able and venerable Professor, [Beza.] 
Notwithstanding the disparity of their years, they formed a cordial friendship 
for each other."' (Iiwing's Lives of Scotish Writers, vol. i. p. 175.) 

2 The Latinized name of Young. Peter (aftenvards Sir Peter) Young was 
conjoined with George Buchanan in conducting the education of James VL 
He was for some time on the Continent, with his imcle, Henry Scrimger, and 
attended the University of Lausanne. (M'Crie's Life of Melville, vol. i. 
p 255.) He was of respectable attainments, but paid too much deference to 
the wishes of the young Monarch — by which, however, he acquired honours 
and gifts for himself and his family. 

^ In the original Latin Scrimgerus. Henry Scrimger, (written by James 
Melville, Sot/mr/our, oftener Scrymgcoiir^') was uncle to Peter Young, and also 
to James Melville — his sister Margaret being the mother of the former, and his 



12 MAISTER BEZa'S EPISTLE, &C. 

memory, was wont to call his cousin. Unto whom, remembering 
withal my hearty commendations, I desire you to communicate 
this my letter, desiring the Lord, my dear and loving brother, to 
preserve your whole Church there with his mighty and blessed 
hand, against all, both foreign and domestical dangers. Fare ye 
well. From Geneva, the Calends of Novemb., after our old com- 
putation, CIO.IO.XCVI. 

Yours wholly, 

THEODOKE BEZA. 



sister Isobcl of the latter. He was a distinguished gi'aduate of St Andi-ews iii 
1534. After studying and holding several distingnished appointments abroad, 
he attended in Geneva, where he was elected professor, first of Philosophy, then 
of Civil Law. He was a man of great learning and consideration. He had 
laboured in the collection of ancient mannscripts, and assisted Henry Stephens 
in his valuable editions of the classics. From his notes Casaubon is said to have 
derived valuable assistance in his Editions of Strabo and Polybius. His prin- 
cipal work is an edition of the NoveUcB Constitutioncs of Justinian in Greek, 
published by H. Stephens, in 1558. (M'Crie's Life of Melville, vol. i. pp. 38, 
425. James Melvill's Diary, p. 30.) 



HOLLAND'S EPISTLE DEDICATORY. 



TO THE RIGHT WORSHIPFUL 
AND HIS VERY CHRISTIAN LOVING ERIEND, 

MAISTER WILLIAM SCOT OF ELY, 

GRACE AND PEACE BY JESUS CHRIST. 



When I had finished my last siiramer's work of revising and cor- 
recting Master RoUocke's "Readings on the Colossians," I was 
inwardly much affected with the holy spirit of the man, which I 
found as in that, so in the rest of his works. Then my heart 
desired that as foreign Churches greatly rejoice in him, and bless 
God for him, so the Churches of England and Scotland might, to 
their great joy, hear him speak yet more unto them in their own 
native language. 

This is the cause. Right Worshipful, that moved me the winter 
past to gain some hours from mine ordinary labours, to give this 
little book a new coat, that it might be known also in all this island 
where it was first conceived and bom. 

It hath the protection of our most mighty King, for safety and 
free passage into other parts of the world, where it hath been 
entertained with kind acceptation : and so now, no doubt, it shall 
be no less in both these kingdoms, when as all true-hearted sub- 
jects shall see with what Christian affection our most noble King 
affected this faithful servant of Jesus Christ, and his holy works. 
Now, blessed be God, for being thus mindful of us ; and for anoint- 
ing his sacred breast with such a measure of the spirit of judgment, 



14 Holland's epistle dedicatory. 

i>hn"i"9'\o'' ''''^ ^" angel of God, to discern the things that differ, and so respect 

isai. xi. 3, 4. the ineek ones of the earth, to the unspeakable joy of the good, 
and terror of the wicked. 

Behold, now praise the Lord with us, and let us magnify his 
name together, for the Lord hath done great things for us : the 
Lord hath so set the wheels of his admirable providence, and so 
carried his blessed hand this year past in all his proceedings round 

isam. X. 2c. about US, and so touched the hearts of all this kingdom, as having 
a purpose to accomplish a great work in the building of his Church, 
and in his good time to lift up such strokes as shall destroy, for 

Psai. ixxiv. 3. ever, every enemy that doth evil to the sanctuary. 

Psai. ixxxv. The Lord's compassions fail not : O Lord, wlthdraic thine anger, 

Lam. V. 21. and turn hack the fierceness of thy wrath : Turn us, O God of our 
salvation, turn thou us unto thee, that ice may be turned, and cause thy 
face to shine upon us, that we may he saved. Cease not to pray for 
us, that we may not return to our old security and unthankfulness 
any more, but that we may attend what the Lord saith, for now 
he begins to speak peace unto his people, and unto his saints, cry- 

Prov. i. ing in their doors, even as it were in the open streets, that then 

Psal.lxxxv. 8. '^ r 7 ./ 

return not again to folly. 

Now we see that the counsel of the Lord shall stand for ever, 
and that the thoughts of his heart shall continue throughout all 
ages : for he hath broken the counsels of the wicked, who have 
ever sought to be possessed of God's habitations : but the Lord 
shall make them as stubble before the wind, the Lord Avill persecute 
them with his tempest, and make them afraid with liis storm. O 

Tsai. ixxxiii. Lord, fill their faces ivith shame, that they may seek thy name. 

Psai.cxiiv.i3. Finally, the Lord hath made our corners full, and abounding with 
divers sorts of blessings : he hath made the bars of our gates strong, 
and hath settled peace in our borders : he hath stablished his Gospel 
and Holy Covenant with us : he hath taught us to observe his 
judgments, and his wonderful administrations both of his justice 

Psai oxivii. and mercy : he hath not dealt so with any nation round about us. 
Wherefore, O praise the Lord with us : let England and Scotland 
now, with one heart, as with one mouth, praise God in nil the 



Holland's epistle dedicatory. 15 

assemblies : O praise the Lord^ ye that are of the fountain of Israel,Viox.\^\\\\.-i6. 
praise ye the Lord. 

To return to our purpose. As touching this sweet treatise in hand, 
I say no more but this, (I trust the reader shall find my words 
true,) that so many common-places of divinity as be here briefly 
couched, as branches appertaining to this one head, the religious 
and wise, I hope, shall find them as judicially, comfortably, and 
compendiously set down and knit together as any one thing of this 
kind as yet extant in the English tongue. 

Next, as for the argument of this book, our effectual calling is 
one principal link of the golden chain of the causes of our salva- 
tion. And it is the very first in the execution of God's eternal 
decree of our election which manifesteth the everlasting love of 
God in Jesus Christ unto the heart of every believer — that Almighty 
God should love him, being his enemy, seek him, and find him, 
when he wandered in the maze and vanity of his own mind, quicken 
him when he lay dead in sin, loose him when he lay fast bound in 
the bonds of death, enlighten him when he sat in extreme dark- 
ness, giving him the spirit of grace, and of faith by the Gospel, to 
attend his holy calling, and in time to rejoice with an exceeding Rom. v. 2,3. 
joy therein. 

Lastly, for the translation, albeit I have not followed the author's 
Avords, yet have I endeavoured faithfully to deliver his meaning norat. art. 

,.p ^.^ . , Non verbum 

in the plamest lorm, and in words most m use among; the people, verboeuraws 

, . . . o 1 i. reddere fidus 

The Lord give it a blessing, wheresoever it shall rest, among God's interpres. 
elect of both these kingdoms. 

Now, right worshipful Maister Scot, I come unto yourself. Your 
most Christian and holy love in these cold and evil times, as unto 
all the saints, so specially to this good servant of Christ, like as it 
comforted him greatly in his latter days, so assuredly it shall much 
refresh your own heart, not only all your life, but also much more, 
I doubt not, in the very hour of death. 

There be three infallible notes knit together in one Scripture to 
justify our precious faith unto our own hearts, that we may be truly 
persuaded we are possessed of that faith which shall justify us before 



1 G nOLLAND'S EPISTLE DEDICATORY. 

' '^ God: — Love to the brethren, hospitality of love, and Christian 

^" sympathy to the saints in their afflictions. Love to the holy mem- 

bers of Christ is often commanded and commended in Joseph, in 
Moses, in Nehemias, in Daniel, in David, who, being advanced to 
great dignities, yet esteemed they nothing more than the good of 
the Church, and to become serviceable, as it were, by all means to 

liom. XV. :!i.thc saints. To love the servants of Christ, and to be beloved of them, 
riiiii)). i. !t. .... 

it is, as Saint John saith, an infallible argument that God hath taken 

1 Johniiis. us by the hand, loosened our bands, and translated us from death 

1 ret. ii. y. tQ life^ and from darkness into the glorious light of God. All that 

talk of charity do not love the saints, that is, the living members 

of Christ on earth. We may discern our love to be sound by these 

notes. First, it is a flame which comes down from God into our 

Rom. V. r,. hearts, kindlino-, as it were, within us, and giving us no rest, till 

we perform duties to the saints. And this is that which the 

iicb. X. 24. Apostle mcaneth, when he wllleth us to stir up one another unto 

a paroxysm of love. Secondly, hence it comes to pass, that love to 

the saints being never cold, is never idle in well-doing, and there- 

ikb. vi. 10. fore proceeds the second note which the same Apostle calls labour 

ra KOTTov ^ J ^ ^^^^ ^l^jg 1^^^ travails by all means possible to do good 

■j^M- to the members of Christ. Thirdly, next this, love is sincere, 

4, "si ■ void of all dissimulation. Fourthly, and lastly, it is constant, 

iici). xiii. 1. consuming, as a fire, all offences, and cannot be quenched. 

iiiii. i. 9, 10. The second mark, in the same Scripture, of our most holy faith, 

Hell. xiii. a. is hospitality of love, (as the Syriac translation hath it,) not of 

Rom. xii. lucre. The Lord gave often charge by his Apostles concerning 

iPetiv. 9. this, foreseeing the necessity and afflictions of the saints in the 

15. -io- ' ten bloody persecutions which even then began and were to follow. 

iiiiaritcr rx- The practice of this we see commended in all ages — in Abraham 

biiiter trac- and Lot receiving angels ; they receive them cheerfully, they en- 
tare, amiiO , , ,. . , 1 • 1 c\ 

uimitteie. tcrtain and use them courteously, they dismiss them lovingly. So 
did Bethuel Eleazar, so did Jethro Moses, so did Manoah the angel 
of God, so did the good old man of Gibeah the Lcvite and his 
wife, so did Obadiah the prophets, so did the widow of Zarophath 
Elias, so did the Sunamite Elisha, so did ^lary often receive 



HOLLAND'S EPISTLE DEDICATORY. 17 

Christ, so did the tanner and Cornelius Peter, Lydia and the jailor 
the Apostles, Aquila and Priscilla Paul ; Phebe and Stephanus 
many, and Gains the whole church at Corinth. All these are 
chronicled in the Book of God as most memorable precedents for 
all ages. 

The third note of the precious faith of God's elect, in the same 
place annexed, is Christian sympathy to the servants of Christ in 
all their afflictions. This grace is found, when love hath set on 
fire our very bowels, as the Holy Ghost speakcth, that in all Mattii. ix. 
their passions, it fills us with a feelinG: and a tender compassion. ™''''-'-,^- 
This stirs up men to visit the members of Christ in all their uoig. 

. ■, • ^ n ^ • in- • i Matth. xxr. 

miseries, to consider wisely or their amictions, to mourn when 36. 

1 T -1 1 • -. -1 Psal.xli.l. 

tliey mourn, to distribute to their wants, and so to proceed on Rom. xu. is. 

... . ,.. ... , Kora. xii. 13. 

to the duties or instruction, admonition, consolation, instant and 
fervent in prayer, and to add confession of sins with fasting, ifJ^m.v. n, 
the state and heaviness of the affliction so require. 

These things I write unto you, Right \Yorshipful, first, not so 
much for your instruction, as for the edification and confirmation 
of others in this frozen age, wherein carnal and self-love and all 
iniquity increaseth, and love to the saints decreaseth and waxeth 
cold, as Christ hath forewarned us: a manifest sign that saving J'^*'*''' ^^^*'' 
faith faileth, in most places, even where it is professed most. 
Secondly, I write this unto you, for that you have been taught of 
God, as I hear, to practise these things, and to observe the canons 
of Christ in his Gospel concerning love to the saints. This holy 
servant of Christ, Maister Rollocke, if he were living, could and 
would testify of your sincere love, when you entertained him into 
your own family, respecting his wants with all compassion and ten- 
derness of heart. 

The most provident Ruler of heaven and earth, which hath shed, 
by the working of his Holy Spirit, this precious love into your 
heart, will fully repay and recompense this your love with mani- 
fold comforts of his Spirit, even then specially, when the comforts 
and props of this present life shall most be wanting. Now the God 
of hope fill you with all joy and peace in believing, that ye may 
VOL. r. B 



18 Holland's epistle dedicatory. 

abound in hope, through the power of the Holy Ghost, that so 
ye may persevere in this your holy faith in Christ, and love to 
the saints, unto the end. Amen. 

Yours to use in the Lord Christ Jesus, 

HENRIE HOLLAND. 



]\IARBURY TO THE READER. 



Although the greater part both of authors and translators of 
books may be taxed of officiousness, and not a few of ungodliness, 
yet are there some whose merits in this kind do outweigh the 
demerits of the other. These are either those worthy lights them- 
selves, or else those second candlesticks to translate the light into, 
which God, specially in these latter years, hath bestowed as gifts 
(to use St Paul's word) upon his Church, to the edification of it. 
It is true, indeed, in one sense, that both the one and the other 
are but candlesticks, for the light is God's : but otherwise, com- 
paratively, the author is the light, and the translator is, as it were, 
another candlestick to translate the light into, and that for those 
which, through ignorance of the tongue, could not attain to the 
light when it shone out of the author's own lamp. Now, although 
there seem no great gifts to be required in a translator, yet the truth 
is, that if he be not of good discretion, to choose the fittest Avorks, of 
good speech to express the author's sentence with fittest words, 
and of so great apprehension and former store, that by that which 
he seeth in the author, he hath attained to more than peradventure 
the author himself saw or minded, his defections will bring him 
in danger of showing what gifts are required in a translator : for 
a good translator is neither a paraphrast nor a periphrast, which 
is committed by needless changing or adding words. He so 
behaveth himself, that the comparing of the original will commend 
his fidelity, and that they, wdiich know of no original, would take the 
translator for the author himself. He must naturalize his transla- 



20 MAKBURY TO THE READER. 

tion for the reader, without injuring the gift of the author in the 
native work. But these seem critic rules to the irregular, which 
offend against their authors, to please themselves ; for as there are 
many translations of unworthy works, so are there many transpor- 
tations of worthy works, which, like plants ill taken up, rejoice not 
to grow in the soil into which they are translated. And yet, never- 
theless, it cannot without injury be denied, that this age hath 
afforded many excellent translations of excellent and learned 
authors to the benefit of our people : amongst whom Maister Rol- 
locke, the reverend author of this work, deserveth an eminent place ; 
as also this work itself is very acceptable, together with the trans- 
lator's godly labour in this and other things commodious to the 
Church of Christ. This incHned me the rather to commend it to 
thee in these few lines, not as taking upon me anything, but as 
a poor man, where he is better known, is sometimes engaged for a 
rich. This labour is become ours, not only because it is thus well 
Englished, but also because the author is a Scottishman, which is 
now to the wise-hearted a synonymy of an Englishman. And it 
shall be to the praise of both the nations to receive both mutual 
and common benefits, without that emulation which was betwixt 
Israel and Judah. It is a comely thing (to speak in the words of 
that king that was so miraculously restored) to declare the signs 
and wonders of the high God, which we see this day, even this 
unanimity in receiving the king, wrought (no doubt) by divine 
instinct, rather than grace in some, Avhich otherwise, mendaciter 
dedunt se, as David saith. Let us, on the other side, go out in our 
sincerity and meet the King of kings with Hosanna. And I 
beseech you by the w^onder of our neighbours, Avliich is our inno- 
cent aggregation to this sceptre, let the solution of an objection 
by King Henry the Seventh, of noble memory, and of so renowned 
wisdom, be our satisfaction, that the sovereignty is devolved where 
it is, not only by the providence, but also by the ordinance of 
God, to the comfortable uniting of that nation, rather than nations, 
which at the first upon the matter was indeed but one, though for 
some years past it were divided by conceit. Let us take up the 



MARBUEY TO THE READEK. 21 

argument of Abraham : We are brethren, &c. And as this is a 
work of vocation, so let us hold the coming of our King to be the 
work of revocation, to call us back to unity. And so, gentle 
reader, I commit thee to the God of peace and unity. 

Thine in Christ, 

FEANCIS MARBUEY. 



TO THE READER. 

Christian reader, I pray thee pardon all faults in this first impres- 
sion : I could not well be present with the workmen for their 
direction. Some school points and phrases of schoolmen do not 
so well relish in the English tongue, nor could be rendered to my 
content. Whatsoever is wanting, in word or matter, in this edition, 
I will amend in the next, if the Lord permit. Farewell. 

Thine in Christ Jesus, 

HENRY HOLLAND. 



BOLLOCK'S SUMMARY OF THEOLOGY.' 



That the reader may understand the place In the science of 
Theology, belonging to the following Treatise on Effectual Calling, 
it has been deemed right to delineate the following rude and ele- 
mentary outlines of a Theological system. 

L Of Theological science the two capital and most general 
heads are — 

1. Of God. 

2. Of the works of God. 

11. To the first most general head regarding God, there belong 
subdivisions, 

1. Of the nature of God, and his essential attributes, as 
they are called ; such as his Mercy, Justice, Power, Wisdom, 
&c. 

2. Of the Trinity, or three persons in one divine essence. 

m. The second most general head, of the works of God, has, 
as more special subjects, 

1. Of that work of God which is from eternity — as his 
general Providence, and his general Decree regarding all 
creatures, originating in eternity. 



1 Holland gives, in this place, a Table of Contents drawn from EoUock's head- 
ings of the chapters. But he omits the summary of Theology given iu the 
original work, which is now presented, both translated and in the original Latin. 
It appears to be of importance that the reader should be put in possession of 
what was, doubtless, the system of Theology taught by oiu- Author. 



24 KOLLOOK-'S SUMMARY. 

2. Of the work of God which is in time, and which is per- 
ceived in the execution of the aforesaid eternal decree and 
divine Providence. 

IV. Under the subject of the execution of the decree, there are 
contained other special subjects, 

1. On the creation of all thing-s. 

2. On the government of all things when created. 

Y. Under the general subject of the creation are contained some 
special points concerning the particular kinds of creatures, but par- 
ticularly the subject of the rational creatures, 

1. Of the angels. 

2. Of man. 

VI. To the division on man belong other subdivisions, 

1. Of his state of innocence. 

2. Of his fall and first sin. 

3. Of his restoration. 

VII. To the subject of the restoration belongs this subject, 

Of Christ the Mediator, in whom the restoration has been 
accomplished. 

VIII. To the subject of Christ the Mediator belong other sub- 
divisions, 

1. Of his nature. 

2. Of the personal union of his two natures. 

3. Of his threefold office. 

4. Of the benefits conferred by him, or the spiritual bless- 
ings wherewith God the Father blesses us in his Son Jesus 
Christ. 

IX. To the subject of his benefits, or the blessings of God in 
Christ Jesus, belong subdivisions regarding particular benefits. 



bollock's summary. 25 

1. Of the predestination of man to life, or his election in 
Christ, which was before the world began. 

2. Of God's calling man in Christ, which is in time. 

3. Of the justification of man by God in Christ. 

4. Of God's glorifying man in Christ. 

X. To the subject of predestination of man to life belongs the 
subject, 

Of the predestination of man to death, or of reprobation. 

XI. To the subject of the Calling of man belong several sub- 
divisions,^ 

1. Of the Word of God, or of God's two Covenants, both 
that of works and that of grace. 

2. Of the Sacred Scripture. 

3. Of Sin. 

4. Of Faith. 

5. Of Hope. 

6. Of Love. 

7. Of Repentance. 

8. Of Free WiU, or of the Nature of Man. 

9. Of the Grace of God. 

Xn. To the subject of glorification belong the subjects, 

1. Of Regeneration. 

2. Of Good Works. 

3. Of the Merit of AVorks. 

XIII. To all these subjects of the blessings of God In Christ 
the following subjects are supplementary, 

1. Of the Sacraments, as the seals of all the blessings now 
mentioned. 

^ This eleventh division comprises the subject of the ensuing Ti*eatise, and 
it will be found that our Author follows this arrangement, which he, probably, 
obsei*ved in his academical instructions. 



26 rollock's summary. 

2. Of the Churcli of God, Avhich arises out of the blessings 
before specified along with their peculiar Sacraments, and to 
■which all these blessings belong. 

XIV. To the subject of the Church belongs the subject, 
Of the Discipline of the Church. 



UT INTELLIGAT LECTOR QUEM LOCUM HABEAT SEQUENS TRAC- 
TATUS "DE VOCATIONE EFFICACi" IN DOCTRINA THEOLOGICA, 
PLACUIT METHODI LOCORUM THEOLOGI^ H^C QUASI PRIMA 
ET RUDIA QUiEDAM LINEA3IENTA DUCERE. 

I. Doctrine Theologicae summa et generalissima capita duo sunt, 

1. De Deo. 

2. De operibus Dei. 

II. Capiti primo generalissimo de Deo subaltemi sunt loci, 

1. De natura Dei et ejus attributis, qufe vocantur, essen- 
tialibus, ut Misericordia, Justitia, Potentia, Sapientia, &c. 

2. De Trinitate, sive tribus in unica Deitatis essentia per- 
sonis. 

m. Caput secundum generalissimum, quod est de operibus Dei, 
habet sub se locos specialiores, 

1. De opere Dei quod ab setemo est, — cujusmodi est gene- 
ralis providentia et decretum Dei generale de omnibus crea- 
turis, quod inde ab a^terno est. 

2. De opere Dei quod in tempore est, quodque cernitur in 
exequutione jetemi illius Decreti et Providentia3 divina?. 

IV. Sub loco de exequutione decreti continentur speciales alii, 

1. De creatione rerum omnium. 

2. De administratione rerura omnium creatarum. 



rollock's summary. 27 

V. Sub loco general! de creatione continentur speciales alii de 
particularibus creaturarum speciebus, nominatim vero loci de ratio- 
nalibus creaturis. 

1. De angelo. 

2. De homine. 

VI. Ad locum de homine pertinent inferiores alii, 

1. De innocentia. 

2. De lapsu et peccato primo. 

3. De reparatione ipsius. 

VII. Ad locum de reparatione pertinet locus, 

De Christo Mediatore, in quo facta est reparatio. 

Vin. Ad locum de Christo Mediatore pertinent loci subalterni 
alii, 

1. De natura ejus. 

2. De personali unione duarum naturarum. 

3. De officio ipsius triplici. 

4. De beneficiis ipsius, sive benedictionibus spiritualibus, 
quibus nos benedicit Deus Pater in Filio suo Jesu Christo. 

IX. Ad locum de beneficiis sive benedictionibus Dei in Christo 
Jesu pertinent inferiores loci de particularibus beneficiis, 

1. De pr^destinatione hominis ad vitam, sive electione in 
Christo quEe fuit ante tempora secularia. 

2. De electione Dei in Christo, quse est in tempore. 

3. De justificatione Dei in Christo. 

4. De Dei in Christo nostri glorificatione. 



X. Ad locum de Pra3destinatione hominis ad vitam pertinet 
De prasdestinatione hominis ad mortem, sive de reprobatione. 



locus. 



28 rollock's sdmsiary. 

XI. Ad locum de Vocatione pertinent plures subaltern! alii, 

1. De Verbo Dei, sive de foedere Dei utroque, tarn operum 
quam gratite. 

2. De Scriptura Sacra. 

3. De Peccato. 

4. De Fide. 

5. De Spe. 

6. De Caritate. 

7. De ResipisccRtia. 

8. De Libero Arbitrio, sive de natura hominis. 

9. De Gratia Dei. 

XII. Ad locum de glorificatlone pertinent loci, 

1. De Regeneratione. 

2. De Bonis Operibus. 

3. De Merito Operum. 

XIII. His omnibus locis de benedictionibus Dei in Christo Jesu 
subjecti sunt loci, 

1. De Sacramentis, quasi superiorum omnium sigillis. 

2. De Ecclesia Dei, quse ex superioribus benedictionibus una 
cum Sacramentis suis consurgit, et ad quam esc omnes perti- 
nent. 

XIY. Ad locum de Ecclesia spectat locus, 
De Disciplina Ecclesiastica. 



A TREATISE 



EFFECTUAL CALLING, 



CERTAIN COMMON-PLACES OF THEOLOGY CONTAINED UNDER IT. 



CHAPTER I. 

OF OUR EFFECTUAL CALLING. 

God's Effectual CallinG: is that whereby God calleth out ofi- o^dcaiis 

"-' •' by his word 

darkness into his admirable light, from the power of Satan unto p'^®**^'^^'*' 
God, in Christ Jesus, those whom he knew from eternity, and 
predestinated unto life, of his mere favour, by the promulgation 
of the covenant of grace, or preaching of the gospel. 

Such, also, as be called by the same grace of God, answer, and 2. Man an- 

' ' •' " ' ' swers by oe- 

believe in him through Jesus Christ. This answer is of faith, ^®^'"s- 
which is in very truth the condition of the promise which is in the 
covenant of grace. Wherefore our Effectual Calling doth consist 
of the promise of the covenant, (which is under condition of faith,) 
and in faith also, which is nothing else but the fulfilling of the con- 
dition. 

Therefore there be two parts of our Effectual Calling ; the first Two parts of 

our effectual 

is, the outward calling of such as are predestinate unto life, from calling. 
darkness unto light, and that of God's mere grace ; and that, I 
say, by the publication of the covenant of grace, or preaching of 



30 A TREATISE OF 

the gospel. The latter part is their inward faith, wrought in them 
by the same grace and Spirit of God, whereby they are converted 
from Satan unto God ; for I cannot see how this second part of 
our Effectual Calling can differ from faith itself. 

In the first part of our Effectual Calling, first, we are to consider 
the persons, calling and called. The person which calleth us, 
properly to speak, is God himself; for he only promiseth in his 
covenant, calling those things lohich he not as though they xcere. 
(Rom. iv. 17.) The persons called are they whom God knew 
before, and hath predestinated unto life, for whom he hath predesti- 
nated, them he hath called. (Rom. viii. 30.) Secondly, in the first part 
of our Effectual Calling — the cause which moved God hereunto is 
his own special grace ; for the cause of all God's blessings upon us 
is in himself. For as he did predestinate us in himself, according 
to the good pleasure of his own will, (Eph. i. 5,) so hath he called 
and justified us in himself, and shall glorify us in himself, to the 
praise of the glory of his grace ; that all glory may be wholly 
Instrument ascribcd uuto him. Thirdly, Ave be to observe the instrument of 

of our voca- . , . , . 

lion. our vocation, which is the covenant published, or the gospel preached. 

Fourthly, in this former part of our Effectual Calling, we be to con- 
sider the estate from which, and the estate whereunto, we be called. 
The condition from which we be called is darkness, the power of 
Satan, and that miserable plight, which is without Christ in sin and 
death. The state whereunto w^e be called is light, God himself, and 
that blessed condition of man in Christ. Hence it is evident that 
these common-places of divinity, of God's Word, and of Sin, and the 
Misery of Mankind, must be referred to this argument of our 
Effectual Calling, as to a most general head in religion. 

In the second part of our Effectual Calling, these branches must 
be noted. First, that the cause wherefore we answer God's calling, 
or believe in God, is God's own grace, which worketh in us this 
faith by the Holy Ghost, which is given us with his word ; for, like 
as God of his mere grace calleth us outwardly unto himself, so the 
same — his grace and free love in Jesus Christ — kindleth this faith 
in us, whereby we answer his heavenly calling. 



god's effectual calling. 31 

And in this second part of our Calling, (which we say doth con- second part 

. . of our calliug, 

sist in faith,) if we desire yet more deeply to search it, there is afaub. 
double grace or working of God in our hearts. The first is, when 
he enlighteneth us by his Holy Spirit, pouring a new and a heavenly 
light into our mind, before so blind, as that it neither saw, nor could 
see, the things w^hich do belong to the Spirit of God. (1 Cor. ii. 
14.) The natural man perceiveth not the things of the Spii'it of 
God, for they are foolishness unto him, neither can he know them. In 
the will, which is altogether froward and quite fallen from God, he 
worketh an uprightness, and in all the affections a new holiness. 
Hence proceeds the new creature, and tliat new man which is created 
after God in righteousness and true holiness, (Eph. iv. 24.) 

The Papists ^ call this first grace in the faith and work of the 
Holy Ghost, not the creation of any new creature which was not 
before, but the stirring up of some goodness and sanctity, which, 
as they say, w^as left in nature, after the first fall of man, which Free-wm. 
they call also free-will, which, they say, was not quite lost in the 
fall, but lessened and weakened. But this free-will whereof they 
speak is in very truth nothing else but that holiness of nature and 
life of God, and the spiritual light of man in his first creation and 
innocency. But of this more in place convenient. This they say 
then, that after the fall, man retained not only the faculties of his 
soul, but also the holy qualities of those powers, only hurt and 
weakened. And this is that free-will which they say is quickened 
by God's preventing grace, which they define to be an external 
motion, standing as it were without, and beating at the door of the 
heart. 

In this first grace of God, which we call a new creation of divine 
qualities in the soul, man standeth mere passively before God, and 
as the material cause of God's work. For in this first renewing of 
the soul of man, what divine virtues hath man to work with God's 
Spirit, or to help the work of grace ? Yet we say not that man in 
this new birth is no more than a trunk or dead tree : for that there 

^ EoUock here uses the term Papistoe. He generally employs adversarii, 
translated by Holland, " the adversaries," to denote the same thing. 



32 A TREATISE OF 

is itt man (that so I may speak) a passive power to receive that 
divine grace and life of God, as also the use of reason, which dead 
trees have not. The adversaries say, that in quickening of free- 
w^ill, there is a liberty or strength in it to reject or to I'eceive that 
grace Avhich they call preventing grace. Therefore they give a 
fellow-working unto grace, and a fellow-working unto free-will.^ 
The action of The secoud gracc, or the second work of God's Spii'it in the 

faith. 

second part of our Effectual Calling, or in faith, is the very act of 
faith, or an action proceeding from this new creature — the action of 
the mind, enlightened in knowing God in Christ — of the will 
sanctified, in embracing and apprehending God in Christ. And 
here the principal agent is that very Spirit of Christ, who, after the 
first grace and creation, abideth and dwelleth in us, not idle, but 
ever working some good in us and by us. The second agent work- 
ing with God's Holy Spirit is the very soul of man, or rather the 
new man, or the new creature in the soul and all the faculties 
thereof. By this the Holy Ghost, that so I may speak, knoweth 
God; or otherwise to speak the same — to know God, the Holy 
Ghost useth the new creature in man, and by this the Holy Ghost 
doth embrace and apprehend God in Christ. Thus speaks the 
Apostle, Rom. viii. 26. The Holy Ghost, saith he, maketh intercession 
for us with sighs ivhich cannot be expressed. Observe here how he 
ascribeth this action of sending forth sighs unto the Spirit, as to the 
principal agent. 

In this second grace, which is the action or work of faith, we 
stand not as mere passively ; but being moved by the Holy Ghost, 
avi/i^yoi. we work ourselves ; as being stirred up to believe, we believe ; and, 
in a word, we work with God's Spirit working in us. 

The adversaries say, this second grace in faith is an action of 
free-will, when as we by our own free-will dispose and prepare 
ourselves to a justifying grace, in believing, in hoping, in repenting. 
In this action, they say, not the Holy Ghost is the principal agent, 

1 This is not the meaning of our Author, whose words are : " Ergo opera- 
tionem tribuunt gratis, cooperatiouem vero libero arbitrio," p. 5. " Therefore 
they assign the work to grace, but a fellow-working to free-will." 



god's effectual calling. 33 

or any motion, to use their own word, of the Spirit, but free-will 
itself, which, as they say, goes before, when as that motion of God 
working together Avith their free-will must follow after. They 
speak not a word here of God's Spirit, either in the first or second 
grace, who works effectually in both, as is aforesaid : but instead of 
the Holy Ghost, they talk of, I know not what motion standing 
without and knocking at the door. They say this motion stirs up 
free-Avill ; they say it worketh with free-will when it worketh, and 
prepareth us unto the grace of justice or justification. This their 
doctrine is strange ; it savoureth not the holy Scripture of God, 
nor the phrase of Scripture. Thus faf of God's grace in faith, or 
of the second part of our Calling, and of the two special branches 
of it. 

Next, in it we are to consider of the points or conditions before 
noted, which are the very same with those in our Calling afore-going. 
To this second part of our Effectual Calling, refer the Doctrine of 
Faith, which in very truth is the same Avith it. Hope, Love, and 
Repentance, follow Faith ; and Free-Avill is a common-place in 
divinity subaltern, or to be referred unto that of Repentance. 



CHAPTER H. 

OF THE WORD OF GOD, OR OF THE COVENANT IN GENERAL, AND OF 
THE COVENANT OF WORKS IN SPECIAL. 

The common-place in religion which is concernins: God's WordTiiecommon- 

° ° places of re- 

or Covenant, is to be referred unto this of our Effectual Callino-, as!p'"T,''°^ 

' to" they follow 

to a most general head. Next follow these points of Sin, and of^*""^^"' 
the Misery of Mankind : thirdly, that of Faith ; then follow Hope, 
Love, and Repentance. 

Now, therefore, we are to speak of the Word, or of the Covenant 

of God, having first set down this ground, that all the word of 

God appertains to some covenant ; for God speaks nothing to man 

without the covenant. For which cause all the Scripture, both old 

VOL. I. c 



34 



A TREATISE OF 



and new, wherein all God's word Is contained, bears the name of 
God's covenant or testament. 

finld"^°* ^^' "^^^ covenant of God generally is a promise under some one 
certain condition. And it is twofold ; the first is the covenant of 
works ; the second is the covenant of grace. Paul (Gal. iv. 24) 
expressly sets down two covenants, which in the Old Testament 
were shadowed by two women, as by types, to wit, Hagar, the 
handmaid, and Sarah, the free woman ; for, saith be, these be those 
two covenants. Let us then speak something of these two covenants ; 

Covenant of and first of the covenant of works. The covenant of works, Wiiich 

•works; the ' 

offt.^™""'^ may also be called a legal or natural covenant, is founded In nature, 
which by creation was pure and holy, and in the law of God, which 
in the first creation was eno-raven in man's heart. For after that 
God had created man after his own image, pure and holy, and had 
written his law in his mind, he made a covenant with man, wherein 
he promised him eternal life, under the condition of holy and good 
works, which should be answerable to the holiness and goodness of 
their creation, and conformable to his law. And that nature thus 
beautified with holiness and righteousness and the light of God's 
law, is the foundation of the covenant of works, it is very evident ; 
for that it could not well stand with the justice of God to make a 
covenant under condition of good works and perfect obedience 
to his law, except he had first created man pure and holy, and had 
engraven his law in his heart, Avhence those good Avorks might pro- 
ceed. For this cause, when he was to repeat that covenant of 
works to the people of Israel, he first gave the law written in tables 
of stone ; then he made a covenant with his people, saying. Do 

Note. these things, and ye shall live. Therefore the ground of the cove- 

nant of works was not Christ, nor the grace of God in Christ, but 
the nature of man in the first creation holy and perfect, endued 
also with the knowledge of the law. For, as touching the covenant 
of works, there was no mediator in the beginning betAveen God and 
man, that God should in him, as in and by a mediator, make his 
covenant with man. And the cause that there was no need of a 
mediator Avas this, that albeit there Avere tAvo parties entering Into 
a covenant, yet there was no such breach or variance betwixt them 



god's effectual calling. 35 

that tliey had need of any mediator to make reconciliation between 
them ; for, as for the covenant of works, God made this covenant xote. 
with man, as one friend doth Avith another. For in the creation we 
were God's friends, and not his enemies. Thus far of the ground 
of the covenant of works. 

The thing promised in the covenant of works is life eternal first, 
not righteousness : for that man, in his creation, was even then just 
and perfect, by that original justice, as they call it ; — unless you will 
say that the righteousness of works was promised in that covenant, 
for which righteousness' sake, after that man had Avrought it, God 
would pronounce and declare him to be just. For we are to under- 
stand, that in this covenant there is a double righteousness ; the 
first is that original justice which is nothing else but the integrity 
of nature in that first state of man. This justice, out of all doubt, 
is not promised in the covenant of works, for it is the ground of it. 
The second justice is that which was to follow the good works of 
nature in that integrity, and might be called the justice of works ; 
for after that man had lived godly and justly, according to God's 
law in that integrity, then he might be said to be just again, and to 
be declared of God to be just by his good works well pleasing unto 
God, and so eternal life might be said to be given unto him, as 
justified by his works. For Paul to the Romans teacheth, that 
there may be some imputation of righteousness by good works, if 
so be that works be perfectly good. Hence come these manner of 
speeches, Abraham loas not justified by his works : by rcorks no Jiesh Rom. iv. 2. 
shall be justified. Thus far of the promise of the covenant of works, 
or of the things promised in the covenant of works. 

Now to come unto the condition. The condition of the covenant The conai- 
of works is the condition of good works ; of sjood works, I sav, co^enaiu of 
not which proceed from Christ, or from his grace, but from nature 
only in the integrity thereof, and being informed with the know- 
ledge of the law, and perfectly good, as it was in the first creation, 
proceeding, I say, from that ground of the covenant of works. 
Therefore works mere naturally good only are required as the con- 
dition of the covenant of works. So, then, by this condition, do 
you exclude hence faith in Christ ? I do so. And do ye except 



36 A TREATISE OF 

here from the condition of the covenant of works, all the works of 
grace and regeneration ? I do except these also. But the covenant 
of works is often propounded in the gospel to such as be in grace 
and in Christ Jesus. For how often is the reward of eternal life 
promised to such as do well ? Wherefore it may seem that the 
works of regeneration appertain also to the covenant of works, for 
that such works be required of them which be under grace. I 
answer, the antecedent is false ; for if at any time we hear or read 
in the gospel of grace, that good works be required of them which 
Note. liQ in Christ and justified by him, to that end that they may obtain 
eternal life, we may not think that God speaks unto them after the 
form of the covenant of works ; for, in the gospel, good works are 
required of them which be in Christ, not such as proceed from their 
own nature, or such as they can yield of their own strength, but 
only such as proceed from the grace of regeneration. For we never 
find in the New Testament, that they which are in Christ be com- 
manded to do the works aforesaid of the covenant of works, Avhich be 
naturally good ; or that the covenant of works is set before them, 
that by it, and the works thereof acted by the strength of nature, 
• they may receive eternal life. For thou shalt never find it said to 
them which are in Christ, Do this of your oivn strength, that so ye may 
live, which is the very sum of the covenant of works. 

As for that place (Matth. xix. 17) where Christ said to a certain 
young man, which called upon him, saying. Master, what good shall 
I do that I may have eternal life ? — the Lord answered, and said, 
Jf thou tcilt enter iiito life, keep the commandments ; I grant that here 
he understandeth the covenant of works, and that the Lord pro- 
poundeth to the young man the form of the covenant of works. 
But observe that the Lord so answereth to one that sought his life 
and salvation by the law, and which did before cleave unto the 
covenant of works, and trusted to works as meritorious. For so 
the covenant of works, and the rule of the law of works, must be 
set before every one which is without Christ, seeking righteousness 
by the law, and the Avorks of the law, to this end, if it may be, that 
by the sense of sin, and the feeling of his own misery, he may be 
prepared to embrace the covenant of grace in Christ. For to 



god's effectual calling. 37 

return unto his words, that young man said to the Lord, What good 
shall I do ? Therefore he sought salvation by works, and not by 
faith in Christ. So then the Lord answered fitly to his question, 
Do this, and thou shalt Uoe : which manner of speaking is never 
wonted to be propounded in the gospel to them which have once 
embraced and professed Christ. For those good works of nature 
be never required of them, according to the form of the covenant 
of works, neither be the promises made unto them under condition 
of any such works. 

I confess good works be required of them which be in Christ, and 
justified by him ; but all such works belong to grace and regenera- 
tion ; — to grace, I say, only ; — and they be not the works of free-will 
nor of nature. Know this then, that to such as be in Christ, the 
covenant of works to them is abolished, and of none effect so far 
forth as by it justification and salvation is obtained. I grant the 
law abideth which is the rule of those works, which properlv and How far the 

•' L L J law IS abol- 

specially did first appertain to the covenant of works ; but now it"'^'^'^- 
hath another special use ; for it serveth for our direction in the 
works of grace and sanctification. So then the law hath ceased, 
as it was the rule of the works of nature required in the covenant 
of works ; but it is still in use to them which are in Christ, as it is 
the rule of the works of grace. For the same justice of God is 
unchangeable, and the law of God is the very image of divine 
justice; wherefore the law of God must abide for ever, albeit it 
have not ever the same use, nor be not always the rule of the same 
works. But of this we shall speak more at large hereafter. It is 
a question here, whether, in the first creation, good Avorks in the 
covenant of works were required of man, as meritorious for the 
promised life ? I answer, not so. But they were due in the crea- 
tion, as pledges of thankfulness in man to his Creator, for that excel- 
lent work of his creation, and to glorify God his Creator. But it may 
be objected, that Paul to the Romans, disputing against the works 
of nature, (for in that epistle he [is] disputing principally against 
this kind of works,) he reasoneth against them as seeming meritorious, 
and not as duties and testimonies of man's thankfulness unto God, 



38 A TREATISE OF 

■wherefore it may seem they were commanded unto man in his 
creation as meritorious. I answer ; true it is, Paul disputes there 
of them as of merits, not for that this was his judgment of them, 
but because the Jews had that conceit of them, which were so far 
blinded, that they thought the good works of nature were not only 
good and just, but also might merit justification and life. But of 
this blindness of the Jews we shall speak more at large hereafter. 
Thus far of the condition of the covenant of works, and^ of this kind 
of covenant accordingly, and as we purposed in this present treatise. 



CHAPTER III. 

OF THE COVENANT OF GEACE. 

1st ffronnd j^ ^[^q f^.gg Covenant of Grace, or of the gospel, the first ground 

ot the cove- ' o i -" o 

nant of grace, jg ^^j. ;\/[e(]iator Jcsus Christ, crucified also, and dead ; or, which 
is the same in effect, the blood of the Mediator, the virtue whereof 
is twofold. The first serves to satisfy the justice and wrath of God 
for our sins, for the breach of that covenant of works. The second 
is, to purchase and merit a new grace and mercy of God for us. 
And this grace or mercy of God, obtained by the blood of the 

2(1 ground. Mediator, is the second ground of the Covenant of Grace, whereby 
we stand reconciled unto God, and in grace with him. Wherefore 
the first immediate ground of the Covenant of Grace is God's free 
favour or mercy, (whereby man's misery is presupposed,) and not 
nature, or any good thing in it, for that all our natural good- 
ness, after the breach of that covenant of works, is quite vanished ; 
that is to say, nature, as touching holiness, justice, and wisdom, is 
utterly lost. For we are not to approve their judgment which 
say, that the freedom of will, that is, the goodness and holiness of 
nature, is much worn and weakened, as they speak, in this corrupt 
nature. 

1 Rather, " And this is all we liave to say of the covenant of works, as far as 
it accords with our purpose in this treatise." 



god's effectual calling. 39 

And thus far of the ground of the Covenant of Grace. Upon this 
ground, I say, first of the blood of Christ, next of God's free mercy 
in Christ, the covenant of grace (usually so called) is founded. 

The first and principal grace promised in this covenant is 
righteousness ; which must necessarily here have the first place, for 
after the breach of the covenant of works, that one first original 
justice, as they call it, was quite lost, and injustice did succeed 
into the place thereof. And this justice, which is here promised in 
the Covenant of Grace, is no inherent righteousness, as that original 
justice was, but is the righteousness of our Mediator Jesus Christ, 
which is ours by faith, and by the imputation of God. For Avhich 
cause the Apostle calls it the righteousness of God; for without this Rom. iii. 2l 
imputative justice we cannot possibly stand before the tribunal of 
God, and by the imputation of this righteousness are we said to bo 
justified before God. Next after this kind of righteousness, which 
is by imputation, there is another kind of inherent justice promised 
in the Covenant of Grace, even such a sanctity and goodness of 
nature as was lost in the fall of man, and this is but begun in this 
life, but perfected in another. And this inherent justice is nothing 
else but life eternal in us, begun, I say, in earth, and perfected in 
heaven. And this heavenly and spiritual life doth proceed from that 
righteousness of Christ, which is imputed unto us by faith. For 
that righteousness of Christ is eiFectual in us unto eternal life by 
the Spirit of Christ, who sanctifieth and quickeneth us. And thus 
far of the promise, which is in the Covenant of Grace. 

Now it followeth that we see what the condition is of this 



covenant. The very name of the Covenant of Grace might seem The condi- 

•' ° tion of the 

covenant of 
I'ace. 



to require no condition, for it is called a free covenant, because God '•o^ 
freely, and, as it might seem, without all condition, doth promise 
herein both righteousness and life ; for he which promiseth to give 
any thing freely, he bindeth not to any condition. But we are to 
understand that grace here, or the particle freely, doth not exclude 
all condition, but that only which is in the covenant of works, which 
is the condition of the strength of nature, and of works naturally 
just and good, as we may call them, which can in no wise stand 
Vv'ith God's free grace in Christ Jesus. For neither that freedom 



40 A TKEATISE OF 

of will, -svliich doth import some purity and holiness in nature, nor 
the works of free-will, as they call them, can agree with the grace 
of God in Christ Jesus. What is the condition then which this 
word (jrace^ or freely , will admit in this Covenant of Grace ? I 
answer, assuredly none other than that which may stand with 
Christ, and with God's free grace ; and that is Faith only, Avhich is 
also by grace, (for it is God's free gift, Phil. i. 29, It is given unto 
yon, not onhj to believe in him.^ hut also to suffer for his sake,) having 
Christ first the object thereof, and next God's free mercy in Christ, 
for faitli embraces God's mercy in Christ, and makes Christ effectual 
in us r.nto righteousness and hfe. For this cause Paul (Rom. iv. 16) 
saith, our inheritance is by faith, that it might come by grace; (Eph. 
ii. 8,) Ye are saved by grace, by faith, and that not of yourselves, that 
is, as he after expoundeth it, 7iot of icorks. So he concludeth, that 

Rora.vi. 23. salvation, because it is of God's free grace by faith, is the free gift 
of God. AVlierefore we see faith stands best with the grace and 
mercy of God, as, Avithout which, Christ and God's mercy in him 
cannot be effectual unto righteousness and life. For if we receive 
not Christ by fliith, and God's mercy in Christ, Christ and the 
mercy of God can profit us nothing unto justification and life. 
Howbeit we be here to remember, that whereas God ofFereth 
righteousness and life under condition of faith, yet doth he not 
80 respect faith in us, which is also his own gift, as he doth the 
object of faith, which is Christ, and his own free mercy in Christ, 
which must be apprehended by faith ; for it is not so much our 
faith apprehending, as Christ himself, and God's mercy apprehended 
in him, that is the cause wherefore God performeth the promise of 
his covenant unto us, to our justification and salvation. Wherefore 

The ciiTifii- the condition of the Covenant of Grace is not faith only, nor the 

tion of the •' ' 

Grlcr"'"^ object of faith only, which is Christ, but faith with Christ, that is, 
the faith that shall apprehend Christ, or Christ with faith, that is, 
Christ which is to be apprehended by faith. Note then briefly 
this, how these three are one in substance, the ground of the Cove- 
nant of Grace, the condition of it, and the cause wherefore God 
performeth the condition. Yet in reason they differ something. 
For Jesus Christ is the ground, being absolutely considered, without 



god's effectual calling. 41 

any respect of application unto us. But Christ is the condition of the 
covenant, as he is to be applied unto us, and must be embraced by ftxith, 
for every condition is of a future thing to be done. And the cause 
also of the performance of the covenant is Jesus Christ already 
embraced, and applied unto us by faith. Whereas Paul then saith, 
that we are justified by faith, his meaning is, that we are justified 
by Christ applied unto us by faith already in our effectual calling ; 
which, by order of nature, goeth ever before the benefit of justifi- 
cation. 

It may be here demanded, whether the works of grace and 
regeneration (as they are called) have not some place in the con- 
dition of the Covenant of Grace ; for all the good works of nature 
are hence excluded. I answer, that the very works of regeneration 
are not contained in the condition of the Covenant of Grace. First, 
for that the Covenant of Grace is made with the unjust and unre- 
generate : now, how can their works be just and good ? Next, in 
the Covenant of Grace both regeneration itself, and all the holy 
fruits thereof, are promised, for in it all the benefits of Christ be 
promised the believers. Now then, the promise of the covenant 
must necessarily differ from the condition of the covenant. But objection. 
this you will say ; It is evident, and that in many places of the New 
Testament, that life eternal, or, as they say, the reward of eternal 
life, is often promised under the condition of good works, that is, 
the works of regeneration, as, (1 Tim. Iv. 8.) Godliness is ijrojitahle 
unto all things, having the promises both of this life, and of the life 
to come. (Luke xiv. 14,) It shall he repaid thee in the day of the 
resurrection of the just. (Matth. v. 12,) Your reward is great in 
heaven. (Matth. xlx. 29,) He shall notlose his reivard. (Gal. vi. 19,) 
Let us not be weary in ivell-doing, for in due season loe shall reap, if 
we faint not. (Eph. vi. 8,) Knoioing this, that ivhat good soever 
every man doth, that he shall receive of the Lord. (Heb. vi. 10,) 
The Lord is not unjust to forget your work, and the love which ye 
ministered unto the saints. (2 Thess. i. 6,) Notwithstanding it is a 
righteous thing with God to render affliction in like manner to them 
which afflict you, and unto you ichich are afflicted rest with us. To 
these I answer : In my judgment, there are three distinct kinds -Answer. 



42 ' A TREATISE OF 

Tiirce kinds of promises in the gospel. The first is the promise of the cove- 

ot piomises _ ... , . n 

In the gospel, nant of works, wherein eternal life is promised under condition of 
works done by the strength of nature. The second is the promise 
of the Covenant of Grace, which is propounded under condition of 
faith. The third kind of promises are those particular and special 
promises which ai'e to be referred to the Covenant of Grace, found 
every where in the gospel, and made under condition of the works 
of grace and regeneration. 

These three kinds of promises differ first in condition ; next in 
propriety ; thirdly, in subject ; fourthly, in end and use. First, 

First differ- then, they differ in condition ; for the promise in the covenant of 
works is under condition of the works of nature, and the strength 
thereof. In the Covenant of Grace, the promise is under condition of 
faith in Christ. In the promises which I call particular or special pro- 
mises, there is a condition of works indeed, but of the works of grace 
and regeneration, and not of the works of nature, or any natural 

Second dif- faculty. Secondly,these promises differ in propriety; for the promise 

feruiice. />i« iiii 'i t • 

in the covenant of works is merely legal, and requires the condition 
of works done only by the strength of nature, commanded in the law, 
and to be done according to the strictnileof God'slaw ; and the v.orks 
of nature, or wrought by natural strength, are properly called the 
wo7-ks of the law, (Rom. ix. 32.) And the promise in the Covenant 
of Grace is not legal, but merely evangelical ; for the condition here 
is not of any work moral and natural, but of faith in Christ, and of 
Christ himself to be apprehended by faith. Lastly, those particular 
promises, they are partly evangelical, partly legal ; for the condition 
is of works which proceed from grace and regeneration, and, there- 
fore, of such works as, in regard of their original, may truly be 
called evangelical works, but because the law moral is the rule of 
d differ- tliem, in this respect they may also be called legal works. Thirdly, 
these promises differ in subject, because the promise in the covenant 
of works is propounded to them, which now, after the breach of 
Ei.h. ii 1. that first covenant of works, lie dead in siyis and offences, having, 
notwithstanding, for the time no sense of sin nor death. The 
promise in the Covenant of Grace is given to them which are also 
dead in sins and transgressions, but having some feeling of sin, of 



Tliiv 
ence. 



god's effectual calling. 43 

death, and of their own misery, wrought in them by the law and 
legal covenant ; and, as for those particular promises, they are pro- 
posed to them which are already justified and renewed by faith in 

Christ. Lastly, these promises differ in use and end ; for the end Fourth dif- 
ference. 
of the covenant of works is, that wretched sinners, which are void 

of sense of their sin and misery, may be awakened to feel and 

acknowledge their own sin and misery, that is, (as the Apostle 

speaketh, Kom. vii. 9, 10,) that sin may revive in them, and that 

they may die, that is, they may feel that they be dead in sins and 

offences. Of this use of the law, see Eom. iii. 19, 20 ; xi. 32 ; 

Gal. iii. 22 ; and v. 23. This is the use then of the covenant of 

works, to work in us the sense of sin and misery, and to prepare 

men to receive grace. Therefore the doctrine of the gospel begins 

with the legal doctrine of works and of the law moral ; for the 

gospel should preach and promise in vain righteousness and life to 

the believers, if they were not first prepared by feeling their own 

corruption and miserable condition, to hear and receive grace by 

the gospel. For this cause Christ himself first (Matth. v. 17, and 

after) freeth and restoreth the law as pure from the leaven of the 

Pharisees, expounding the perfection and exact severity thereof, for ax^z/SiS/- 

this very cause, that men by this light of the covenant of works ^'*'"*''* 

and law moral, might acknowledge how miserable they be by nature, 

and so might hereby be prepared to embrace the Covenant of Grace. 

So did Christ prepare that rich young man (which came unto him 

to be schooled, as he made show) to entertain the Covenant of Grace. 

Wilt thou (saith he) enter into life ? Keep the commandments. Paul 

begins his doctrine in the Epistle to the Eomans, from the law and 

covenant of works, and spends near his three first chapters of his 

Epistle in this doctrine, to this end, that he might conclude all 

under sin and condemnation, and so might prepare men to the 

doctrine of grace, which begins, Kom. iii. 21. So (Gal. iv. 21) he 

teacheth the Galatians that would be under the law, (as he speaketh,) 

their miserable servitude, which be in that condition, and how at 

the last they are cast out of G^d's kingdom, for this very cause, 

that the Galatians, renouncing all confidence in that righteousness 



44 



A TREATISE 0¥ 



which is by the law and covenant of works, might lay hold on that 
righteousness which is by faith and grace. This might appear by 
many arguments which now I willingly pass over. The end and 
use of the promise in the Covenant of Grace is, that men cast down 
and humbled in the sight of their own sin and misery by the legal 
covenant, might be raised up and comforted by heai'ing and receiv- 
ing that righteousness and life, which is freely promised and offered 
to the believers in the gospel. Of this use, read Rom. v. 1, There- 
fore, being justified by foith, tve have peace loith God. This is the 
proper end of the evangelical doctrine. Therefore, the second and 
principal part of the gospel doth consist in the doctrine of the 
Covenant of Grace, which is properly and principally to bear this 
title of an evangelical doctrine ; teaching us what Christ our Media- 
tor is ; Avhat his humiliation first, next his glorification ; and then 
W'hat benefits, life, and righteousness, we get by him : and these be 
the special branches of the gospel, and of that joyful message of 
our salvation. Last of all, the use of those particular promises is, that 
God's elect, justified, renewed, comforted, and quieted in their con- 
sciences, may testify their thankfulness by their holy obedience and 
good w^orks. The Apostle noteth this end, (Titus ii. 11, 12,) 
For that grace of God which bringeth salvation unto all men hath shined; 
teaching us, that renouncing ungodliness and worldly lusts, ice live 
soberly, justly, and godly, in this present world. And, for that this 
is the end of these promises, they have also their place in the third 
part of the doctrine of the gospel, whicli concerns the life and 
Christian conversation of the saints ; for which cause ye have these 
promises often in the gospel, annexed to exhortations, admonitions, 
and instructions concerning manners, as (Gal. vi.) after that (ver. 6) 
he had given in charge, that he which is catechised in the word, should 
minister unto him which tcachcth him of all his goods ; he forthwith 
addeth (vers. 7 and 8) a promise and a threatening. Again, (ver. 9,) 
having warned them not to wax weary in well-doing, he addeth this 
promise. We shall reap in due time, ij\ve faint not. So, (Eph. vi.,) after 
that his charge given to servants to serve their masters in all up- 
rightness, (ver. 5, 6, 7,) he addeth a promise, (ver. 8,) Whatsoever 



god's effectual calling. 45 

good thing every man doth, that shall he receive of the Lord. The 
like testimonies are everywhere, in which ye may find admonitions, 
exhortations, and instructions, confirmed with promises and threat 
enings. Of this kind, then, are all those promises before mentioned, 
which must be carefully discerned, first, from the covenant of works; 
next, from the Covenant of Grace, wheresoever we find them in 
reading the New Testament. 

And, finally, concerning the aforesaid promises, we are to observe, 
first, that the condition of the works of regeneration and grace is 
required of believers, not as merits, but as duties only, and testi- 
monies of their thankfulness to God their Redeemer ; like as the 
condition in the covenant of works is not of merits, but of duties 
only, and of testimonies of their thankfulness to God their Creator. 
I grant that the w^orks of regeneration are necessary unto eternal 
life promised in the gospel, but not as merits or meritorious causes, 
but as the means and way wherein we are to proceed on from justi- 
fication and regeneration unto glory and life eternal. They may 
also be said to be causes, after a sort, for they please God in Christ, 
and in some respects move him, but not as merits, but as eflTects of 
the only merit of Jesus Christ, whereof they testify. But of this 
we shall speak in place more convenient. Secondly, note in this third 
kind of promises, that the condition therein is of the works of 
regeneration, which are also most perfect in their kind, for the 
great justice of God cannot bear the least defect. The rule also 
of all works is the justice of God, w^hereof ye have a certain express 
imao-e in the moral law. Wherefore the condition here is of works 
most absolute, but not in themselves, but in Christ, and in the per- 
fection of his satisfaction and merit. If ye object, doth not the 
law require that perfection of works which is in works themselves ? 
I answer ; it doth so of them which are under the covenant of 
■works, under the law, and without Christ ; but as for such as be in 
the Covenant of Grace and in Christ, it doth not requu-e a perfec- 
tion in the works of regeneration, but is content with the good 
beginnings which the believers have, the perfection of whose 
obedience is supplied, and to be found, in Christ Jesus. For like 
as he justified us of his mere grace in Christ, and by his merit, 



46 A TREATISE OF 

Hom.'v. 9 10 ^^^"S ^^^^ enemies, so now mucli more Avill he accept us, being 
' "■ justified and regenerate ; I say, much more will he accept us being 
his friends, and our obedience in Christ even for his merit sake. 
For so the Apostle concludeth, (Rom. v. 9,) Being justified therefore 
hy his blood, we shall now much more he preserved from lorath by him. 
And thus far of these three kinds of promises which are distinctly 
set down in the New Testament. 

And here this might also be demanded, whether these three kinds 
of promises be not as distinctly to be found in the Old Testament ? 
I answer, they may so be found, yet not Avithout some difference ; 
for that the Old Testament did serve specially to prepare men to 
receive Christ, which in his appointed time was to come. For the 
law was a schoolmaster unto Christ,^ (Gal. iii. 24.) Therefore the 
greatest part of the Old Testament is spent in propounding, repeat- 
ing, and expounding the covenant of works. And because Christ 
was not as yet manifested in the flesh, therefore the doctrine of the 
Covenant of Grace is more sparingly and darkly set forth in it. 
Finally, as touching the faithful in the Old Testament, which em- 
braced Christ the Mediator of the Covenant of Grace, howsoever 
then but shadowed before their eyes in types and figures — to them, 
I say, being justified in him which was to come, and regenerate by his 
grace, the promises of eternal life were made under condition of the 
Avorks of I'egeneration, as this promise made to Abraham, (Gen. 

Rom. iv. xvii. 1,) IFalk thou before me, and be thou upright, and I jvill make 
my covenant icith thee. This promise was made to Abraham^ being 
before justified by faith and renewed by grace. The like promises 
are often in the Old Testament annexed to moral precepts, as in 
the books of the Proverbs and Ecclesiastes. And thus far of the 
Covenant of Grace, the ground thereof, the promise thereof, and 
the condition thereof. 

Now it remaineth that we ansAver a question or two concerning 

First use of tJ^ig covcuant. The first, Avhether the covenant of Avorks be abolished, 

the covenant ' 

of thTnwrui ^"^ of none effect to such as be under the Covenant of Grace ? I 
answer, the covenant of works hath tAvo ends and uses. The first 



god's ErrECTUAL CALLING. 47 

and proper end and use of the covenant of works is, that men by 
it may be justified and saved, or otherwise condemned. The cove- 
nant of works had this use in Adam before his fall, that Adam by 
it might be justified and live. After the fall it hath the same use 
in the unregenerate, elect and reprobate, to wit, to justify and save 
them, or to condemn them. And forasmuch as it cannot justify 
them because of their corruption, (Eom. viii. 3,) it followeth that 
it must necessarily condemn them. And the very unbelieving and 
unregenerate do otherwise feel this condemnation in themselves. 
Of this use, read Kom. iii. 19 ; where he saith, that by the laAV, 
Every mouth is stopped^ and made obnoxious to the condemnation of 
God. And of the experience of this condemnation, read Rom. 
vii. 10 ; /, saith he, lohen the commandment came, loas dead, that is, 
condemned in my conscience, so that I felt in myself present con- 
demnation and death. And albeit this first use of the covenant of 
works be common to all unregenerate, elect and reprobate, yet 
this wants not some difference ; for, in the elect, the acknowledg- 
ment of sin and condemnation which they have by the covenant of 
works, is unto them a preparative to embrace the Covenant of Grace ; 
but in the reprobate it is the way to extreme desperation. Thus far 
of the first use. 

The second end of the covenant of works is this, it serves to second end of 

the covenant 

drive on, and to stir up all believers to marrfh^on forwards in all °^^°''''^- 

faith and godliness. This use it hath, I say, in the regenerate, who, 

in the legal covenant or moral law, do desire principally to behold, i- 

" ' , r 1 .7 'The use of 

as in a glass, evermore, first, the holiness, majesty, and justice, of{^'^™°[^^ 
God. (Rom. vii. 12,) Therefore the law is holt/, and the co7mna)id~^'^^"''^^'^ 
ment is holy. Just, and good. Next, they see here that which they ■^• 
call the original holiness and justice of man, to wit, the same which 
was in the creation, which is defined to consist of justice, holiness, 
and wisdom. Thirdly, they behold here that life eternal which was 3. 
to follow that first original justice. Fourthly, they see that corrup- 4. 
tion and unrighteousness which is now in nature after man's fall. 
But this they see by consequent; as we say, one contrary is discerned 
and known by another. For, while we consider first, that infinite 



48 



A TREATISE OF 



justice of God, next, our original justice, — wliicli are properly dis- 
cerned by that glass of God's law and covenant of works, — by the 
light and brightness of these, I say, Ave may take a view of the gross 
darkness, filthiness, and deformity of our corrupt nature. For this 
cause it is said, (Rom. iii. 20,) By the law cometh the knoicledge of 
sin. Fifthly, they see herein God's wrath kindled against that 
deformity of nature, so contrary both to God's justice and to man's 
original justice. For this cause it is said, (Rom. i. 18,) The wrath of 
God is revealed from heaven against all the ungodliness and unrighte- 
ousness of men ; and, (Rom. iv. 15,) The law causeth wrath. Sixthly, 
and lastly, they behold how present death foUoweth that wrath of 
God, (Rom. i. 32,) IVhich men, though they knew the law of God, 
how that they which commit such things are icorthy of death, yet not 
only do the same, hut also favour them that do them; and, (chap, 
vii. 9, 10,) When the commandment came, I died. 

The regenerate, when they consider these things in the laAV and 
covenant of works, they are forthwith terrified with that heavy- 
spectacle, 1. Of their sin ; 2. Of the wrath of God against sin ; 3. 
Of eternal death w^hich followeth God's wrath. And then do they 
more and more relinquish and renounce, 1. That legal righteous- 
ness required in the covenant of Avorks ; 2. That original justice 
and all opinion of free-will ; 3. That life and safety which followeth 
that legal righteousness of works. And having renounced all con- 
fidence in these things, with like endeavour they follow hard after 
Christ by conversion and faith, to this end, that they may find in 
him, first, that mercy of God in Christ, contrary to that justice of 
God ; secondly, they seek for that imputative justice, as they call It, 
60 contrary to their OAvn righteousness, and to that original justice of 
the law, or of works. Thirdly, they labour for that sanctification 
and regeneration, that so they may bring forth the fruits of the 
Spirit. Fourthly, they Avalt for to attain that life eternal, which is 
given us of God's free grace. In and by that imputed righteousness 
of Christ. 
A perfect If we wcrc posscsscd in this life of a perfect faith in Christ, and 

not. so of perfect holiness, then I grant the believers should not need 



god's effectual calling. 49 

this terrible glass of the law, and of the covenant of works. But 
because unbelief still resteth in this our nature, and the relics of 
that inherent contagion still abide in us, and for that so long as we 
live here, neither our faith nor holiness can be perfected ; there- 
fore, to weaken more and more our unbelief and inherent sin in us, 
and more and more to increase faith and holiness, we have ever need 
of this terrible glass, as a continual severe schoolmaster, Avhich, ever 
casting many fears before us, may drive us to the faith of Christ, 
and to sanctimony of life. 

Now, then, seeing it is evident that there is a double use of the 
covenant of works, the answer to the question aforegoing is easy. 
For this Ave avouch, that, as touching the former use, the covenant 
of works is abolished to them which are under grace. To this the 
Apostle pointeth when he saith, (Rom. vi. 15,) Ye are not under the 
law, but under grace. (Gal. iv. 5,) TJiat he might redeem them which ivere 
under the law. (Rom. vii. 6,) Being dead to the law, we are note free 
from the law. (2 Cor. iii. 11,) For if that which should be abolished 
was glorious. But as for this second use, it is not abolished. This 
distinction is commonly received, that the law and legal covenant 
is abolished, as it is a condemning tyrant, and not to be abolished 
as it is a schoolmaster to chasten us, and with terrors to drive us 
unto Christ. For this second use we have an example in Paul after 
his regeneration, (Rom. vii. 14, &c.) For when he considers in the 
glass of God's law the spirituality, (that so I may speak,) the holi- 
ness and goodness of the law, first; next, his own carnality (to 
use that word) and rebellion ; and, lastly, death itself ; first he 
breaks forth into these words, Miserable man that I am ! who shall 
deliver me from the bodg of this death ? Next, he flieth to the mercy 
of God in Christ Jesus, saying, I give God thanksin Christ Jesus. And, 
(2 Cor. V. 11,) Paul saith of himself, he was enforced and moved 
forwards to do duties in his calling, because of the terrors of the Lord 
set down and offered unto him in and by his law : Knowing, there- 
fore, the terror of the Lord, we bring men to the faith. The same 
Apostle, (Gal. iv. 21,) when he saw that the Galatians which began 
to believe in Christ, notwithstanding not to cleave unto him only 

VOL. I. D 



50 A TREATISE OF 

bv fiuth. but to make a mixtore of the law witb Christ, he seta 
before tbem this glass of God's law, or of the covenant of works, 
wherein he layeth open, first, the miserable bondage of such as are 
imder the law ; next, their finfil rejection, to this end and purpose, 
that thev might be moved by this fearful speculation to stick to 
Christ onlv. and to the Covenant of Grace. 

Hereunto refer those comminauons which we find partly an- 
nexed to the Covenant of Grace in the second part of the evange- 
lical doctrine : partly put to the particular promises, instructions, 
exhortarions. in the third part of the doctrine of the gospel. For 
thi> is the duty of the moral law and of the covenant of works, to 
contain the believers with threatenings and terrors i»ithin the 
bounds of the grace of Christ, and of his gospel. John iii. 18, we 
^1-* ■ .'..^ have a commination of the law. or of the covenant of works, added 
' -^ " to the Covenant of Grace ; -He that believeih in him is not comdammed; 
this is the Covenant of Grace, He that bdimetii not is amdemned 
already ; this comminarion doth properly appertain to the law or 
covenant of works. Eom. riiL 13. he conjoineth a threiten- 
ing of the law or covenant of works with a parucular promise, 
wherein life is promised unto sanctimony ; If ye lice according to 
the Jlesh^ t/e shall die : but if ye mortify the deeds of the body by the 
Spirit, ye shall lire. See Gal. vi. 8. And thus fiar of the first question. 
The secoed The secoud qucstiou is this : Whether the moral Liw, which we 



, ^ ** call the Decalosrue, be abolished to them which be under the Cove- 

Hv be abol- c 

°*^"*'* nant of Grace? I answer by way of distinction: The moral law, 
as it commandeth works done by the strength of nature, and as it 
is the rule of all works of this kind, to wit, of such works as be 
required in the covenant of works, that is, in respect of the first 
and proper use thereof — for it concerns properly the works o£ 
nature, which make the condition in the covenant of works — in this 
respect, I sav. the moral law itseh"also is abolished to them which 
are in Christ, even in like manner as the covenant of works is can- 
celled, and of none effect against them. For which cause Paul useth 
these phrases, JVe be not under the laic, ice are dead to the late, tee are 
freed from the law, to wit, either as touching justification or coo- 



GODS EFFECTUAL CALLING. 51 

denination. And look how far the covenant of works serveth for 
their use which be in grace, so far the h\w of works is in use for 
them. And what use the believers have of the covenant of works, 
we have already showed. Again, look how far forth the same moral 
law serves to give rules for the works of grace, and attendeth not 
on the covenant of works, but of grace and of the gospel, so far it 
resteth in use for the servants of Christ. For there is but one rule 
and law of all good works whatsoever, whether they proceed from 
nature or from grace ; like as there is but one and the same justice 
of God, ever like itself, whereof the law of God is a very express 
image, or a lively representation. Thus, then, the law moral 
abideth for such as be under the gospel, yet in some respect — that 
is. in use — changed : for like as all things are become new in Christ 
Jesus, so also the law itself after a sort is renewed. And that the 
law serveth and is in use for them which be under the Covenant 
of Grace, it is very clear by many scriptures. This may appear by 
those very testimonies which are before produced for the covenant 
of works, and other scriptures many, where the works of the law 
are commended. (Rom. xiii. 8,) Love one another ; for he that loveth 
another hath fulfilled the law. (Gal. v. 13, 14,) By love serve one 
another ; for all the law is fulfilled in one icord, which is this, Thou 
shalt love thy neighbour as thyself. See James ii. 8, &c. And thus 
far, as we purposed, have we spoken of the Covenant of Grace. 



CHAPTER rv^ 



OF SUCH AS BE COMPREHEXDED VS, OR MAY TRULY BE SAID TO 
BE L'XDER, THE COYENAXT OF GOD. 

Now it followeth that we speak briefly of such as be under the 
Covenant of God, or, if I may so speak, confederates with God. 
Every reasonable creature must of necessity be liable to one of 
both covenants, either that of works, or this of grace. For the 
verv angels are under the covenant of works : but because the 



52 A TREATISE OP 

Scripture speaks so sparingly of them, therefore we say this only 

in a word, that they also be under the covenant of works. Again, 

man must be under some one covenant. Adam, in the state 

of his innocency, was under the covenant of works. Man, 

after the fall, abideth under the covenant of works ; and to this 

day, life is promised him under condition of works done by strength 

of nature. But if he will not do well, death and the everlasting 

curse of God is denounced against him, so long as he is without 

God's people Christ, and without the ffospel. And being freed from the cove- 
in grace be ^ . . . 

"o'l^^^^'^ss nant of works, he is not become a libertine, or not subject to any 

libertines. ' ' j j 

covenant, or as it were lawless, but forthwith he is admitted to the 
Covenant of Grace, and thenceforth liveth under it. Therefore, 
concerning angels and men, it is evident that they are under some 
one covenant. 

It is a doubt indeed concerning Christ, whether he were then 
under any covenant, when he dwelt among men, and did converse 
on earth? I answer, there be two natures in Christ, a divine and 
human. Christ, as he is God and the Son of God, is not under 
the covenant of works or of grace ; for that he is no creature, but 
the blessed Creator, to whom, to whose covenant and law, every 
creature is and must be subject. But as he is man, he is under the 
Christ under covenant of works ; and that in two respects. First, in respect of 

tlie covenant i ' i 

whatTespect. himsclf, bccausc he is a creature, because he is a servant, and made 
man, and was in the loins of Adam when that covenant of works was 
first made with him. But we be to speak sparingly of that state 
of the man Christ, which is in respect of Christ himself, whether 
that his human nature, as touching itself, were under the covenant 
of works ? whether this nature did purchase for itself life eternal 

PJ ^,'?"?.* . by observation of the covenant of works? Next I say, the 

the Mediator J •' ' 

etfbimRcinn human nature of Christ is under the covenant of works in re- 
toVhe'iaw lor spect of US ; for being united to that divine nature, it is become 
a mediator for us, to make intercession and peace between 
God offended and man offending. For Christ our Mediator, 
albeit he be God and man in that personal union, yet was 
he made subject to the covenant of works, and to the curse 



god's effectual calling. 53 

of the law for us, properly In respect of his human nature, 
that, as the Apostle speaketh, he might redeem us from the 
law, and the curse of the law. See Gal, iv. 4 and 5. After that the 
fulness of time was come, God sent his Son, made of a looman, made sub- 
ject to the lata, to redeem them tohich were tinder the late. And Gal. 
ili. 13, But Christ (saith he) hath redeemed us from the curse, while he 
was made a curse for us. Christ, therefore, our Mediator, subjected 
himself unto the covenant of works, and unto the law for our sake, 
and did both fulfil the condition of the covenant of works in his 
holy and good life, even in the highest degree of perfection, as 
being God and man — even that most Holy One of God — in one per- 
son : and also he did undergo that curse which was denounced 
against man in that covenant of works, if that condition of good 
and holy works were not kept ; — for in the covenant of works ye 
have, together with the promise of life to him who doth well, a 
commination of everlasting death to him who doth not well. For 
this cause Christ our Mediator both did well according to the pro- 
mise, and died also according to the curse denounced. Wherefore 
we see Christ in two respects, to wit, in doing and suffering, sub- 
ject to the covenant of works, and to have most perfectly fulfilled 
it, and that for our sake whose Mediator he is become. 

It may be demanded, Had it not been sufficient for our good, 
and to the end he might redeem us, if he had only lived well and 
holily, and not also so to have suffered death for us ? I answer, it 
had not sufficed. For all his most holy and righteous works had 
not satisfied the justice and wrath of God for our sins, nor merited 
the mercy of God, reconciliation, righteousness, and life eternal 
for us. The reason is, for that the justice of God did require for 
our breach of God's covenant, that we should be punislied with 
death eternal, according to the condition denounced and annexed 
to the promise of that covenant. Therefore, no good works of our 
own, or of any mediator for us, after the breach of that covenant 
of works, could have satisfied the justice of God, which of necessity 
after a sort required the punishment and death of the offender, or 
certainly of some mediator in his stead. If, then, all the good {\nd 
holy works of the Mediator could not satisfy that wrath and justice 



54 A TREATISE OF 

of God for sin, it Is clear they could not merit any new grace or 
mercy of God for us. 

But you will say, that the good and holy works of Christ our 
Mediator have wrought some part at least of that satisfaction, 
whereby God's justice was appeased for us, and some part of that 
merit whereby God's favour was purchased for us ? I answer, these 
works did serve properly for no part of satisfaction or merit for us : 
for that, to speak properly, the death of Christ and his passion 
only did satisfy God's justice, and merited his mercy for us. 

If any will yet farther demand, May we not divide the satisfac- 
tion and merit of Christ into his doings and sufferings, that we may 
speak on this manner, Christ by his death and passion hath satis- 
fied God's justice, and by his good and holy works he hath merited 
God's mercy for us, that so satisfaction may be ascribed to his 
death, and merit to his works ; that the righteousness w^herewith 
w^e are justified before God may be partly the satisfaction Avhich 
Christ performed by his death for us, partly the merits which he 
He saith, ^ve obtained by his works for us ? I answer : to speak properly, the 

are justified ■^ ... . . 

passive li'Au- satisftiction and merit which is by the only passion of Christ, both 
eousness of ^^.^^ ^^^ j^ ^^^ rightcousness, or the satisfactory and meritorious 
death of Christ,^ or the satisfaction which was by Christ's death, or 
the merit of his death, or the obedience of Christ, as being obedient 
to his Father unto the death, the death also of the cross, [or] to be 
short, that justice of Christ which he obtained when in his passion 
he satisfied his Father's wrath — this is our rlglitcousness. For we 
may say, that either the death of Christ, or his satisfaction, or his 
merit, or his obedience, or his righteousness, is imputed unto us for 
righteousness. For all these are taken for one and the same thing. 
But here it may be replied, If the works of Christ cannot pro- 
perly procure for us any satisfaction nor merit, nor any part of 
The active satisfaction or merit, then it may be demanded, What hath been, 

('IiidieiKT' of 

ciiiist,ortiie^j-^(j "wliat is tlic usc of Clirlst's works, or of his active obedience, 

1 This is not quite correct. It ought to be rendered tlius : — " I answer, tliat 
to speak properly, both the satisfaction and the merit belonged to Christ's 
passion exclusively, and that our rightcousness is constituted by either Christ's 
satisfactory and meritorious death, or," &c. 



god's effectual calling. 55 

or of the obedience of his life ? I answer, that the holiness of the righteous- 
ness and ho- 
person of Christ, and of his natures, divine and human, and of hisi'nessofhis 

^ ' ' person and 

works, is the very ground or foundation of the satisfaction and'/^^'g^JJ,,;'^'* 
merit which we have In the passion of Christ. That Is, the excellency factor/arla. 
and worthiness of that person and of his works did cause that his passion of 

. . . . . Christ. 

passion was both satisfactory and meritorious : for if this person 
which suffered had not been so holy and excellent, as also his life 
so pure and godly, it is most certain that his passion could neither 
have satisfied God's wrath nor merited mercy for us. For which 
cause the Apostle, (Heb. vil. 2G,) speaking of this ground of this 
meritorious passion of Christ, saith, that such an high priest it he- 
came us to have, which is holy, blameless, undefiled, separate from 
sinners, and made higher than the heavens. And thus far of Christ, 
and how he may be said to be under the covenant of works. 

And that he was not under the Covenant of Grace, the matter is 
so clear, that it needs no disputation. For the Covenant of Grace 
was made in him, and established In his blood, and the promise in 
the Covenant of Grace is made to them which were unjust and dead 
in sin, because of the breach of that covenant of works ; and, lastly, chnstnot 
the condition in the Covenant of Grace Is ftiith in Christ the Me-'^°''''"='°'o^ 

grace. 

diator. Wherefore, if ye respect either the gi'ound or condition 
or promise of the free covenant, Christ cannot be said to be under 
it. And thus far of both covenants, and of them which are under 
the Covenant of God, either of Works or of Grace. 



CHAPTER Y. 

A COMPARISON OF OUR JUDGMENT AND OF THE ADVERSARIES 
CONCERNING BOTH THESE COVENANTS. 

Now we be to compare a little our assertion with the adversaries', 
and to consider which of both sides is of soundest judgment, touching 
both these covenants of works and of grace. A rule to try the 
opinion of the adversaries and ours by, can none better be found 



56 A TREATISE OF 

than the doctrine of Paul, specially that in the Epistle to the Ro- 
mans, and namely, in that disputation which he hath of justifica- 
tion in the three first chapters, against the Jews of that time. If, 
after conference, we shall find that our assertion doth consent with 
Paul's mind and doctrine, and that the adversaries are of the same 
mind and judgment with the Jews which lived in Paul's time, 
then it shall plainly appear, that our judgment is better than the 
adversaries concerning the covenant of God. 

Wherefore, in this disputation of Paul, we are to consider, first, the 
mind and pm'pose of the Apostle ; next, by Paul's doctrine, we 
shall gather what the opinion was of those Jews against whom he 
disputed : this done, Ave will apply both his and their assertion to 
ourselves which live in this age, and to the doctrine and conclusions 
which we maintain concerning both these covenants. By this means, 
if it shall appear that our doctrine is agreeable to Paul's mind, and 
that our adversaries follow the Jews, themselves being witnesses, 
it shall, I say, be manifest, that our judgment is better than theirs 
in this argument. 

To come then to the point : Paul in that place to the Romans 

disputeth against those Jews which were obstinate and perverse, 

defending, first, Christ and his merit, which is the first ground of 

PauVs dispu- the Covcnant of Grace. Next, he disputeth for grace or the mercy 

tation. -^ ° ^ "^ 

Rom. i. ii. iii. Qf God, which is the second ground of the free covenant. Thirdly, 
he avoucheth against those adversaries that the Covenant of Grace 
was founded in Christ, and In the grace of God. Fourthly, he 
proveth the justification of man, and so, consequently, the salvation, 
which is according to the Covenant of Grace. He disputeth, I say, for 
these things, first, against nature, which is the ground of the covenant 
of works ; next, against the very covenant of works itself founded 
on nature : thirdly, against the justification of man, and salvation 
which is by it, arising of the just and good works of nature, ac- 
cording to that covenant of works. I grant he doth expressly fight 
against that justification and salvation, which is by the works of 
nature required in the covenant of works, and for the justification 
of faith, which is required in the Covenant of Grace ; but by one 



god's effectual calling. 57 

and the self-same disputation he concludes both against nature and 
the covenant of works, and for Christ and for God's grace in him — 
that is, for the Covenant of Grace. For the doctrine of antecedents 
must necessarily be included in the doctrine of the consequent. 

By this purpose of Paul we may see what was the drift of those 
adversary Jews, and what was their judgment against whom he 
disputeth in the Epistle to the Romans. Those Jews, they on the 
contrary part did strive for nature, as being the ground of the co- 
venant of works, as also for the very covenant of works or of 
nature, — for justification and salvation by works, and according to 
the form of the covenant of works. They did, I say, contend for 
these things, against Christ, against the grace of God in Christ, 
and against the Covenant of Grace, and against justification and 
salvation of men, which is according to the Covenant of Grace. I 
grant, that, as is aforesaid, the question was of this last point, 
which is justification : but this question includes all the former 
branches, as is before showed. Wherefore, let us consider again 
that old controversy, and the very ground thereof. 

In this controversy, by the way, note how great the blindness The state and 
was of the Jews of those times : first, they did not understand p/uj^f^fnj^ 
that man's nature after the fall was lost, as touching goodness : 
they saw not their own corruption, neither were they touched with 
any sense of sin or of their own misery. Next, they knew not 
Christ the Mediator, and the mercies of God in him. Thirdly, 
being so blind in the premises, they could not conceive also how 
that covenant of works was abolished in Christ. Fourthly, they 
understood not that there was any Covenant of Grace made with 
man in Christ Jesns. Fifthly, they did not consider that those 
works of nature, whereby they would be justified, according to the 
prescript form of the covenant of works, they did not consider, I 
say, that they were but duties only, and testimonies of thankful- 
ness, according to the first institution of that covenant ; but they 
did ascribe some meritorious virtue unto them : for which cause 
the Apostle disputeth against the works of nature, as against 
merits, because of this blind conceit of the Jews. And that they 



58 A TREATISE OF 

were of judgment that these works were meritorious, may appear 
by their glorying in works, against which the Apostle speaketh 
often : Where is then the glorying or rejoicing ? it is excluded, (Rom. 
iii. 27.) If Abraham were justified by works, he hath wherein to glory, 
(Rom. iv. 2.) Not by tcorks, lest any should glory, (Eph.ii. 9.) For 
he which gloricth doth not deem that he hath received that of God 
for which he glorieth ; and, therefore, he judgeth it to be meri- 
torious. What hast thou that thou hast not received ? And if thou hast 
received it, wherefore boastest thou as if thou hadst not received it ? 
(1 Cor. iv. 7.) 

Thus far of the question In controversy, which was between Paul 

and the old Jews of his time, concerning the covenant of God. 

How like to this is that which at this day is controversed between 

Our defence US and thc Paiiists ? We in this ap-e conclude wholly for the only 

attliisday ^ ^ , * *' / 

nKainstthe merit of Clirist, for the sole and mere grace and mercy of God in 
Christ, for the Covenant of Grace, for justification and salvation by 
Christ only, by grace only, by faith only, (for all these phrases 
serve to one effect ;) we dispute, I say, for these things against the 
strength of nature, the liberty of free-will — that is, the goodness and 
holiness of nature — against the covenant of works, against justifica- 
tion by works, even that which is according to the rule of the 
covenant of works. The Romanists of this age defend that nature 
is holy in itself, yet hurt, impoverished and weakened, for this 
is their freedom of will ; they defend, I say, the covenant of Avorks, 

Fiec-wiii. and the works which proceed from free-will, justification by works 
of free-will, meritorious also according to the covenant of works ; 
for they say, the ground of every merit, whether it be of congruity 
or condignity — to use their own terms — is free-will. These things, 
I say, they strive to defend, against Christ only, and his merit, 
against the only grace of God and mercy in Christ, against thc 
only Covenant of Grace, against justification which is by Christ 
only, by the grace of God only, by faith only ; for all these have 
one respect and purpose. 

popisii blind- Observe then here, by the way, Avhat thc palpable blindness of 
the Papists is, in this clear light of the gospel. First, they see not 



licss. 



god's effectual calling. 59 

how nature is plainly lost, as touching sanctity. Secondly, they 
know not the sole grace and mercy of God, neither do they under- 
stand what the excellency is of Christ's merit. Thirdly, they per- 
ceive not how that covenant of works is abolished to them which 
are in Christ, as touching justification. Fourthly, they conceive 
not that the only Covenant of Grace Is made with mankind after the 
fall, specially now after the incarnation of Christ in the gospel, and 
that unto justification and life eternal. Fifthly, they see not that 
the works of free-will, as they call them, if there were any such, 
to be duties only and testimonies of thankfulness, according to the 
first institution of the covenant of works, which be done by the 
strength of nature, but ascribe some special meritorious virtue unto 
them. Wherefore, we conclude concerning these men, that albeit 
they be not just of one mind with those old Jews, against whom 
the Apostle disputed In the Epistle to the Romans ; yet they 
hold much on their side, striving to defend that nature Is in part 
good and holy, so contendinfj aj^^alnst the pure and only ffrace The Popish 
of God, and to divide justification and man's salvation between 
Christ and God's free grace and the virtues and works of nature : 
whereas, notwithstanding, these two, nature and grace, can never 
stand together In the work of our salvation. For whosoever shall 
conjoin or make a mixture of grace and nature In this matter, shall 
quite overthrow and extinguish grace, which either Is alone or not 
at all, as Rom. xi. 6, If it he of grace, it is no more of tvorks ; for, 
otherwise, (jr ace were no more grace. And in the Epistle to the Ga- 
latians, he doth purposely dispute against those Jews which did 
couple togetlier. In the matter of justification, the gifts and works 
of nature with Christ, with the grace of God and with the gospel. 
And these Jews (as I judge) the Papists seem most to resemble — 
I mean those Jews against whom he wrote in the Epistle to the 
Galatlans. For In that other Epistle to the Romans, he disputeth 
against such Jews as did openly deny Christ and reject him : but 
to the Galatians, his disputation Is against such Jews as were not 
content with Christ only, but would have Christ and the law 
joined together. Thus far of the comparison between Paul and us 
on the one side, the old Jews and the Papists on the other. 



GO 



A TREATISE OF 



Now, because it will be demanded, what Paul thought of the 
works of regeneration, and what we, and what the adversaries 
think also ; therefore, I will touch this question in few words. 
Here, then, some one will say. Did Paul, then, in that disputation to 
the Romans and to the Galatians, oppugn the works of grace and 
regeneration ? I answer, Paul's chief purpose in that disputa- 
tion is against the works of nature, which the Jews thought to be 
holy and just, and also meritorious : he did not reject the works of 
regeneration, as they be duties and testimonies of thankfulness 
unto God, but in that respect commends them, Rom. vi. vii. viii. 
chapters, and in other places. But, as touching the cause of justi- 
fication, he would not have these works, as we call them, of 
regeneration, coupled with the grace of God, or with Christ, or with 
faith, as any cause, or as part of any meritorious cause of salvation. 
To this purpose, he saith, Rom. iv., that Abraham himself, being 
regenerate, was not justified before God by any works of his 
regeneration. And, Rom. vi., having commended the works of 
sanctification, in the end, verse 23, where he attributeth death to 
the merit of sin, he doth not there, notwithstanding, ascribe life 
eternal to the merit of the works or fruits of sanctification ; but when 
he had said, that " the wages of sin is death," he doth clearly 
avouch it, that eternal life is the free gift of God in Christ Jesus. 
In which place, if the Apostle had been of this judgment, that the 
works of regeneration be In any respect meritorious, assuredly he 
would not so pass over the commendation of the works of regenera- 
tion, specially for that this here is principally intended. Where- 
fore, the Apostle to the Romans, so rejecting the works of nature, 
which the covenant of works requireth, yet he understandeth also 
all kinds of works, moral and natural, going before grace and faith ; 
as also, all ceremonial works, and the very fruits of regeneration 
which follow grace and faith ; that fiiith only, Christ only, grace 
only, may herein be all in all. Thus far of St Paul's judgment. 

We at this day are of one and the same mind with the Apostle 
concerning works of regeneration. Our adversaries, granting 
there be sucli works, ascribe too much unto them ; for they will not 



god's effectual calling. 61 

have them to be duties and testimonies only of thankfulness unto 
God, but also that they be meritorious causes of that justification 
which they call the second justification. 

Again, we are to remember, that the adversaries' judgment con- 
cerning works of regeneration is, that they proceed not only from 
infused grace and first justice, as they speak, but also from 
nature and free-will, which works together with that justice, in 
respect whereof also they account good works meritorious, as 
was before showed ; so ascribing their good works in part to that 
their first grace, and in part to free-will. And thus far of this 
comparison ; whereby It appears, whether we or our adversaries 
have the better or the more sound judgment concerning both 
covenants, of the grounds of both, nature, grace and Christ ; as 
also of the effect of both, which we call man's justification. And, 
lastly, for that this is the most fiindamental point of true religion, 
we may hereby discern also whether we or the adversaries have 
the religion and worship of God the more purely and soundly estab- 
lished amongst us. 



CHAPTER VI. 

OF THE WRITTEN W^ORD, OR OF THE WRITTEN COVENANT OF GOD. 

The Word in both covenants was for a long time in the world, 
even from Adam's time till Moses, unwritten, delivered as from 
hand to hand, and continued by a lively voice. For I pass over such 
matters as Joseph records to be engraven in columns before the 
flood, as also the Apocryphals of Henoch. 

And when as in continuance of time corruptions grew by these 
traditions, and the purity of the doctrine of the covenant could not 
thus be preserved, and that God would no longer follow the former 
course only, he began in Moses' time to ordain and to publish 
another form, to wit this, to preserve and to continue the purity of 



62 A TREATISE OP 

the celestial doctrine in written books, approved and sealed by 
divine authority and testimony ; and the more to commend his 
Written Word unto men in all succeeding ages, God himself Avith 
his ovv-n hand did first wi-ite in tables of stone the words of the Deca- 
logue. Next, after this, he gave it in charge unto INIoses, that he 
should afterwards write and record all things which he received at 
God's own mouth ; and that the people of God might be assured 
that the books of Moses came not by man's will, but were given 
> Tim. iii. 16. by diviuc inspiration, the Lord sealed and testified these writings 
to be his heavenly oracles, by many great wonders, before they 
were written, when they were written, and after they were 
written. And jNIoses wrote the word of both covenants ; of both, 
I say, legal and evangelical : but whereas he gave but, as it were, 
the first lineaments of the evangelical covenant, he set forth the 
legal covenant clearly and in full measure. For the legal covenant 
in the books of Moses is clearly recommended and urged, but the 
evangelical more darkly set before us. For which cause all the 
doctrine of Moses is said to be legal : " The law came by Moses," 
(John i. 17.) 

After Moses, God stirred up his prophets, Avhose writings also he 
confirmed with his great miracles, and gave them great authority. 
Yet were they not to set forth anything diverse or contrary to 
the doctrine of Moses and the Patriarchs, nor to publish anything 
but what was grounded in the books of Moses ; but by divine revela- 
tion they did add more clear interpretations, as the morning star 
of the New Testament did more nearly approach. These holy men 
wrote the sum and chief heads of their doctrine, even so much as 
God himself thought meet to be reserved for posterity. And these 
records, being written, were laid up with the holy books of Moses, 
which were kept in the side of the ark. (Josh. xxiv. 26.) 

Finally, after the incarnation of Christ, the evangelical doctrine 
or the gospel, first began for certain years to be delivered by voice 
and to be preached by Christ himself; and then after by his 
apostles ; and, lastly, the same was written by the apostles. The 
works of God's law and nature are commanded in the books of the 



god's effectual calling. 63 

New Testament, and the very moral law is expounded by Christ 
himself, and freed from the leaven and corruption of the Pharisees ; 
but the works of the law and nature are not recommended, to 
the end that by them men might be justified and saved ; but they 
be commended, either to prepare men to entertain grace offered, 
or to quicken them to proceed and grow in grace received, as is 
before showed. Again, the works of regeneration be commanded, 
not for justification, but as testimonies of that justification which is 
by faith, and of thankfulness unto God : for which cause, so soon 
as the Apostle hath taught the doctrine of faith, he descends to 
the works of the law, teaching men that their life and conversation 
must be worthy that high calling, whereunto we are called in 
Christ Jesus, (see Eph. iv. 1 ; 1 Thess. ii. 12.) But faith in Christ 
is that which is principally required in all the books of the New 
Testament. And thus far generally of the Written Word of the 
covenant. 



CHAPTER VII. 

THE NUMBEK OF THE CONTROVERSIES WHICH ARE CONCERNING THE 
WRITTEN WORD : AND OF THE FIRST CONTROVERSY, WHETHER 
THE SCRIPTURE BE THE WORD OF GOD. 

There be two kinds of controversies concerning the holy Scrip- 
ture. The first kind is of such controversies as be more essential, 
that is, which concern the very essence (if I may so speak) or 
being of the Scripture. The second kind is of those controversies 
which be more accidental, and do not so nearly concern the essence of 
the Scripture. Of the first kind there are ten controversies or ques- 
tions. The first is, " Whether the Scripture; prophetical and apos- 
tolical, be the word of God ?" The second is, *' How it may appear 
that this Scripture is God's word ?" The third is, " Of the antiquity 
of it." The fourth is, " Of the perspicuity or clearness of it." 



64 A TREATISE OF 

The fifth is, " Of the simplicity or plainness of It." The sixth is, 
" Of the vivacity, quickening power, or life of it." The seventh 
is, " Of the simple and evident necessity of it." The eighth is, 
" Of the perfection and sufficiency thereof, that it is sufficient and 
perfect in itself, without all unwritten verities or traditions what- 
soever." The ninth is, " "Whether the Scripture may be the judge 
to determine all controversies?" The tenth is, " Whether the 
Scriptures, prophetical and apostolical, must have the chief place 
of excellency, and be in authority above the Church ?" 

As for those eight controversies which follow the two first, they 
are touching the properties of the holy Scripture ; and these, when 
we shall have proved that the Scripture is God's word, will appear 
evidently, for they are necessary consequents of that theorem. 
For grant we this, that the Scripture is God's word, then these 
things must follow necessarily ; first, that it is most ancient ; 
secondly, most clear ; thirdly, most simple or pure ; fourthly, most 
powerful; fiftlily, most necessary ; sixthly, most perfect ; seventhly, 
the greatest and best judge of all controversies without exception; 
eighthly, most excellent. But for as much as the adversaries deny 
these eight properties, therefore (as is aforesaid) there is of every 
one of them a special controversy. 

We are then to handle these controversies in order. And, first, 
of that which by due right and naturally is to have the first place, 
whether the Scripture be the word of God ? The adversaries grant, 
generally, that the holy Scripture is the word of God ; but, when 
they are brought from the general to a special, they break from us. 
To speak more plainly, the word of God at this day is twofold in 
the Church of God, 1. immediate, 2. mediate. I call that the im- 
mediate word of God which doth proceed immediately out of God's 

God's written *• •' 

word. Q-^jj mouth ; and that I call mediate which the Lord speaks by his 

preacher or minister. We hold, then, and avouch, that the holy 
Scripture is that immediate and primary word of God, and to be unto 
us instead of that first immediate and lively voice of God himself; 
yea, that it serves us in place not only of that lively voice of God, 
but also of the secret and unsearchable mind of God, and of God's 



god's effectual calling. 65 

unspeakable mysteries. Our arguments are these : 1. For that this 
is the very Avill of God. They have Moses (saith he) and the Pro- 
phets; that is, the books of Moses and the Prophets. (Luke xvi. 29.) 
2. If we had nothing to supply the defect of the lively voice of God, 
then doubtless our state were w^orse than that of the old Church of the 
Jews, which hadthe oracles of God; but it is against all light of reason Rom m. i, 2. 
so to affirm. 3. Our third reason is this ; the first ground of our 
faith must be either the lively voice of God, or the very mind and 
counsel of God, or something to supply the want of God's lively 
voice, and of the secret mind of God, which must also be unto us 
no less certain and firm than if we heard God himself speak, or did 
behold and read the very mind of God, yea, the very divine oracles 
written in God's own breast. But now we have not the lively voice 
of God ; now Ave see not the secret mind of God. Therefore it 
must follow that we have something to supply the want of the 
lively voice of God, even means to reveal unto us the secret mind 
of God ; and nothing can do this but the sacred Scripture. There- 
fore, God's holy written word is, and must be, unto us as the very- 
voice, and as the very mind or will of God himself manifested unto us. 
The fourth reason : The Scripture contains all those things which 
God hath spoken in elder ages, and what God himself hath decreed 
in his secret counsel, so far as is meet for us to know, concerning 
our life and salvation : Ergo, §r. Thus far of the immediate word 
of God. The mediate voice of God, we call the voice of the holy 
and true Church of God ; for albeit men speak, yet the word 
spoken is the word of God himself. 

Here the adversaries rise up and contend, that the voice of the 
Church must have the priority of excellency, and that it supplieth 
the want of God's lively voice, and the manifestation of his mind, 
rather, or better than the Scripture : "For," say they, " the voice of I'opish ob- 

^ ^' -I •/ ' jeotion con- 

the Church is a Scripture written, not with the pen of any scribe, "™jj"^j^"*^ 
but by God's own finger in the heart of the Church ; therefore, the '?i"oyty oT~ 
voice or testimony of the Church ought to be accounted the beLc "he^ 
principal voice of God. For it is a lively voice, proceeding from 
the living heart of the Church, wherein God hath engraven all 
VOL. I. E 



66 A TREATISE OF 

truth with the finger of his own Spirit ; whereas the Scriptures of 
the Prophets and Apostles, albeit they were delivered and spoken 
by God himself, yet they were not written by God's own hand, 
but by the Prophets and Apostles, which were the penmen. Again, 
they Avere not written in the living hearts of men, but in papers 
and books, or tables. Hence, therefore, it followeth that this 
Scripture, which is found in the heart of the Church, is the princi- 
pal Scripture of God, and that the voice of the holy Church is that 
most excellent voice of God, and ought to be unto us as the imme- 
diate voice of God, and instead of the secret counsel of God." 

I answer, true it is, the testimony of the Church is a lively 
voice, proceeding from a living heart, sanctified by the Holy Ghost, 
for Ave speak of the true Church. But first, I say, that the only^ 
Scripture, prophetical and apostolical, is to be accounted that 
Scripture which was written by God's own finger, and that imme- 
diate word of God. Next, I say, that the heart of the Church is 
taught and sanctified by the spirit of the Scripture ; and that the 
Scripture, which is in the heart of the Church, is nothing else but 
a certain transcript, that so I may speak, or a copy, which the Holy 
Ghost hath Avritten in our hearts, according to that ancient and 
authentical copy, which is the holy Scripture. For the Holy Ghost 
teacheththe Church nothing now but that which is written, and doth, 
by the Scripture, after a sort, beget the Church ; and the Scripture 
is the mother, the Church the daughter; the Scripture is the 
mistress, the Church is the scholar. Thirdly, I add, that the know- 
ledge of the truth which is in the heart of the Church by means of 
the Scripture, is not so perfect nor so absolute as is the Holy 
Scripture. And, lastly, I say, that the Church being enlightened 
and renewed but in part, may err from the truth, even in the 
greatest matter of weight, and that it doth err, so often as it 
forsakes the canon and rule of the sacred Scripture. 

Their former assertion being thus cast down, it is evident that 
the voice of the Church, — I understand here the true Church only, 
not that wliorish Church of Home, — the voice of the Church, I -say, 
1 i. e., The Script uro aloac. Scripturam solam. 



GOD S EFFECTUAL CALLING. 67 

is not that primary and most excellent word of God, nor ought to 
be unto us instead of the lively and immediate voice of God, nor 
to be reputed for God's mind and counsel ; but this prerogative is 
due only to the sacred Scripture. I add, further, that if thou doest 
first not so much respect the truth itself, Avhich the Church speak- 
eth, as the instruments of the speech uttered, which are men ; 
next, if ye compare the voice of the Church speaking with the 
sacred Scripture itself, it doth not deserve at all to be called by the 
name of God's word, but may more properly be called the 
word and testimony of man. For Christ himself calls that testi- 
mony which John the Baptist gave of him, the testimony of man. 
"I receive not," (saith he,) "or desire not, the testimony of man," 
(John v. 34.) Be it so, that the testimony of the Church be true, 
and agreeable to the holy Scripture, notwithstanding, it is truly 
called a human testimony, whether ye respect the men which speak, 
or compare their testimony with that which doth proceed from the 
mouth of God and Christ himself. 

But it may be replied, that the very Apostles and Prophets 
which Avrote and spake all these things which we have in the 
Scriptures were men in like manner ; and, therefore, all the Scrip- 
tures are but a human testimony. I answer, that I deny not all is 
objected, if we were to esteem the words or writings of an Apostle 
or Prophet as they are instruments and ministers, or if this were 
to be compared with the very lively voice of God and Christ himself. 
For in respect of the instruments, if we compare the words or 
writings of these men with the words and writings of God himself, 
theirs, I say, must come after and give place unto this, and must 
bear the name of a human testimony ; for so the testimony of John 
Baptist himself, as being an instrument in comparison of Christ the 
Lord of life, was called the record of man. Wherefore, when we 
avouch that the prophetical and apostolical Scripture is the imme- 
diate testimony of God himself, we make no comparison with the 
lively voice of God himself, neither do we so much respect what 
organs the Holy Ghost used to set forth the Scriptures ; but we 
consider the matter itself, and the divine oracles which be written 
and we ponder in what estimation God himself will have us to 



68 A TREATISE OP 

accept the sacred Scripture, not as the writings and sayings of 
men, but as the writings and words of God himself. And we con- 
sider this also, as in a comparison made with the Church. For, to 
use that comparison again, the voice of the Scripture is God's own 
voice ; but the voice of the Church of Christ is called a human testi- 
mony, as the word or writing of a Prophet or an Apostle, compared 
with the lively voice of God, is called the record of man, as Christ 
himself testifieth, (John v. 34.) And thus far of the first controversy. 



CHAPTER VIII. 

now IT MAY APPEAR THAT THE SCRIPTURE IS THE WORD OP GOD. 

The second controversy is. By what argument may it appear that 
the Scripture is the Word of God ? Like as then the first 
question was this. Whether the Scripture be God's word ? so 
the question in hand is this. How and by what evidence this 
may appear, that the Scripture is God's word ? To this I an- 
swer on this manner : That we have no need simply of any other 
light, or of any one special evidence to demonstrate this matter, 
but that very light which is in the Scripture. For the Scripture 
(being the first and immediate word of God) is of authority suflfi- 
cient in itself, and so likewise of itself most clear and evident, 
Scviptura est and the only cause of all that light which is in the Church and in 
the hearts of men. For like as the light of the sun is not per- 
s.' ceived nor to be seen by means of any other light, for that it so 
far exceeds all other bodily and external light, so, that spiritual 
light of the Scripture hath no need in itself of any other light to 
set forth the same, for that of all spiritual lights to enlighten the 
mind withal, it is the most bright and most beautiful in the world. 
But whereas evidences and demonstrations be here demanded for 
the proof of this matter, toconfirm the Scripture to be God's word, 

' By tliis letter, I presume, Holland means to point out the Sbmk in tbe 
text. 



to; 



god's effectual calling. 69 

that is, to be the very light, the cause of this doubtfulness is in 
ourselves, for that we be so blear-eyed and so blind by nature. 
Wherefore, the arguments which are brought for this purpose add 
no light to the light of the Scripture, which is of its own nature so 
clear, and cannot be made to shine more bright by any addition, 
but all serve to this end, to make that thing manifest unto us 
which is most evident in itself, and that our eyes may be opened 
to see that most full and most glorious light of the sacred Scrip- 
ture : that is, to behold the divine majesty of God shining bright, 
and speaking unto us in the holy Scripture. Like as if a man were s. 
to prove to a blind man that the sun did shine, he would not pro- 
duce arguments to commend the excellency of the light of the sun, 
but rather provide such things as whereby, if it were possible, he 
might open the eyes of the blind, that with his own eyes he might 
look on the glorious light of the sun. Wherefore, in a word, what- 
soever arguments men ask of us to demonstrate the light of the 
Scripture, they ought not to be demanded because of any defect in 
the Scripture, but in respect of us, because we be so blind, having 
need of all arguments and helps every way to open our eyes, that 
our sight may be quickened to behold this glorious light. 

The arguments and helps whereby our eyes may be opened to 
behold the light of the Scripture, or God speaking and shining in 
the Scripture — these arguments, I say, which the godly and leai-ned 
use for this purpose, be not of one sort, but many in number. But 
if the Holy Ghost, speaking in the Scripture, do not first of all ^p"^- '• ^"^ ^^• 
inspire our minds, and open the eyes of our understanding, for he 
alone can do it, assuredly it is but lost labour to speak of any 
other argument or help ; if we be not taught of God, and by his isaiah. 
Holy Spirit, all other means shall profit us nothing at all. Where- 
fore, the first and most principal cause to effect this, that we may 
behold the light of the Scripture, so bright in itself, must be the 
Holy Ghost teaching us inwardly in our hearts, and opening our 
understanding, that we may behold that light of the Scripture, and 
may acknowledge the voice of God, and of Christ himself, speakinrr 
in the Scripture. And the Holy Ghost also himself in this work 



70 A TKEATISE OF 

gives no new light to the Scripture, which is clear and glorious in 
itself, as is aforesaid, but enlightens our minds, to this end, that we 
may see the great light of the sacred Scripture. Again, the Holj 
Ghost, in this great work of our illumination, effecteth it by cer- 
tain means and instruments, whereby it pleaseth him to work in our 
hearts and minds. 

The means which the Holy Ghost useth for this work are of 
two kinds. The first is internal ; the second Is external. The in- 
ward mean is in the very Scripture itself; the outward is without 
the Scripture. The internal mean is the principal organ or instru- 
ment of God's Spirit in this work, and it is that very light which 
How the shlneth in the Scripture. The Holy Ghost, then, doth first of all 

Ihily Ghost '^ J J 7 

urtVknmv*'' open the eyes of our understanding, by the light of the Scripture, 

tures"'^ to discern that light of the Scripture, so bright in itself, and so 

unknown unto us. And he cleareth our understanding, to see the 

light of the Scripture, by the very Scripture itself and by the 

Inward lio;ht of the Scripturc, many ways. For partly he eflfecteth this 

means to see ° i ^ ^ ^ i. j 

the sci'i')-°'^ by producing certain testimonies of Scripture which plainly testify 
tiires. p£ ^j^jg great light of the Scripture, and of God speaking in the 

1. Scripture, as that place. All Scripturc is given hy dioine inspiration ; 

2 (2 Tim. ill. 16 ;) partly by suggesting into us, that we observe 

3. the spiritual matters which are therein described ; partly by ad- 
monishing that we note the spiritual Avords whereby the same 

4. spiritual matters are expressed and set before us ; partly by warn- 
ing us to observe the truth of the divine oracles by the complement 

6 of the prophecies. Again, he sets before us the beautiful harmony 

of the Scripture in the Old and New Testament, the one sweetly 

6. testifying of the other. And here he omltteth not the miracles 
which he recordeth therein, whereby the celestial doctrine had in 
the beginning a confirmation. He putteth us also in mind of the 
martyrs which sealed the same truth with their blood, as we read 
in the same Scripture. By these means, and such like, the Spirit 
tcacheth us out of the very Scripture, that the sacred Scripture is 
God's word, by clear evidence manifesting that great and excellent 
light which is in the Scripture. Add also unto the aforesaid means, 



god's effectual calling. 71 

tlie worth and holiness of those men which wrote the Scriptures, 
as the same is testified and recorded in the Scriptures. And this 
is the internal and principal mean and instrument of the Holy 
Ghost, whereby he teacheth us and bi'eedeth faith in our hearts, 
whereby we be certainly persuaded that this Scripture is the very 
word of God. 

There are also other means without the Scripture, whereby the External 

A ' •' means to 

Spirit proveth the same thing ; as the constancy of the martyrs, ^crip'iure to 
which daily seal with their blood the truth of this heavenly doc-^TOi^*^^ 
trine ; and the persecution raised by the enemies of the Church 
against it, and the enmity of Satan against it, and the preservation 
of the divine oracles of God unto our times ; and, to be short, the 
testimony of the true Church of God for it. All these are without 
or beside the Scripture, and give us a secondary kind of demon- 
stration, whereby the Holy Ghost worketh also, as it pleaseth him, 
and openeth the eyes of our understanding, enlightening us to see 
and hear God himself speaking and shining in the Scripture. 

But here we be to observe, that the Holy Ghost doth not beo^et 5;^'"?/**''«'^ 

' -I o by these 

faith in our hearts, properly and principally, by this second kind ofJ^J^fi^n^/^y^Qf 
external means, — for the proper and principal instrument of God to and comer- 
breed faith is the very -word of God himself, for it must be, ne- saints, ine- 

pareth us to 

ccssarily, either the lively voice of God or the sacred Scripture, i-eceivo the 

•' ' •' '■ ' precious 

which serveth us instead of the lively voice of God himself, — but ^'^'^^^ -^.j 
either prepares our hearts only to receive faith afterwards by the^'*^''"" ' ' 
word of God, or to confirm the same in some sort, being already 
engendered in our hearts by God's word. For this cause, this 
second kind of means sometimes is sent before the voice of God in 
t]\e Scripture, whereby the Holy Ghost otherwhiles makes men's 
minds ready to entertain faith and grace offered. This we read of 
Augustine, for he speaks it of himself, / would not have believed 
tke gospel, hut that the authority of the Catholic Church moved 
me thereunto ; by which words he meaneth, that when he Avas a 
Manichee, he was prepared by the authority and testimony of the 
Church to believe the gospel. Afterwards, notAvithslanding, the 
same Holy Spirit which thus prepared him by the testimony of the 



■word. 



72 A TREATISE OF 

Church, — I say, the same Spirit did beget faith in Augustine's heart 
by the very Scripture of the gospel, whereby he did believe that 
the gospel was the very word of God. For this cause he speaks 
Anfnistine'B clscwhere of himself. And let usfolloto them (saith he) which do 
invite us 'first to believe that which ice cannot behold as yet, that 
being strengthened by faith itself, we may be worthy to understand 
what we believe, not by the relation of ?ne7i, but by the grace of 
God himself inwardly confirming and enlightening our minds. So 
the M^oman of Samaria, (John iv. 39,) as a member of the Church, 
did, by her kind of preaching, prepare the Samaritans to the faith 
of Christ, and they having heard Christ himself, said to the 
jihn iv. 42. woman. We believe no longer because of thy sayings, for ice have heard 
Win them' Jiiui ourselvcs, and know that this is indeed the Christ, the Saviour of 
conversation, ^^/^^ xoorM. By which words they plainly testified, that they were 
vit!..iui the pi-ep^i-ed only by the woman's testimony to embrace the faith, and 
that faith was engendered in their hearts by the powerful voice of 
Christ himself. Wherefore, it is clear that sometimes this kind of 
mean and argument, as is aforesaid, goes before faith, is begotten 
in the heart to prepare us. And sometimes this follows faith for con- 
firmation. And sometimes, also, this kind of argument [both] goes 
before faith, and follows after it : it goes before,! say, for preparation ; 
it follows after for confirmation. For the Spirit teacheth us many 
Avays, applying himself to divers men in divers manners, as it 
scemeth good unto himself, and as men's infirmities do require. 

And here we be to observe, that there is no absolute necessity 
of this secondary kind of argument, which is external and less 
principal, to beget faith in us ; for it ought to suffice us, if the 
Spirit teach us only by God's word. But to help our weakness the 
same Spirit addeth the other secondary kind of argument, as 
Christ plainly teacheth us, (John v.,) where he saith, the testi- 
mony of John Baptist concerning him was not simply necessary, 
but that God so provided to help their weakness and unbelief; 
(verse 33,) John gave testimony to the truth, hut I desire not the tes- 
timony of man. Nevertheless, these things I speak, that ye may be 
saved. And that John's testimony was but a secondary argu- 



Juhn iii. 



god's effectual calling. 73 

ment only, and that Christ's own record of himself was the first, 
he showeth plainly in the words following; (verse 36,) But I have 
a greater witness than the witness of John : for the works which the 
Father hath given me to finish, the same works thai I do, bear witness 
of me that the Father sent me. And this is our judgment con- 
cerning this argument, whereby we prove the Scripture to be the 
word of God, and our answer to the question, wherefore it is so as 
we avouch it. 

What the Papists think in this matter, it Is easily seen by their how the 

^ ^ ' -z <i Papists prove 

words and writings. Their judgment briefly is this : The mean ||j"jj^'^'j|'^{.'^'' 
and principal argument, and, in a manner, the only way with them^°^^' 
to demonstrate the Scripture to be God's word, is the testimony of 
the Church, not only the Catholic, as they speak, but also those of 
their church which have preserved the faith, as they speak, by con- 
tinual successions from the Apostles unto our times ; and here they 
understand principally the Popes, who, as they say, succeeded 
Peter and his chair. These men will have the Church the judge 
and interpreter of all Scriptures, from Avhose judgment it may not 
be lawful for any man to depart for an appeal to any other judge. 
And they ascribe this dignity and prerogative to the testimony of 
the Church, because they Avill have the Scripture, which is written 
in the heart of the Church, to be the principal Scripture, and that 
we account and esteem of the voice of the Church as the very 
lively voice of God himself; as if God now spake first principally 
in his Church, and by the voice of his Church. If they will have 
it so, that the voice of the Church be the primary voice of God 
and the primary Scripture of God, it is evident that they deem 
the greatest light we have is to be found in the voice of the Church, 
and the same to be most clear and demonstrative, not only to us, 
but also in and by itself; and, therefore, that this light enlightens 
the sacred Scripture, not in respect of us only, but In respect of 
themselves ' also. For which cause one of them hath said, that the '"'* ^'«'- 

•" piieiiiy of 

Scripture is of no more validity, without the authority of the Church, ^*p'^*** 

^ Incon-ect. It should be : lu respect of its own nature also. The orlgiual 
is : sed ctiam ratione sui. P. 74. 



74 A TREATISE OF 

than ^sop's Fables. For the voice of the Church being unto them 
the primary voice of God in all respects, forasmuch as it is lively 
and vocal, and for this cause both by nature and to us most mani- 
fest ; it foUoweth, according to their judgment, that it yields light 
unto the Scriptui-e, not only in respect of us, but also in respect of 
the Scripture itself; and yet is it in verity but a certain secondary 
Scripture, and a certain secondary voice.^ For, as they avouch it, 
the voice of the Church is as God's own voice sounding from 
heaven, serving to confirm the voice of the Scripture, which now 
is but man's voice only, and to ratify and make authentical the very 
Scripture, as being written but by certain scribes, and published only 
by the hands of men. This must be the consequent of their prin- 
ciples, or conclusion of their premises, albeit other men be of 
another judgment. 

As for ouiselves, like as we deny the conclusion which they infer 
upon the former principles, so we reject also their very principles. 
For we deny and refuse their first ground, to wit, that the voice of 
the Church is to be accounted the lively voice of God himself, and 
that the Scripture, written in the heart of the Church, is to be 
accounted for that Scripture which was written by the very finger 
of God. And we affirm, that the only prophetical and apostolical 
Scripture is to be esteemed as the lively voice of God ; we avouch 
it, I say, that this prophetical and apostolical Scripture only serveth 
us instead of that Scripture Avhich was written by God's own finger. 
"We add, also, that the sacred Scripture is unto us a book of revela- 
tion of those divine mysteries which were hidden in God's own 
breast from eternity ; for this is the very will of God, that we attend 
on him speaking in the Scripture as it were in his own lively voice. 
They have (saith he) Moses and the Prophets, (Luke xvi. ver. 29 ;) 
that is, the books of Moses and the Prophets. And God will [not] 
have this Scripture in no less account than that Scripture which he 
wrote in times past with his own finger in tables of stone. The 
voice of the Church — I mean the true Church, not the lying 

"^ Incorrect, The last clause should be : Which is a cortaiii secoiularv writ- 
i))g, and a certain secondary voice. 



god's effectual calling. 75 

])apistical synagogue — is but as the voice of the handmaid or as the 
voice of a crier, which is to publish and to proclaim that voice of 
God, full of excellency, speaking in the Scripture. But the Scrip- 
tiue in the heart of the Church, that is, the maxims of God's 
truth written in the hearts of the faithful, they be nothing else but 
a certain secondary Scripture, taken out by the Holy Ghost out of 
that primary and most sacred Scripture, and engraven in the minds 
of men. For how much, think you, of that full measure of the 
})rophetical and apostolical Scripture is there taken forth and 
engraven in our minds ? I say, that if all men's hearts were bound 
together, yet all they could not comprehend all those things fully 
and perfectly, which be recorded in the prophetical and apostolical 
Scriptures. For the Catholic Church, so long as it is conversant 
on the earth, is not capable of all that light which shineth in the 
sacred Scriptures of the Apostles and the Prophets. Let their first 
principle be thus beaten down, and their corollary or second con- 
clusion, to wit, that the voice of the Church is most manifest both 
in itself and lanto us, will fall to the ground of its own accord ; and 
so both principles being shaken, their conclusion, which they infer, 
is of no strength to stand, but must fall away. 



CHAPTER IX. 

OF THE FIRST PROPRIETY ' OF THE SACRED SCRIPTURE. 

AVe are now to proceed, and to make it manifest that the holy ^i^ty'^f^^he' 
Scripture is of greatest antiquity ; and this is the first propriety mostandeut. 
before ascribed to the Scripture. Here, first, we be to find out the 
divers acceptations of this word Scripture. This word Scripture may ^5'''/"^'^^**'\" 
be taken either for the matter only, and the very substance which ^'^"i'""^- 
is contained in the words and letters ; or not only for the matter 
and substance, but also for the very writing itself, or the form 

' Pro/?m'to5 is RoUock's word, /.e., peculiar cliaracteristic ; in which sense Hol- 
land use? Propriety, interchangeably, as will be seen, with Property. 



76 A TREATISE OF 

wherein that substance is expressed and set before us. Now, if by 
this word Scripture ye understand the very substance itself, it is 
without all controversy that the Scripture is most ancient, because 
it is the substance of those divine oracles which not only patriarchs 
and prophets have spoken, but also God himself uttered ; which 
things also were hidden in God's mind from eternity. But if ye 
understand by this word, not only the substance, but the very 
writing, and in this respect also, the Scripture may be said to be 
most ancient. For, as touching the prophetical and apostolical 
Scriptures, in respect also of the writing and manner of revealing 
of them, as we said often before, it is God's will that we so esteem 
them, not only as the lively voice of the Prophets and Apostles, 
nor only as the lively voice of God himself, or as a book written 
with his own hand, as the Decalogue was set down with his own 
finger in tables of stone, but also that we so accept them as the 
very mysteries, and, if I may so speak, as the very divine notions 
which were engraven in God's own mind from eternity. 

To clear this point a little. The verity kept secret in God's mind 
from eternity was in time manifested many ways, or in divers 
forms ; for it was revealed partly by the lively voice of God him- 
self, partly by the voice of the Patriarchs, Prophets and Apostles, 
to pass by Angels in silence, and partly also by the Scripture 
which was written by the Prophets and Apostles. The lively and 
immediate voice of God did cease long since ; neither have we that 

How to cs- copy which God himself wrote. The Patriarchs also, and the Pro- 
teem .if the ^"^ ,,,. 
written word phets, and the Apostles, have ceased to speak; tlic writmgs only 

of the Prophets and Apostles remain to this day. Wherefore this 

we hold as necessary unto faith, that we accept these writings or 

1. books, first, instead of the lively voice of the Prophets and Apostles. 
2. 3. Next, in place of the lively voice of God himself. Thirdly, of the 

4. Scripture written with God's own finger. Fourthly, and lastly, as 
that holy verity and divine mysteries which are recorded in God's 
own breast ; which oracles being simply, without comparison, of 
greatest antiquity, it is very manifest that the prophetical and 
apostolical Scripture is after a sort most ancient. For what may 



god's effectual calling. 77 

be avouched of the lively voice of God himself, or of the oracles of 
his mind, the same in some respect may be said of the Scripture 
supplying unto us their defect. For if I may truly say, in some sort Substance of 
the Scripture is the lively voice of God himself, do I not as truly simply most 
speak also in like manner, the Scripture is most ancient, forasmuch 
as the voice of God is most ancient ? But it shall suffice us to com- 
mend the antiquity of Scripture, to consider the substance only of 
the Scripture, Avhich, without all controversy, is most ancient. But 
the very Scripture and writing itself hath liis excellency also, for 
that the Scripture, in respect of the very writing, is said to be given 
us also by divine inspiration. For there is not a jot or prick in thescripturaest 
very writing which is not by the inspiration of God. io'rryiva- 

Here the adversaries take exception, and, as elsewhere often, so 
here they prefer their Church before the Scripture, and they affirm 
the Church is more ancient than the Scripture. For they say there a Popish ob- 
was a Church two thousand full years before Moses, the first writer 
of the Scripture ; and, since Christ's coming, the Church for many 
years wanted the Scriptures. But that which hath been already 
written, and is aforesaid, can easily solve this objection. For if we 
understand by this word Scripture, not only the characters and 
books, but also that substance and matter contained in them, for 
we have the Prophets and Apostles speaking in the Scriptures, and 
we have their lively voice, we have, I say, the lively voice of God 
himself, and the very express mind of God contained in them ; — if, 
I say, we understand by this word that substance, it cannot then 
be denied but the Scripture is more ancient than the Church, 
which was horn not of mortal seed, but of immortal, even by the word 
of God, ivho liveth and endureth for ever. (1 Pet. i. 23.) I say, the 
premises well considered, it shall appear the Scripture is not only 
more ancient than the Church, but to be of greatest antiquity, and 
to have been with God from everlasting. But if by this word ye 
understand both the matter and writing, in this respect also it shall 
be no disparagement to avouch it to be of greater antiquity than 
the Church, yea, to be most ancient, as we have at large before 
showed. And thus far of the first property of the sacred Scripture, 
and of the third controversy. 



76 A TREATISE OF 



CHAPTER X. 

OF THE SECOND PROPERTY OF THE SACRED SCRIPTURE, WHERE 
BEGINS THE FOURTH CONTROVERSY. 

The second property of the sacred Scripture is opened suffi- 
ciently, in a manner, already, in the second controversy before handled . 
This property is this, that the Scripture is most clear in itself, and 
most easy to be understood : for, it being the very word of God, which 
word every man must necessarily grant to be in itself most clear, 
most manifest, and most perspicuous, whether you respect the 
words or the matter contained in the words, if men will not offer 
extreme injury to God's Holy Spirit, assuredly it must follow, I 
say, that the Holy Scripture is in itself and of itself, most clear 
and evident in every part and in every respect. Of this great per- 
spicuity of the Scripture, the Holy Ghost testifieth often. (Psalm 
cxix. 105,) The icord of the Lord is a lantern to my feet. (Psalm xlx. 9,) 
The -precept of the Lord (saith the Psalmist) is clear, and enlighteneth 
the eyes. (Prov. vi. 23,) The commandment is a lantern, and the law is a 
light. Tiie Lord by the Prophet Isaiah (chap. xlv. 19) saith, / 
have not spoken in secret: and, (2 Peter i. 19,) he saith. We have a 
most sure word of the prophets, to the ichich ye do ivell that ye take 
heed, as to a light thatshineth in a dark place. Wherefore the whole 
Scripture, and all places of the Scripture, are by themselves, and 
in themselves, most manifest, most clear, and applied also to the 
capacity of the vulgar sort, and of the most unlettered among the 
people. For it is cei-tain that the Lord in the Scriptures doth, as 
it were, lisp with us. (John iii. 12,) Lf I have spoken to you of 
earthly things, and you believe not; that is, I have spoken unto 
you after an earthly and plain manner, and I have applied myself 
to your capacity. 
All the seiip- I have avouched that the sacred Scripture is in itself clear and 

turu cluiir rr, . . . n i 1 il i • 

and easy to easv^ Truc it IS, II yc respect men as they are men, that is, 
believer. natural and carnal, the holy Scripture unto such is altogether 



god's effectual calling. ^ 7^ 

obscure and strange ; for the natural man doth not conceive the i Cor. u. 14. 
things ivhich appertain to the Spirit of God. But if ye consider the 
spiritual man and such as be taught of God, I grant to such it is 
partly obscure, because they be as yet in part carnal. And for this 
cause the godly put up continually supplications unto God, as 
feeling the reliques of their natural blindness and corruption, and 
making requests, that the eyes of their understanding might be 
opened, that they may behold the bright shining light of tlie 
Scriptures and of every place and portion of the Scripture, being 
otherwise most evident in itself. All the religious and godly in 
their prayers are so far from laying any imputation of hardness and 
obscurity on God's word, that they do ever accuse and condemn 
themselves and their own blindness and dulness. 

And, albeit this be true that all the Scripture and all places of^'oie. 
the Scripture be simply and in themselves most clear and easy, and 
only dark and hard by reason of our corruption and blindness, yet 
this cannot be denied, but that some places of Scripture be more 
clear in themselves than others, more easy and more evident — as 
those Scriptures concerning faith and manners, which be so neces- 
sary unto salvation. They be, I say, so clearly set down, so often 
repeated and in so many places expounded, that Ave need not many 
rules for interpretation or to find out the knowledge of them. But 
these places also require the grace of God's Holy Spirit ; for, 
without him, spiritual things, which be most perspicuous and evi- 
dent, cannot be understood of any man on earth. Wherefore he 
that is ignorant of the most elear Scriptures, which do so much con- 
cern his salvation, is altogether blind, and lieth as yet in the 
woeful state of perdition, for so the Apostle spcaketh. If that the 
gospel be hid, it is hidden to them tJmt are lost. (2 Cor. iv. 3, 4.) 

As for other Scriptures which are more hard in appearance, for 
that they do not so much concern the necessary articles of faith, 
and rules of life and conversation, we may be ignorant of them 
without danger of faith and salvation ; albeit the knowledge of such 
places might bring some light for the better understanding of the Sow to in- 

ci- 1'ip • 11 •/>'iT terpret and 

Scriptures, which 01 necessit}'- must be known concerning faith and expound 

' ' •' . , *= haid Scrip. 

manners. And we may attain some tolerable interpretation of*"'^*- 



80 A TREATISE OP 

these Scriptures, analogical unto faith, if we observe those rules of 
knowledge and interpretation which are commonly recommended 
by the learned, ever making God's Holy Spirit our first and princi- 
Ruies. pal guide for our inward illumination and insti'uction. The rules 
which follow this are but the means which the Holy Ghost useth, 
and they are borrowed partly out of the Holy Scripture, as by con- 
1. 2. feren-ce of places of the Scripture, either the very same, or the like 
3. in sense and phrase ; partly from elsewhere, as of the common-places 
4. 5. of divinity, of the testimony of the Church, of the grammar itself, 
c. especially the Hebrew and Greek ; and good rules and helps are 
had from rhetoric and logic, which teacheth us to consider not only 
of simple arguments set apart, but also of the disposition and con- 
nection of arguments, bound and knit together in axioms or pro- 
positions, in syllogism and method. For logic teacheth us the 
coherence of antecedents and consequents, which serveth not a 
little for the unfolding and opening of hard places. And to pass 
7. over other things, some little insight in ethics and physics, &c., 
may give some help hereunto. But, above all things, we must 
remember to put up unto God continual and fervent prayers, to 
open and to enlighten our minds by his Holy Spirit. If men 
observe these means for the interpretation and understanding of 
the Scriptures, and hard places of the Scripture, we shall not lightly 
err from the truth of God. 
The drift of Hcrc fumc tlic advcrsarics, and endeavour to prove by many 
afflrming the arguments, that the Scriptures in themselves and of themselves are 

Scriptures to ° . 

be obscure, obscurc, cvcu in those places which are necessary, and appertani 
to salvation, to this end and purpose, forsooth, to withdraw men's 
minds from reading the Scriptures, that they may attend and trust 
to their dreams, and that they may obtrude their glosses on the 
Church, even what please them, and what for the most part they 
prefer before the text itself; writhing, as it were, and drawing 
rather the text of Scripture to be their gloss, than giving any light 
of interpretation by or from the text itself.' And here they contend 

I Obscure. It should be : Eather distorting the text of tlie Scriptures to 
agree with their gloss, than drawing the interpretation from the text of the Scrip- 
tures. 



god's effectual calling. 81 

against us with testimony, first, of the Scriptures themselves ; next, 
of the doctors and fathers of the Church ; and, histly, with argu- 
ments of their own ; all which may easily be answered, if w^e ob- 
serve well the grounds before set down. It shall suffice us now to 
hear only one or two of their arguments refuted. 

They demand, whether for these Scriptures now extant of the 
Old and New Testament, we have no need of commentaries, which 
are now in the world very many, written by many men ? I answer. 
That the divine Scriptures of themselves have no need of the com- 
ments and interpretations of men ; for the Scriptures we account 
them to be the lively voice of God himself: and what is there that 
can make this voice more clear and evident in itself? Can either 
man or angel speak any thing more clearly than God himself? or 
doth God purposely affect obscurity ? both which to avouch is 
very blasphemous. As for the commentaries or expositions of thecommen- 
godly learned, which have spent some good time in the Scriptures 
of God, we grant they help the ignorant and the common sort 
very much, and that they serve well to dispel the clouds of our 
natural corruption. 

But this may seem a greater question and more doubtful, touch- 
ing the preaching of God's word, and the expounding of the Scrip- 
tures, by pastors and preachers in the public assemblies : whether 
preaching be not necessary — I mean the lively preaching of pastors 
and teachers ? I answer, The Scriptures of God, which we account 
as the lively voice of God, have no need of this means in them- 
selves ; I say, that God and his word in themselves need neither 
this preaching nor interpretation of the Scriptures ; but the neces- 
sity of the ministry and of preaching is only in respect of us, and 
of our blindness and ignorance, which be but as children, yea, as in- 
fants in a manner, all the days we live on earth, Eph. iv. 20 ; 1 Cor. 
xiii. 11. And when, as we shall become men in the world to come, 
then shall we have need of no such ministry : for we shall rest con- The state of 

the elect in 

tented, being filled with that only light of God and of Christ, ^'^^*^^'^- 
without any further instruction of men and angels. And thus far of 
the second property of the Scripture, and of the fourth controversy. 
VOL. I. F 



A TREATISE OF 



CHAPTER XI. 

OF THE THIRD PROPERTY OF THE SACRED SCRIPTURE, WHEREOF 
ARISETH THE FIFTH CONTROVERSY. 

The third property of the sacred Scripture is this : It is most 
simpiicis- plain and pure, whether ye respect words or phrase ; neither hath 
it any ambiguity or doubtfulness in it. This property differs from 
the former herein, for whereas perspicuity extends itself, and con- 
cerns words and matter ; this simphcity or plainness, as I may so 
speak, is of Avords only. This we avouch, then, that the sacred 
Scripture is of itself most single and plain, void of all ambiguity 
circcmiocu- and amphibology, or that it containeth nothing doubtful in one 
speech. place Nvhich is not expressed in another, if there be any obscurity 
in it. For the word of the Lord and his Spirit be ever single and 
sincere ; neither doth God at any time speak to catch men with 
ambiguous and doubtful speeches, as do devils and sophisters ; but 
to teach men his holy truth. For the Spirit of truth leadeth us into 
all truth, John xvi. 13. And the Scripture is given of God by 
inspiration, and is the very word of God, as is before showed. 
Wherefore, if we will not offer God extreme injury, we must neces- 
if the Scrip- sarily grant that the Scripture in itself is most plain and simple in 

tures seem jo i j. j- 

d?lmi"ihine"' sGnse and signification. I say, the Scripture in itself is plain, as 
coiTupaon.'^ touching the sense : for if there be any ambiguity in any words of 
Scripture, that diversity or darkness may not be imputed to the 
Scripture, but to tlie bhndness or ignorance of men, even of such 
also, which do not of any evil purpose of heart pervert the Scrip- 
ture. For there be many which impiously wrest the same to the 
one side and the other, when as they know right well, notwithstand- 
ing, the sense of the same Scripture is only one, plain and evident. 
To approve this plainness and simplicity of the Scriptures, first the 
Son of God himself, in his disputations against Satan and all his 
adversaries, borroweth hence his weapons, by his own example 



god's effectual calling. 83 

recommending the sacred Scriptures to all men. Next after hlra 
the Apostles and their successors, and the Fathers themselves have 
drawn their arguments from the sacred Scriptures against heretics, 
both for confirmation of truth and confutation of error. 

The adversaries here contend against this property of the sacred 
Scripture, and they hold that that is doubtful, ambiguous, and 
blasphemously report that it hath a nose of wax, and may be turned ^'"t^instar. 
here and there : For which cause they affirm it is the book of 
heretics, and that of it spring heresies, and that all men seek to 
maintain their errors by it. But these blasphemies are easily 
answered by that which is before showed. For this ambiguity and 
flexibleness is not to be imputed to the Scripture, which is given 
of God by divine inspiration, and serveth us instead of God's own 
voice ; but must be ascribed either to the ignorance or malice, or 
malapertness of men, who either cannot apprehend the simple and 
true sense of Scripture, or maliciously pervert and turn the same 
into a strange sense. 

Here they object, that the Scripture is full of tropes, allegories, Ob. 
parables, words of divers significations, amphibological sentences, 
visions, all which have their ambiguity. I answer, That this matter a. 
may the better be cleared, we are to look a little more soundly into 
it. The ambiguity which is contrary unto simplicity, being in the 
words and not in the matter — for the words are ambiguous, and 
not the matter — let us reduce all ambiguity which is in the words 
into five principal heads. For, first, there be simple or common rive pnnci- 

, . . pal heads 

words of divers acceptations : secondly, there be tropical or figu- 
rative words : thirdly, there be whole speeches or sentences which 
carry a doubtful signification : fourthly, there be allegorical 
speeches consisting of the continuation of tropes : fifthly, there be 
also typical words and sentences, concerning types and figures. 

Of all these, this I say generally, that in all such places the 
Holy Ghost hath but one only simple sense and meaning. For as 
touching words of divers significations, if any such words be found 
in Scripture in the originals, Hebrew and Greek, (as that cannot be 
otherwise, but there must be such in the ►Scriptures,) first, I say, 



84 A TREATISE OF 

that such words have but one signification only in sucli places, and 

that the Holy Ghost purposeth and iutendeth but one thing by 

them. For the Holy Ghost desireth not to use any fallacion or 

Howtoun- sophistication. Next, I answer, That we may deprehend that one 

doubtful siy-nification, and that one plam meanmg oi the word, we desn-e 

■\vovd, phrase, o ^ x o 

rnScrlTilr^e ^° ^"^^' either by the drift of the Holy Ghost in that place or text, 
■where any such word is, or by conference of other places of Scrip- 
ture where the like word is to be found ; or by other Scriptures, 
expressing the same sense and matter in other words ; or by obser- 
vation of grammatical accidence, accents, points, or pricks, and 
such like. And where we find tropes and w^ords borrowed and 
drawn from their proper and native signification in any text of 
Scripture, I say that these such words are used by the Holy 
Ghost purposely, to express in a more significant and lively manner 
but one sense and meaning. As where it is said, " This is my body," 
by the metonymy, which is the word " body," the Spirit speaketh 
more significantly than if lie had said, " This is a sign of my body :" 
for by that metonymical phrase, the Holy Ghost plainly avoucheth 
the sacramental union which is of the sign and of the thing signi- 
fied. Next, I say, if the trope seem somewhat obscure and strange, 
that ye may find the signification of the same trope by a word of 
proper signification, either in the same Scripture, or in some other 
Scripture where the like trope may be found. 

A sentence If JO meet in Scripture with a sentence seeming ambiguous, first 

in Scripture 

seeminK am- jjg well assured that God's Spirit doth not purposely speak doubt- 

biguous. I X ^ L 

fully, as sophisters do, but hath ever one single and plain meaning ; 
but men do both give and receive an evil construction of the con- 
text, either ignorantly or maliciously. Next, I say, that other 
places of Scripture do more clearly set forth the self-same matter. 
Finally, if you find allegories in Scripture, of them this I aflSrm, 
that first they serve for illustration : next, that they have but one 
slo-nification or sense; and the same is either manifest, and needeth 
no further exposition ; or if it be obscure, it is more clearly 
A typicii expressed somewhere else in the Scripture. And as for Scripture 
scriptiut. concerning types, I say of ihem also, first, that they have but one 



god's effectual calling, 85 

signification, and signify types only, and not also the matter signi- 
fied by them : next, that one very sense of the types is applied to 
signify another thing, that is, the body itself; for the types them- 
selves caxrj in them the significations of the things signified, and 
shadowed by the types, and not the words themselves which are 
used to set forth the types. For in that history recorded. Gal. iv., 
this name Sarah signifieth Abraham's wife, that is, the type only : 
next, the type signifieth the covenant, that is, the thing shadowed, 
figured, and signified by the type. And thus far of the third pro- 
perty and fifth controversy. 



CHAPTER XII. 

OF THE FOURTH PROPERTY, AXD SIXTH CONTROVERSY. 

This we say also concerning the sacred Scripture, that it is 
most eflfectual, most lively, and most vocal, sounding to every man 
an answer of all things necessary unto salvation. The life, which 
here I understand is not any fleshly or carnal life, as the life of 
man, but that spiritual life, as the life of God : and by a lively 
voice I mean a spiritual voice, speaking not so much to the ear as 
to the mind of man. For, first, if ye respect the substance of this 
divine revelation, this, which I avouch, is without all controversy. 
For the Scripture contains in it the word of God, xchick is lively 
and powerful, &c., (Heb. iv. 12.) Next, in the form of the revela- 
tion thereof, that is, the very writing of God, this is evident 
in like manner. For it was given and Avritten by divine inspiration ; 
and whatsoever is of this kind must necessarily be in itself both 
lively and spiritual. Again, this Scripture is unto us, if not the 
lively voice of God, yet certainly instead thereof. For we have 
none other lively voice of God but this : for, as for the voice of 
the Church, pastors and teachers in the Church, the same may 
err; neither may it pi'operly be called the voice of God. The 



86 A TREATISE OF 

voice of God we must avouch of it, that it is a lively voice : Ergo, 
&c. Thirdly, the very Scripture speaks of itself as having a lively 
voice, as we may read, Rom. ix. 17, The Scripture saith, &c. Again, 
Isaiah's Scripture is said to cry concerning Israel, (Rom. ix. 27.) 
Fourthly, so many as propound questions of any matter necessary 
to salvation, be sent to it : Isa. viii. 19, 20, Should not a people inquire 
at their God : from the living to the dead? Turn rather to the law 
and to the testimony : If they speak not according to this icord, there is 
no morning light in them. Again, the Son of God himself, so often 
as any propounded questions unto him of the law, of divorcement, 
of the Sabbath, of the Messiah, of regeneration, and of the resurrec- 
tion, or how to attain eternal life, he always gave them answer out 
of the sacred Scripture, and ever he sends such as move any such 
doubts unto the Scripture. " How readest thou?" saith he: and 
" Have ye not read ? Have ye never read ? How is it written ?" 

Again, the Apostles of Christ, for all their assertions, bring proofs 
and testimonies out of the Old Testament. Apollos was a man mighty 
in Scriptures. He strongly confuted publicly the Jews with great vehe- 
mency, showing by the Scriptures that Jesus was that Christ, (Acts 
xviii. 24, 28.) The men o^^Qve^i received the word ivith all readiness, 
and searched the Scriptures daily, tchether these things icere so, (Acts 
xvii. 11.) Thus the primitive Church and the Fathers refuted 
heresies by the Scriptures. To conclude this point, most memor- 
able is that worthy fact of Constantinus the Great, who, pro- 
pounding the Bible to the Fathers, assembled in the Nicene Coun- 
cil, spake on this manner : — " Here I set before you the writings 
Evangelical, of the Apostles, and the sanctions of the ancient Pro- 
phets, Avhich can inform us concerning the sacred law of God. 
To beat back, therefore, the dint of the sword of the adversary, let 
us learn how to answer all objections of the adversary, out of the 
words which arc given us of God by divine inspiration." Lastlv, 
this I have said, that the Scripture is in itself lively and vocal ; for, 
as concerning deaf and dead men, that is, the natural never taught 
of God, unto such, I say, it is but as dead and mute. 

Here the adversaries blaspheme and reply, saying, that the 



god's effectual calling. 87 

sacred Scripture is but as a dead letter, mute, and not able to give 
answer to any man, not able to decide questions and controversies 
in religion : and, contrarily, they glory that the voice of the Church, 
which proceeds from the Scripture, (as they speak,) which is en- 
graven by God's own Spirit in the hearts of men ; they boast, I say, 
that this is vocal, and able to answer the demanders of all questions 
appertaining to salvation, and that this cannot be wrested nor per- 
verted, but ever abides the same in all respects. The answer 
to this calumniation and blasphemy is clear, of that which is before 
showed ; for we made it clear and manifest, that the sacred Scrip- 
ture is most lively and vocal in itself. And v/hereas controversies 
are not so soon decided by the Scriptures, the cause is not in God's 
word, but in men, which be either so naturally blind and dull, that 
they cannot hear and understand the Scripture, speaking and an- 
swering, yea, crying in their ears : or they be so malicious and obsti- 
nate, that they will not hear and understand ; yea, that they will 
full often, against their own conscience, wrest the voice of the 
Scripture into another sense, and that to their own perdition, i Pet. iii.i6. 
Wherefore we conclude this point, that the Scripture is in itself, 
and by itself, most lively and vocal. 

And, further, we be to remember, that to the end it may speak 
as a lively voice unto us, and to the end we may understand it 
concerning all controversies in religion, we must use the means 
before mentioned, and our very grammar is one special instrument 
for this purpose. For our eyes and ears are opened by such means Jieanstobe 
to understand the Scripture, and to attend unto God's voice, un'i^istaud- 

. . 'ing-ofthe 

speaking in the Scripture, if it shall seem good to the Holy Ghost ^'^^"i''^^"^- 
to work effectually by them in our hearts and minds. If so be 
that the Spirit work effectually by the aforesaid means, then the 
Scripture shall answer to all controversies concerning faith and 
religion, with a more clear, lively, intelligible, and distinct voice, 
than all the men in the whole Church shall answer, who can avouch 
nothing sound and certain, unless, first, they have received it from 
the mouth of the Scripture, and answer in the very words of the 
Scripture. For whereas these men say, the voice of the Church 



o6 A TREATISE OF 

is lively and vocal, heard of all men, and cannot be perverted and 
Avrested : to this I answer, first, That the voice of the Church (as 
is aforesaid) doth depend on the voice of the Scripture. Next, 
that the voice of the Church is subject to errors and change, so 
that they may this day answer one thing, and to-morrow another ; 
and this serves no better, in a manner, than a Lesbian rule to 
decide controversies concerning faith and religion. As for the 
Church of Rome, they have so long and so corruptly answered 
concerning faith and religion, that they have carried the world 
from the truth to lies, and errors, and infinite heresies ; that there 
is now no cause wherefore these men may so put forth to sale, the 
voice and sound of their Church, which is become so corrupt and 
adulterous. 



CHAPTER XIII. 

OF THE FIFTH PROPERTY OF THE CHURCH, AND OF THE SEVENTH 

CONTROVERSY. 

Now it resteth that we prove that the sacred Scripture Is simply 
most necessary. Here, then, I say, that if by Scripture ye under- 
stand the substance and the very matter contained in the words 
Fifth pro- written, it cannot be denied that the Scripture is so necessary that 
nire^'s most without it thcrc can be no Church in earth, for the Church is born 
and bred, not of mortal, but oj wimortal seed, ivliich is the icord of 
God, 1 Pet. i. 23. But if ye understand by the Scripture the 
very writing and form of revelation, I say, that in this respect also 
it is so necessary, that without this there cannot be a Church. 
For the lively voice of God is simply necessary. The Scripture, 
after a sort,, is the lively voice of God : Therefore, simply neces- 
sary. 

I grant it, that when as the lively voice of God did sound, and 
was heard in the Church, this writing, and this form of revelation, 



god's effectual calling. 89 

•was not then so necessary ; but when as God did cease to speak, 
and that the Scripture came in place of God's own voice, then the 
Scripture was no less necessary than the lively voice of God. For 
the voice of God must ever be in the Church, that the Church 
may have her being, and may continue on the earth ; yea, this 
voice must be heard by the Church, either by itself or by that 
which may best supply the want of the lively voice of God. Before 
Moses' time this voice itself was heard. After his time this voice 
sounded and spake in and by the voice and writings of Moses and 
the Prophets. When Christ has come, his own lively voice Avas 
heard. After Christ's ascension, for a time the preaching of the 2 Cor. v. ^19. 
Apostles, and the books of the Old Testament, were received for 
the lively voice of God himself, and of his Son Jesus Christ. Then 
followed the Apostolical Scripture, which, together with the Holy 
Scripture of the Old Testament, continue in the Church, to supply 
not only the lively voice of the Apostles, but also of God, and of 
Christ himself. By the premises it is evident, that it is simply 
necessary at all times that the lively voice of God sound ever in 
the Church of God, either by itself or by this supply, which we 
now avouch to be only the sacred Scriptures of the Old and New 
Testament. AVherefore, we plainly conclude, the Scripture is 
most necessary. 

The adversaries oppose themselves against this assertion, as 
against the former, and they deny that the Scripture is simply 
necessary : it is necessary, (say they,) that is, it is profitable or 
commodious for the well-being of a Church ; but it is not so neces- 
sary for the being, nor no such thing, as without which the Church 
can have no being. And for this cause do these men deny the 
necessity of the Scripture, that they may open the door to their 
authority and traditions, that is, to their own dreams, which they 
say be simply necessary, and prefer them before the Scripture. 
They are easily answered by the rules before set down. For if by 
Scripture they understand the substance of the Scripture, it can- 
not be denied that the Scripture is simply necessary. But if they 
understand not the substance only, but also the very Avriting, in 



90 A TREATISE OF 

this respect also, we have showed it by clear tlemonstration that 
the Scripture is simply necessary ; for that it is unto us in place 
of the lively voice of God himself. Wherefore, their assertion is 
false, howsoever they take this woi'd Scripture either in this sense 
or the other. 

But tliey say, the Church wanted the Scripture near two thou- 
sand years, all which time religion was preserved by tradition only. 
Therefore, the Scripture is not simply necessary. I answer, If you 
understand by Scripture the very substance of the Covenant, then 
your argument followeth not : for the substance of the Scripture 
was in those very traditions, whereby the Church was edified and 
kept. But if by this word ye understand the very writing, then I 
grant the Scripture was not extant so many years ; and I say, that 
it was not then necessary, for that then the lively voice of God 
itself was heard. If they conclude that because it was not then 
necessary, therefore it is not now necessary, or that it was not 
necessary, after that God had commanded it, and after that it 
began to be extant ; surely the consequence is very evil : for as 
ages and times have changed, so divers forms of revelation were 
necessary. 

Or we may more hriejiy set down this Controversy in this form. 
The Scripture is necessary not only for the well-being (as Popish 
schoolmen speak) but also for the being of the Chm-ch : Et hactenus 
Ti.e word ^st simplex necessitas. And this necessity is in respect of time only : 
necLsao"m for thcrc was not a necessity of the Scripture in all ages. I under- 
Heb.'i. i,2. stand by the word Scripture, not only the substance of the written 
word, but also the manner or form of revelation ; but this simple 
necessitv must be avouched of the substance and form of revela- 
tion in divers respects. For the Scripture, as touching the sub- 
stance of it, was necessar)^ to the Church in all ages, but in respect 
of the manner of revealing the same, it was necessary for a certain 
time only, to wit, until it seemed good unto Almighty God to 
teach his Church by the Scripture. Arg. 1. For the Lord God 
had not given his Church the Scripture, if he had not thought it 



god's effectual calling. 01 

necessary even for the being of his Church. Arg. 2. The lively 
voice of God was necessary in the time appointed for it : Ergo, the 
Scripture also is necessary in the time the Lord hath decreed for 
it : for there is but one and the same reason of both. Aeg. 3. It 
is necessary that God's will be revealed and communicated to the 
Church at all times, in one form or other, either by God's own 
lively voice, or by writing, or by both ; but now the lively voice 
of God hath ceased : therefore now the word written is necessary. 
The adversaries deny this absolute necessity, moved hereunto 
with these arguments following : — First, From Adam to Moses 
there was no Scripture : Ergo. I answer. The Lord God thought it 
not necessary for all that time. But when as the Lord himself 
began to write, and that the holy men of God were acted ardj^^f-' i^- 
moved by the Holy Ghost, first Prophets, then Apostles ; then tlie 
Scripture began to be necessary, and even simply necessary. 
Akg. 2. From Moses unto Christ, Job and his friends both 
believed and were saved without the Scripture. I answer, It is 
most like these also read the Scriptures, as may appear by the 
eunuch's story. Acts viii. Xext, I answer. That so many as were 
called without the visible Church, God dealt with them in an 
extraordinary manner. Akg. 3. They did more attend the tradi- 
tions of the Fatliers than the written word, even in the second a£:e. 
I answer. This is false. Aeg. 4. In the third age there was no 
Scripture of the New Testament extant for a long season : Ergo. I 
answer. The Apostolical Scripture began not long after Christ. 
Next, all that time I grant it was not necessary ; but when the 
Apostles were dead, and when their lively voice ceased, then began 
it to be necessarv. 



92 



A TREATISE OF 



CHAPTER XIV. 

OF THE SIXTH PROPERTY OF THE SCRIPTURE, AND THE EIGHTH 
CONTROVERSY. 

The Scripture is perfect, containing in it all tilings necessary 
for faith and manners, not only sufficiently, but also abundantly : 
for this is the perfection which here we do avouch. The sense, 
then, of the proposition is this : This kind of revelation contains all 
things, &c. The proof is this. Argument 1. The lively voice 
of God contained all articles or instructions concerning faith or 
manners : Ergo, So doth the Scripture. The reason of the argu- 
ment is evident; for that nothing in respect of substance was 
spoken by that lively voice Avhich is not recorded in the Scripture. 
Arg. 2. If the Scripture contained not all things necessary per- 
fectly, then evil were the condition of our Church, and of our 
time, M'hich heareth not the lively voice of any man speaking by 
divine inspiration, nor of any prophet or apostle. Arg. 3. The 
religious, and such as be taught of God, have a holy experience of 
the sufficiency of the Scriptures, and of the fulness of it. Add to 
these arguments these divine testimonies : Deut. iv. 2, Ye sJiall not 
add to the word that I speak, 8fc. Rev. xxii. 18, If any man shall add 
to these things, God shall add unto him the plagues which are icritten 
in this hook. Albeit these sayings are to be understood properly of 
particular books, yet the same reason serves for all books of the 
canonical Scripture ; and surely the reason binds more strongly : 
for if we may not add to particular books, how much less is it 
lawful to add to the whole canon ? Pro v. xxx. 6, Thou shalt add 
nothing to his words. This seems to be understood of the whole 
Scripture : Matt, xxviii. 20, Teaching to observe all things n-hirh I 
commanded gou ; Gal. i. 8, If we, or an angel from heaven, shall preach 
tinto gou another gospel, or otherwise than that which we have preached 
unto gou, let him be accursed ; John xx. 31, These things arc icritten 
that ge may believe, ^x. 



I 



god's effectual calling. 93 

And as for the judgment of the adversaries in this matter, which 
affirm that the Scripture is lame and maimed, chiefly note Bellar- 
min and his arguments for this purpose. They teach the Scrip- 
tures to be defective and weak, that we might give place to their 
traditions and forgeries. Wherefore, let us a little consider this 
matter of tradition. The word Tradition is general, and signifieth ofTradiuons. 
any doctrine written or unwritten ; and so this word is used in the 
sacred Scriptures, and in the ancient writers : albeit the Papists 
affirm that the Fathers use this word only to signify a doctrine not 
written. Testimonies of Scripture Avhich clear the general accep- 
tation of the word are these : Acts vi. 14, And shall change the ordi- Quos nobis 

tradidit 

nances which Moses gave us, or, which we had from Moses by tradition. '''1°^^'^ ■ ,^ 

n-il •• . . at TCOLflihu- 

2 Ihess. 11. 15, Keep the tradition or doctrine delivered unto you, ksu hi^rj. 
ichich ye were taught, either by word, or by our Epistle. xraditam 

f-pi 1 T • • o • • • 1 doctiiiiam. 

Ihe word tradition in Scripture is given other whiles to things y.galnrf 
necessary and continuing ; and sometimes to things not necessary I*''. '^*?*'' 
and temporary. The testimony which is 2 Thess. ii. 15, is of 
necessary doctrine. The place which is cited out of the Acts, 
xvi. 14, is of ceremonies : for here the Spirit speaketh of a decree 
of the council holden at Jerusalem, concerning blood, and things 
offered to idols, and that ichich is strangled: of which, Acts xv. 29. 
As touching traditions which concern necessary points of faith and 
manners, they were first delivered by the lively voice of Christ 
and his Apostles ; and then the short sum of them recorded in 
books, as may appear by that speech of the Apostle concerning 
the Lord's Supper, 1 Cor. xi. 23. And, again, 1 Thess. iv. 2, ^^.^^yyj. 
where he giveth rules of an honest conversation. And, ao-ain, '^'*'^' 
2 Thess. ii. 15. And as touching traditions which be not neces- 
sary, but ceremonial, they were either recorded, as of ecclesiastical, 
1 Cor. xi. 14, or not recorded, 1 Cor. xi. 34. Other things will I 
set in order when I come. He promiseth here to set in order butofccre- 
^premonies, and namely, such as did concern the Lord's Supper. Good Puie 
Of ceremonies only this I will say, they did no way exceed ; neither i. 
were they unprofitable ; neither were they delivered with any opi- ^ z 
nion of necessity to bind men's consciences ; neither were they 4. 



94 A TREATISE OP 

contrary to those things which were written. Yea, this I avouch, 
that there was nothing delivered by way of tradition, or touching 
ceremonies by the Apostles, which have not good ground and 
warrant in God's word, that is, in the books of the Prophets, 
and in the doctrine of Christ, which not long after was written by 
Popis'ihadi- the Evangelists and Apostles. And as for Popish traditions and 

tions ir.cl _ n ^ 

ceremonies, ccremonles, there is no end of them ; they are unprofitable, they 
are like old wives' fables ; all for the most part delivered with an 
opinion of necessity ; and most of them most repugnant to the 
apostolical doctrine. And thus do we distinguish traditions. 

The adversaries understand by Tradition their unwritten verity ; 
not that which is no where found written, but that which is not 
written by the first author thereof, that is, by him which delivered 
the same by his own lively voice. This, then, the Papists do here 
profess, that they cannot find their traditions in the Scriptures, nor 
prove them by the Scriptures. 



CHAPTER XV. 

OF THE SEVENTH PROPERTY, AND NINTH CONTROVERSY. 

The sacred Scripture is the judge of all controversies : I mean 
such controversies as are concerning religion. Now there be two 
principal controversies concerning religion : the first is of the 
The Judge of Scripture itself, who shall be judge here, or how it may be tried, 
t'^i"- that the Scripture is the word of God. The second is of the sense 

and interpretation of the Scripture, who shall judge of that, or 
how it may appear that this or that is the very natural sense of 
the Scripture. I mean by judgment here a definitive sentence 
pronounced and given with such authority, as that all men mu||; 
therein rest. By the word Scripture, I mean not only the sub- 
stance thereof, but also the form of revelation, which is also by 
divine inspiration. Again, this manner of speaking is improper, 



god's effectual calling. 95 

when we say of the Scripture that it is the judge of controver- 
sies. For to speak properly, the Holy Ghost is the judge ; for the 
judge must be a person, and the Holy Ghost, he is the third person 
in Trinity. The Scripture, therefore, is not properly said to be a 
judge ; but it is the voice and sentence which the judge hath 
given, the principal instrument or mean whereby the Spirit sets 
forth his judgment, and Avhereby he teachetli us, and w^orketh 
faith in our hearts. And the Spirit here judgeth freely in and by 
whom he pleaseth, being not tied to any one kind of men, as pas- 
tors and doctors, but in and by Avhom it seemeth good to him. 
Here then three things must be considered of us. First, Whether FUst.Aviie- 

TT 1 /-(I 1 • 1 therthe Holy 

the Holy Ghost be a judge ? Secondly, Whether the Scripture be f^'^of .^^'^ ^ 
his principal voice, whereby he giveth sentence, or determineth 
any question? Thirdly, Whether he judge in and by any man 
without difference or respect of persons, or be bound to one certain 
kind or sort of men ? For the first question, I answer : The Holy 
Ghost is a judge ; First, for that he was promised of Christ unto his Joimxiv. le, 

, Matt, xxviii. 

Church, at his last departure from the Apostles, and is given, and, ^^^^^^^.j. ^^.; ^g 
as it were, deputed Christ's vicar on earth, both to teach and to 
judge, &c. Secondly, For that among other offices of the Holy Joim xvi. s. 
Ghost, this is one, to judge. But because the adversaries do not 
much gainsay this assertion concerning God's Spirit, that by him 
all things are to be judged and tried, and that by him the Scriptures 
are to be interpreted, therefore w€ Avill be brief on this point. 
Now for the second point: that the Holy Scripture is the primary seconcU)-, 

f, ...... . ThattheHoly 

voice of this ludge, ludiciary, and proper to him, wdierebv he besrets scripture is 
faith in our hearts, may appear by these reasons following. First, j'^°j|^e,°'""' 
The Scripture is the word of God. Secondly, It is most ancient. 
Thirdly, It is most clear or evident. To these I add the testi- 
mony of the Scripture itself. John xiv. 'i^, He shall teach you all 
things, and bring all things to remembrance which I have told yoM. Saggeict. 
And hereunto may be added the common experience of the saints. 
There are other means to prove this, but less principal, amono- 
which the testimony of the Church is one. The adversaries with- 
stand this conclusion, and infringe it with these arguments. First, 
The Scripture i^ not written m men's liearts with the fino-er of 



9G A TREATISE OF 

God, neither is it the primary voice of God. Secondly, The 
Scripture is of no antiquity. Thirdly, It is obscure. Fourthly, 
Ambiguous, &c. Bellarmiu adds more to these, of which ye may 
read in him. They conclude that the voice of the Church is the 
principal and proper voice of the Holy Ghost, as he is the judge of 
controversies. Their proof is this : The Scripture is written in the 
heart of the Church with God's own finger, and this is the primary 
voice of God. And whatsoever excellency we do ascribe to the 
Scripture, that they attribute to their own Church, which is 
nothing else but a den of thieves. 

And that the Spirit being this great judge, is not bound to one 
sort of men as those of the ecclesiastical function, the Pope and 
councils, (as they speak,) but doth perform this office without all 
respect of persons, in whom and by whom soever it seemeth good 
unto himself; this is manifest : First, For if the Holy Ghost be not 
the judge ^ both of the very context of the Scriptux'e, whether it 
be God's word, and of the interpretation of Scripture ; if he be 
not (I say) in man himself, assuredly there can be no faith. For 
the Spirit only begetteth faith in man's heart. Secondly, The 
Holy Ghost executeth his other offices freely in and by any man ; 
therefore, so may he this function of judging. For I demand, 
what else is to judge, but to enlighten, and to teach that the 
Scripture is given of God by inspiration, and that this is the 
natural sense of this Scripture ? Thirdly, The same we be taught 
by our experience : for we find it true by experience that he doth 
freely judge in and by whom it pleaseth him. Testimonies of 
Scripture prove also this assertion. 1 Cor. xil. 11, And all things 
worheth, even the self-same Spirit, distributing to every man severally 
as he will. And Isaiah liv. 13, All thy children shall be taught of God. 
Jer. xxxi. 33, / ivill icrite my laws in their hearts. The adversaries 
impugn this truth of God with some argument of their own, of which 
ye may read in Bellarmin. And these men bind the Holy Ghost 
to the Pope, and to councils confirmed by him ; which point our 
men impugn also, and refute with many arguments, of which this 

' Tiicorrect. It should be, For if tlie Holy Ghost, Jiidgiiijr both, S:c. 



god's effectual calling. 1)7 

is one : that of their conclusion, this must be the consequent, that 
the Pope and his Councils must be above the Scriptures, which 
thing is absurd to be granted. See more arguments of this sub- 
ject In their disputations. 



CHAPTER XVI. 

OF THE EIGHTH PROPERTY, AND THE TENTH CONTROVERSY. 

Lastly, "VYe avouch that the sacred Scripture Is of highest Tenth pro- 
authority, excellency, and dignity, on the earth. Here, again, by 
this word Scripture, we understand both the substance of It and 
the writing. And here we mean it hath such excellency as makes 
It most worthy of credit, and whereby also it gains authority and 
estimation to the Church. For which cause the Church is called 
the pillar and ground of truth, 1 Tim. iii. 15. And it hath many 
other titles, which are given to It often In the Scriptures. This is 
proved by the former demonstrations as these : — The Scripture Is 
the iDord of God; It Is most perspicuous ; It is most pure and simple, 
S^'c: Ergo. 

The adversaries vary in judgment touching this authority of 
Scripture. For some of them detract from this sovereign autho- 
rity of It, affirming that of itself it is not authentlcal, but takes 
authority and estimation from the Church. Of this mind are 
these : — Ecklus ^ in Enchiridio, Pighius ^ in his book De Hierarchia, 

' Eckius, John, Professor of Theology at Ingolstadt, a well known opponent 
of Luther. The work referred to is Enchiridion Controversiamm. He died iii 
1545, leaving several other works — (Pallavicino, Istoria del Concilia di Trento, 
lib. i. c. 6 ; Ladvocat's Dictionnaire Hist., ^-c.'Paris, 1760, s. v.) 

^ Pighius, Albert, was celebrated as a furious opponent of Luther and the 
early reformers. He died at Utrecht, where he had an ecclesiastical charge, in 
1542. The work referred to is entitled Assertio Hierarchim EcclesiasticcB. His 
doctrines are censured by the Roman Catholics themselves as too ultra- mon- 
tane — (Ladvocat, uti supra, s. v.) 

VOL. I. Q 



98 A TREATISE OF 

and one Hermannus,' an impudent Papist ; he with a bhick mouth 
avoucheth it, that the Scripture is of no more vahdity, without 
the testimony of the Church, than ^ICsop's Fables, &c. Others, 
more late writers and more subtile, say, that the Scripture hath 
authority in and by itself, and is authentical, but not to us, be- 
fore the Church approve it, and ascertain it to be so.^ Of this 
judgment be these : Bellarmin,^ Coclfeus,'* Canus,^ Stapleton,'' 

' Tliere are two writers of this name, tlie works of both of whom were piib- 
lislied before our author's time. Herraauuus Contractus, (the paralytic,) a Sua- 
bian, died A. D. 1054. He wrote a work called Chronicon de sex Mundi jEta- 
tibus, which has been repeatedly reprinted. — (Cave's Script. Eccles. Hist. Lit., 
p. 552, ed. Genev. 1720.) Hermannus de Petra, a Belgian, and a Carthusian 
monk. He died in 1428, having written fifty sermons on the Lord's Prayer; 
which have been printed. — (Cave, ibid. p. 73, A.) 

^ Si iuterdum Catholici aliqui dicunt, Scripturam peudere ab Ecclesia, sive 
a Concilio, non intelligunt quoad auctoritatem, et secundum se, sed quoad expli- 
catioucm, et quoad nos. — (Bellarmini Opera., vol. ii. p. 86, c. ed. Paris. 162i).) 
'^ If it is occasionally said by some Catholics, that the Scriptures depend on the 
Church or its Council, thej' do not mean Avith regard to their authority and in 
their owoi nature, but as to the exposition of their meaning, and as far as they 
affect us." 

3 Bellarmin was born at IMontepulciano in 1542. He was nephew to Pope 
Marcellus II., and entered the Order of the Jesuits in 1560. In 1599, after 
discharging various confidential oflices under the Pope, he was made Cardinal 
by Clement VIII., and Archbishop of Capua in 1601. He died at Rome in 
1621. He is the most able and plausible of the Roman Catholic controver- 
sialists. He wrote a Hebrew Grammar, a Commentary on the Psalms, a brief 
History De Scriptoribus Ecclesiasticis. But his principal work is one embracing 
all the points of discussion between the Reformers and the Roman Catholic 
Church. It is entitled, Dispidationum Roberti Bellarmini Politiani S. R. E. 
Cardinalis, de Controversiis ChristiancB fidei, adversus hujus temporis Hcsreticos. 
4 vols, folio. — (Bellarmin, uti supra; Moreri, Dictionnaire Ilistorique, s.v.) 

^ Cochleus, a native of Nuremberg, and actively engaged, both personally 
and by his writings, in controversies with Luther and his adherents. He was 
Canon of Brcslaw, and died there in 1552, aged seventy-three years. — (Lad- 
vocat, ibid. s. v.) 

^ Melchior Canus, a Spanish theologian, member of the Council of Trent, 
Professor of Divinity at Salamanca, and, ultimately, Provincial of Castille. 
He belonged to the Dominican Order, and died at Toledo in 1560. He wrote 
in Latin some theological works much esteemed by the Roman Catholics. 
— (Ladvocat, ibid. s. v. ; Pallavicino, Istoria del Concilio di Trento, lib. xii, 
c. 2.) 

6 Thomas Staplcton, an Englishman of high connections, who acquired adis- 



god's effectual calling. 99 

Canlslus/ &c. They which speak thus, that the written word of God 
is not authentical to us before the judgment of the Church be mani- 
fested, these men (I say) have this meaning, that we be not bound 
to believe that the Scriptures be authentical before the judgment 
of the Church be past of it, and that we sin not at all if we believe 
them not, before the definitive sentence of the Church. But we hold 
this to be false also, to say that the Scripture is not to us authen- 
tical without the authority of the Church : for it is the Holy 
Ghost that teacheth every man to know and believe that the Scrip- 
ture is authentical, and hath sovereign authority in itself. And 
this he teacheth, not by any external mean first, but by the very How the 

^ •/ ^ J . . Holy Ghost 

sacred Scripture, by which alone he properly breeds faith in our teacheth us 

■'•''•' I L J vr\\a.t autho- 

hearts to believe and apprehend this truth of God. And so wejgp-jpjj^g 
resting on this illumination of the Holy Ghost, teaching us by the^^'^' 
Scripture, that this is the excellency and authority of the Scrip- 
ture, do believe this to be so, albeit the whole world did oppose 
itself against us. And thus far of the more essential questions 
concerning Scripture. 



CHAPTER XVn. 

QUESTIONS, MORE ACCIDENTAL, CONCERNING THE HOLY SCRIP- 
TURE : AND FIRST OF THE BOOKS WHEREIN THE SAME IS CON- 
TAINED. 

The first question is concerning the books of the Holy Scrip- 

tingnished reputation as a Roman Catholic controversialist. He was born at 
Henfield in Sussex, and was a canon of Chichester, The severity of the mea- 
sm-es taken by Queen Elizabeth against the Roman Catholics drove him abroad. 
He first taught at Douay, and, after the influence of Elizabeth had reached that 
seminary, he became Royal Professor of Divinity at Louvain, where he died in 
1598. His collected works were published at Paris in 4 vols, folio. — (Ladvocat, 
ibid. S.17.) 

1 Peter Canisius, a native of Ximegnen, provincial of the Jesuits, and a dis- 
tinguished member of the Council of Trent. He died in 1597, aged seventy- 
seven years. His principal work is entitled, Summa DoctrincB Christiance. — 
(Ladvocat, ibid. s. v. ; Pallavicino, ibid. lib. x. c. 2 ; lib. xx. c. 4, &c.) 



100 A TREATISE OF 

ture. These books are commonly called (for the excellency of 
them) The Bible. The Bible, as it is commonly received and car- 
ried in hands, contains in it two sorts of books. The first is of 
books Canonical, and the second is Apocryphal. Regular or 
canonical books, are such as give rule or direction touching faith 

First Canon, and manners. The books of Moses are the first Canon or prece- 
dent sent from God, which may not be judged or tried by any 
other external canon whatsoever. For there Avas no book extant 
before the books of Moses. The authority of the writer so holy, 
and the evidence of the Spirit so powerful, and the holiness of 
these books (to pass by other arguments) so great, hath gained 
these books tliis high estimation and authority in the Church. 

Second Xhe books of the Prophets make up the second Canon : which be 

Canon. '■ ^ 

adjudged canonical by that external canon of the INIosaical books, 
by which they were examined. Next they were, and are discerned 
of such as be taught of God inwardly by the Holy Ghost, by the 
great evidence of God's Spirit, which is manifested in them both 
Tiiird in words and matter. The third Canon are the apostolical books 

Cauun. ^ 

of the New Testament, which are adjudged and approved as 
canonical, partly by the canonical books of Moses, partly by the 
books of the Prophets, partly by the spiritual evidence they carry 
in themselves, which the sons of God, instructed by his Holy 
Spirit, can easily discern. The canonical books of the Bible are 
cither of the Old or of the New Testament. The canonical books 
of the Old Testament are these : — 

1. The five Books of Moses. 9. Nehemiah, one Book. 

2. Joshua, one Book. 10. Esther, one Book. 

3. The Book of Judges, one. 11. Job, one Book. 

4. Ruth, one Book. 12. Psalms. 

5. The Books of Samuel, two. 13. Proverbs. 

G. The Books of Kings, two. 14. Ecclesiastes. 

7. The Books of Chronicles, 15. The Book of Canticles. 

two. 16. Isaiah. 

8. Ezra, one Book. 17. Jeremiah. 



god's effectual calling. 



101 



18. Ezekiel. 

19. Daniel. 



20. The Twelve Small Pro- 
phets. 



THE CANONICAL BOOKS OF THE NEW TESTAMENT ARE THESE 
WHICH ARE COMMONLY RECEIVED. 



1. The Gospel according to St 

Matthew.^ 

2. The Gospel according to St 

Mark. 

3. The Gospel according to St 

Luke. 

4. The Gospel according to St 

John. 

5. The Acts of the Apostles. 

6. St Paul's Epistle to the 

Romans. 

7. St Paul's Epistles to the 

Corinthians, two. 

8. The Epistle to the Gala- 

tians. 

9. The Epistle to the Ephe- 

sians. 
10. The Epistle to the Philip- 
pians. 



11. The Epistle to the Colos- 

sians. 

12. The Epistles to the Thessa- 

lonians, two. 

13. The Epistles to Timothy, 

two. 

14. The Epistle to Titus. 

15. The Epistle to Philemon. 

16. The Epistle to the Hebrews. 

17. The Epistle of St James. 

18. The Epistles of St Peter, 

two. 

19. The Epistles of St John, 

three. 

20. The Epistle of St Jude. 

21. The Book of the Revelation 

of St John. 



And whereas some have doubted for a time of some of these 
books, as of the Epistle to the Hebrews, the Epistle of St James, 
the last of St Peter, the second and third of St John, the Epistle 
of Jude, and the Apocalypse, yet they were never utterly rejected, 
but for a time only doubted of, whether they might be accepted as 

^ In the original, simply, Evangelium secundum Matthceum; and so in all 
the other names of the writers of the New Testament Scriptures. 



102 



A TREATISE OF 



canonical. These canonical books of the Old Testament were 
written by holy men, as they were moved by the Holy Ghost, 
2 Pet. i. 21. And of these some are called the Prophets, which 
wrote the books of the Old Testament, so called, because they 
were governed by the spirit of prophecy ; some be called Apostles, 
so called because of their function, and these wrote the books of 
the New Testament. The books of the Old and New Testament 
some have their writers' names expressly set down, or noted by 
special characters or signs. Some have no names at all annexed, 
whereby the Holy Ghost would signify unto us that these men 
were but instruments only, and not the very authors of such 
books. Wherefore, we be not so much to respect their names, 
nor so busily to inquire after theni, if they be not expressed. Thus 
far of the canonical books. 

Now, as concerning the apocryphal books : they be so called 
because the Church would have them kept hid, and not to be read 
or taught publicly in the Churches ; the private reading of them 
was only^ permitted. The apocryphal are such as were found only 
annexed to the Old Testament, and they be eleven in number : — 



Apocryphal 
Books. 



• Falsely so 
called. 



1. Judith. 

2. Tobit. 

3. Esdras, third and fourth 

Books. 

4. The Wisdom of Solomon.* 

5. Ecclesiasticus 
G. Baruch. 

7. The Epistle of Jeremiah. 



8. Additions to Daniel.^ 

9. The Prayer of Manasses. 

10. The Two Books of Macca- 

bees. 

11. The Supplement of Esther, 

from the third verse of 
the tenth chapter. 



Among these, some there are which the very adversaries account 
to be apocryphal. First, the Prayer of Manasses. Secondly, the 
third and fourth books of Esdras. Thirdly, the third and fourth 
books of Maccabees, whereof Athanasius raaketh mention in his 

• i. e. Only the private reading of them was permitted. 

2 This includes the Song of theThree Children, Susanna, and Bel and the Dragon. 



god's effectual calling. 103 

Synopsis.' But we are to prove that all these before named be 
apocryphal. The first argument is from the writers : All the 
canonical books of the Old Testament were written by the pro- 
phets ; but these were not Avritten by the prophets. Therefore, 
they be not canonical but apocryphal. I prove the proposition. 
Luke xvi. 29, Tliey have Moses and the Prophets; tliat is, the books 
of Moses and the Prophets. Luke xxiv. 27, Of Christ it is written, 
that he began at Moses, and at all the Prophets, and interpreted 
unto them, in all the Scriptures, the things which were written of 
him. Therefore Moses and the Prophets were the writers of the 
Old Testament. To the Romans, (xvi. 20,) he calls the Scriptures 
of the Old Testament the Prophetical Scriptures. And, 2 Pet. i. ^^h^" 
19, The most sure word of the Prophets. And for the assumption — ^^Jj,^ 
" But these were not written by the Prophets" — I prove it: Malachi 
was the last of the Prophets ; and between Malachi and John the 
Baptist there arose no prophet. But these books were written 
after Malachi's time, and this cannot be denied of some, as of 
Ecclesiasticus, and the books of the Maccabees : Ergo. Second 
Arg. This is from the language wherein all the canonical Scrip- 
tures were written. They were written (I say) in the language of 
Canaan, in the Hebrew tongue, which was the speech of the pro- 
phets, Avherein they wrote their prophecies. But these books be 
not written in the Hebrew tongue, but all for the most part in 
Greek : Therefore our proposition or assertion is manifest. The 
assumption is evident, that I shall not need to cite either the tes- 
timony of the Fathers, or the adversaries' own confession. Arg. 3 
is from the testimony of the old Church of the Jews. If these 
books were canonical, the old Hebrews had heard somethino- of 

1 " By some it [this Synopsis] lias been reckoned genuine ; but, for the most 
part, it is supposed by learned men to be falsely ascribed to him," [Athanasius.] 
" After which Athanasius adds : — ' There are also divers other books, both of the 
Old and the New Testament, some conti-adicted, and some apocryphal. The 
contradicted books of the Old Testament, spoken of before, are the Wisdom of 
Solomon, the Wisdom of Jesus the Son of Sirach, and Esther, and Judith, and 

Tobit ; with which also are reckoned four books of the Maccabees, &c."' Lard- 

ner's Works, vol. iv. pp. 161, 163, ed. 1829. 



104 A TREATISE OF 

them ; but tliey never heard of them : Therefore they be not 
canonical. The proposition is clear : I prove the assumption. In 
Ezra's time, all the canonical books were gathered into one volume, 
and the Jews' care was such of them, that they numbered all the 
letters which were found in the prophets, and set down the sum of 
them. How much more would they have had care of these whole 
books if they had heard of them ? The fourth Arg. is from the 
testimony of the late Church of the Jews, which was in Christ's 
time. If these books were canonical, then the later Eabbins or 
Jewish writers would have accepted them ; but they did not 
receive them, but reject them : Therefore they be not canonical. 

1 prove the proposition : For out of all question, if they had not 
received the canonical books, Christ would have taxed them for it, 
for that he so reprehends them for their sinister and false represen- 
tations of the canonical Scriptures. The adversaries grant the 
assumption. The fifth Arg. is from the testimony of Christ and 
his Apostles. If these before-named books were canonical, then 
Christ and his Apostles would have cited them somewhere for con- 
firmation of their doctrines ; but that can never be found they did, 
no, not in all the New Testament : Therefore they be not canonical. 
The proposition is manifest : The matter itself will make sure the 
assumption. The sixth Arg. : These apocryphal books contain 
some things differing from the canonical Scriptures, some things 
contrary, some things false, some things fabulous, and some things 
impious : Therefore these books be not canonical. I prove the 
antecedent : Tobit iii. 8 ; and iii. 17 ; v. 12 ; and xi. 11. Judith 
viii. 6 ; and ix. 2 ; and ix. 10 ; and xvi. 7. Baruch vi. 3. The 
additions of Daniel, xiii. 1, [The History of Susanna ;] and xiv. 32, 
[Bel and the Dragon, verse 33.] The additions to Esther, 
XV. 1. [?] 2 Mace. ii. 1, 7, 8, 27 ; and xii. 43 ; and xiv. 37 ; and 
XV. 38. The seventh Arg. : These books contain contrarieties, 
and points repugning one another. Confer 1 Mace. vi. 8, with 

2 Mace. i. 16; and 2 Mace. ix. 5. Confer 1 Mace. ix. 3, and 
2 Mace. x. 1. [?] Confer 1 Mace. iv. 36, and 2 Mace. x. 1. Confer 



I 



god's effectual calling. 105 

1 Mace. vl. 17, and 2 Mace. x. 11.' The eighth Aeg. is taken 
from a human testimony : first, of Councils ; secondly, of Fathers — 
the ancient first ; next, the later writers. The councils which give 
canons touching the canonical books, and the apocryphal, are 
these for the most part : The Laodicean Council, which was held in 
the year after Christ's incarnation 300 f the third Council of Car- 
thage in the year 400 f the Trullan in the year 600 ;"* the Florentine 
in the year 1150 f the Tridentine in our age.^ By these we may 

' The references are here given according to the authorised translation, our 
author having followed the version of Tremellius and Junius. Some of the 
passages seem to be incorrectly referred to, nor is it easy, in these cases, to 
recover the original allusion. It will be better, however, to give the references 
as in the original. " Tobit. 3. 8. et?,. 25. et 5. 15. et 11. 12. Judith. 8. 6. et 9. 2. 
et 9. 13. et 16. 8. Baruch. 6. 2. Adjectiones ad Daiiielem. 13. 1. et 14. 32. Adjec- 
tiones ad Hester. 15. 1. 2. Machab. 2. 1. et 7. 8. 27. et 12. 43. et 14. 37. et 15. 
39. Argumentum. 7. Hi continent ci(iviA,(puux et pugnantia inter se : Ergo. Pro- 
batur antecedens. Confer. 1. Machab. 6. 8. et 2. Machab. 1. 16. et 2. Machab. 
9. 5. Confer. 1. Machab. 9. 3. et 2. Machab. 10. 1. Confer. 1. Machab. 4. 36. et 
2. Machab. 10. 1. Confer. 1. Machab. 6. 17. et 2. Machab. 10. 11."— P. 117. 

^ For the proceedings of the Laodicean Council regarding the Canon — that 
Council omitting, for the Old Testament, the books of Baruch, Judith, Tobit, 
Wisdom, Ecclesiasticus, the Maccabees, and, probably, Esdras ; and, for the 
New, the Revelation — see Lardner, vol. iv. p. 182, &c. He thinks that it met 
in A. D. 363 ; Cave, {ibid. p. 231,) A. D. 367. But the date is admittedly 
uncertain. 

^ This is sometimes called the sixth Council of Carthage. It met A. D.397. 
(Cave, p. 235.) It included in the Canon five books of Solomon, Tobit, Judith, 
and the two books of the Maccabees. For this Council, so far as the Canon is 
concerned, see Lardner, vol. iv. p. 486, &c. 

4 There were two Constantiuopolitan Councils of this name, (Cave, ibid. p. 
399,) which is derived from the fact that the palace, or room in the palace, in 
which they met, was covered with a dome, (Trulla. — Moreri, s. v. TruUane.) 
The Council referred to by our author is the second of these, the seventh (Ecu- 
menical Council (called also the fourth) held at Constantinople inA. D. 691. 
It is also called the Concilium Quinisextum. (Cave, I. c.) There seems to have 
been nothing in its proceedings directly affecting the canonical books of Scripture. 

5 Held 1055. (Cave, p. 548.) Another, 1105. (Cave, p. 604.) Another, 
1439. (Bellarmin, vol. ii. p. 9, d.) There seems nothing in the acts of any of 
them touching the canonical books. 

6 On the 8th of April 1546, all who were present at the fourth session of the 
Council of Trent adopted the Canon of Augustine, and itwas declared, " He is also 
to be anathema^ who does not receive these entire books, with all their parts, as 



106 A TREATISE OF 

reason thus : The Laodicean Council (the most ancient here num- 
bered) rejects these books as apocryphal. See the fifty-ninth 
canon of that Council : Ergo. But the adversaries object here, 
that at this time, before the third Council of Carthage, the canon- 
ical books were not distinctly known. I answer, first, that this 
Council was not held till four hundred years after Christ ; but it 
is absurd to say that there was no canon known, or that the canon- 
ical books were not discerned till this time : Ergo. Secondly, I 
answer, that Council was not general, but provincial. But a pro- 
vincial Council may not prescribe any canon for the Catholic 
Church : Ergo. But, they say, this Council was confirmed by 
that of Trullan. I answer, that the Laodicean Council also was 
approved by this ; and that the Trullan Council is rejected by the 
Papists themselves in many things.^ 

Thus far of Councils : now for the ancient Fathers ; they also 
did reject these books as Apocryphal, Ergo. I prove this by an in- 
duction. 1. Athanasius in his Synopsis.^ 2. Cyril of Jerusalem.^ 
i5. Hilary, Bishop of Pictavia.* 4. Melito, Bishop of Sardinia.^ 

they have been accustomed to be read iu the Catholic Church, and are found in 
the ancient editions of the Latin Vulgate, as sacred and canonical, and who 
knowingly and wilfully despises the aforesaid traditions." — (Kitto's Cyclopedia, 
vol. i. p. 556.) The Canon of Augustine, here referred to, will be found in Lard- 
ner, vol. iv. p. 493, &c. It includes the Apocryphal books. For the interest- 
ing discussion on the canonical books, which took place in the Council of Trent, 
sec Paolo Sarpi's History of the Council, lib. ii. c. 43, &c. The Decree itself 
is prefixed to the editions of the Vulgate published since the Conncil of Trent. 
^ For the objections made by the Roman Catholics against this Council, 
which is placed iu the list of those partim confinnata, partim reprohata, see 
Bellarmin, vol. i. p. C60, c &c. ; and for its defence as a legitimate Council, 
sec Cave, ibid. p. 399. 

2 See before, page 103, note 1. 

3 Bishop A. D. 350. Our author's reference may be verified by turning to 
" Cat. iv. n. 33-30, ed. Bened., n. 20-22, edit. Milles,"— (Lardner's Works, vol. 
Iv. p. 172.) 

■1 Hilary of Poictiers flourished about A. D. 354. " Pro!, in libr. Psalm., 
p. 9, Paris, 1693.''— (Lardner's Works, vol. iv. p. 178.) 

5 This should be of Sardis. Original, Sardensis. Bishop A. D. 177. " Ap, 
Euseb. H. E., 1. iv. c. 36."— (Lardner's Works, vol. iv. p. 429.) 



god's effectual calling. 107 

5. Nazianzen in his poem.^ 6. Hierom in his Prologo Galeato, which 
is prefixed before the book of Kings.^ 7. Gregory the Great.^ 8. 
Joseph against Appion.* 9. Ruffin in the exposition of the Symbol 
Apostolical.^ 10. Augustine.^ The adversaries here except, saying, 
But these men have spoken of the canon of the Old Testament of 
the Hebrews (say they) and not of Christians. I answer, first, 
as if the Hebrews had one canon and the Christians another. 
Secondly, they did approve that very canon of the Hebrews. But 
it may be (say they) that then peradventure there was no canon 
known or determined of by the Church. I answer, and I demand 
then : When was this decreed ? and in what council ? was this done 
in the Council of Trent ? but this is too late, for this council was 
even in our age. Was it decreed in the Florentine Council ? that 
is but little elder. Was this canon agreed upon in the third Coun- 
cil of Carthage ? But that council, 1. was but provincial; 2. and 
this is rejected of the very Papists themselves in some things, as 
in the canon of the High Priest, which in number is the twenty- 
sixth.^ They will say, this council was confirmed by the Trullan 

1 Gregory Nazianzen flourished about the year 370. " Carm. 33, T. ii. p. 98." 
— (Lardner's Works, vol. iv. p. 286.) 

2 Should be Prologus Galeatus. St Jerome (Hieronymus) died A. D. 420. 
His Prologus Galeatus may be seen prefixed to most editions of the Vulgate. 

3 Pope Gregory I. of Rome A. D. 590. See Larduer's Works, vol. v. p. 126. 

4 Original, contra Appiotiem. Our author is not singular in this method of 
spelling the name, which, however, should be Apionem. (See Vossius, De Hist. 
Grcec. p. 234, ed. Westerman.) See the work of Josephus referred to, book 1. 
c. 8. 

5 Presbyter of Aquilia, flourished about A. D. 390. " Expositio in Symbol- 
lum Apostolorum, apud S. Cyprian. 0pp. in Append, ad S. Hieron. 0pp. T. v. 
p. 127-146."— (Larduer's Works, vol. iv. p. 483.) 

^ Bishop of Hippo Regius A. D. 395. " De Doctr. Christ. 1. i. i. cap. 8, n. 12, 
13, 14, torn. iii. P. i. Bened."— (Lardner's Works, vol. iv. p. 494, &q,.) His 
opinions were substantially as stated by our author, but he was not always 
consistent, or, at least, not guarded enough in his expressions. See p. 105, note 6. 

7 Our author seems here to have confounded the Trullan Council with that 
of Carthage. I can find no Roman Catholic authority objecting to the Council 
of Carthage. Nor was there any Canon there enacted de summo sacerdote. On 
the other hand, at the Trullan Council, the 36th (not the 26th, as stated by our 
author) Canon makes the Patriarch of Constantinople equal to the Pope. See 
Bellarmin, vol. i. p. 660, c. &c. ; Cave, p. 399, &c.; and Concil. in annis suis. 



108 A TREATISE OF 

Council. I answer, 1. So was the Laodicean. 2. So the canon 
was concluded or established later/ to wit, in the year of Christ 
400. 3. The Trullan Council is rejected in many things of the 
very Papists. 4. After the Trullan Council, there were Fathers 
which would not receive the Apocryphal books. And so now let 
us come to the second class of Fathers, that is, to the later writers. 
Here, then, I reason thus, — The late writers do not reckon these 
books among the canonical. Ergo. This I prove by an induction, 
Lib. de offl- Isidore,^ John Damascene,^ Nicephorus,^ Leontius,^ Eabanus jMau- 
rus,^ Radulphus,^ Lyranus,^ Carthusianus,^ Abulensis,^*^ Antoninus,^^ 
Hugo Cardinalis,'" Erasmus^^ in some of his writings. Cardinal 
Cajetanus.'^ All these were after the Trullan Council ; yea, some 

^ Should be, too late. Origiual, serius. 

2 Bishop of SeviUe A. D. 596. See Lardner, vol. v. p. 135, &c. The work 
referred to is, De Divinis sive Ecclesiasticis Officiis^ libris ii. 

^ John of Damascus, a monk and presbyter, flourished about A. D. 730. 
" De Fide Orthodoxa, 1. iv. c. 17, in torn. i. p. 282, B." — Lardner, vol. v. p. 14G. 

■• Patriarch of Constantinople in the beginning of the ninth century. See 
Lardner, vol. v. p. 86, &c. 

5 Leontius of Constantinople, according to Cave, (p. 352,) flourished A. D. 
590. See Lardner, vol. v. p. 141. 

6 Abbot of Fulda A. D. 822.— (Cave, p. 456.) 

7 There are various writers of this name. It is probable the reference is to 
lladulphus Ardens, chaplain to William fourth Duke of Aquitaine, A.D. 1101. — 
(Cave, p. 538.) 

8 Nicolaus de Lyra, (from Lire, in Normandy, his native place,) of the order 
of St Francis, flourished about A. D. 1320. — (Cave, p. 15, Appendix.) 

The reference is probably to Bruno, who founded the order of Carthusians, 
1086.— (Cave, p. 539.) 

10 I have been unable to trace this writer. 

11 Archbishop of Florence in 1446. He wrote, among other works, Summa 
Theologica, in four parts, and Summa Historica, in three. — (Moreri, s. v.') 

12 A French divine, born in Dauphine, of the Dominican Order, made Car- 
dinal by Pope Innocent IV. in 1245. He died in 1260, after having compiled 
the first Concordance, — that to the Vulgate. It was he also that first divided 
the Bible into chapters. — (Cave, p. 631; Moreri, s.v.; Home's Introduction, 
vol. ii. Part i. p. 70, Part u. p. 338.) 

1'^ The celebrated Desidcrius Erasmus, born 1467, died 1536. 

14 Thomas de Vio, surnamed Cajetanus from his birth place. He belonged to 
the Dominican Order, and was made Cardinal in 1517. His opposition to Luther 
has principally rendered him notorious. He died in 1534, having left several 
Commentaries on the Scriptures, as well as other writings, theological and philoso- 



god's effectual calling. 109 

of them were reputed for sons by the Church of Rome after the 
Florentine Council. 

By these testimonies, first, of Councils, next, of Fathers, it is 
evident that none of these books was accepted for canonical in any 
lawful judgment ; for if there had been any such matter, so many 
ancient and late writers would no doubt have so acknowledged. 
Wherefore these books are apocryphal, and so to be accounted. 

The adversaries for their defence allege also human testimonies, 
and this in a manner is all they can say. They cite the councils 
before named as the third of Carthage, the Trullan, Florentine, and 
the Council of Trent. But we reject the two latter as tyrannical, 
and congregate purposely to oppress the truth and light of God. 
And touching the Trullan and the third Council of Carthage, we 
have set down our judgment. And as for Fathers, they bring 
forth for this matter principally the popes themselves, as Pope In- 
nocentius,^ and Gelasius,^ and Augustine in some place.^ But I 
answer, that they cannot bring so many as we can, nor so ancient 
for themselves. Secondly, when these Fathers, which they name, 
call these books canonical which we reject as apocryphal, they take 

phical. — (Moreri, s. v. Vio.) Paolo Saii^i tells us, that in the disctissiou, on tlie 
Canon, which took place in the third session of the Council of Trent, in support 
of the opinion, that a distinction should be made between the books univer- 
sally acknowledged and the antilegomena ; " Louis of Catania, a Dominican, 
said that this distinction had been made by St Jerome, and that the Church 
had received it as a rule in the adjustment of the Canon ; and he quoted Car- 
dinal Cajetanus, who, following the example of Jerome, had made the same dis- 
tinction, and had given it as an infallible rule of the Church, in the letter which 
he addressed to Pope Clement YII., at the head of his Commentary on the His- 
torical Books of the Old Testament."— (Lib. ii. c. 47.) 

1 Pope Linocent I. succeeded Anastasius, A. D. 402. The reference here is 
to a letter from him to Exuperius, Bishop of Tholouse, where he includes in the 
Canon of the Old Testament live books of Solomon, Tobit, and two books of 
Maccabees. — (Cave, p. 242 ; Lardner, vol. iv. p. 586 ; Kitto's Ci/clopcedia, 
vol. i. p. 178.) 

2 There were two popes of this name. It is to Gelasius I. our author alludes. 
He succeeded Felix III , A. D. 492. — (Cave, p. 298.) For the decree ascribed 
to him, see Lardner, vol. v. p. 75. 

^ The passage referred to is that mentioned p. 107, note 6. For which, with 
some judicious remarks, see Lardner in the place there noticed. 



110 A TREATISE OF 

the name of canonical books more largely than we, to wit, for 
books which have some such sanctity, as in profane writers cannot 
be found ; and they call them so, not for that they mean that they 
are of like authority with the canonical books of Scripture. And 
we deny not but that in many of these such holiness may appear 
as cannot be found in the books of profane authors.' And thus 
far of the apocryphal books. 



CHAPTER XVIII. 

OF THE AUTHENTICAL EDITION OF THE BIBLE. 

Whereas there be extant many editions of the Bible in divers 
languages, as the Hebrew, Greek, and Latin, and other proper^ 
tongues, it is a question which of these must be reputed for au- 
thentical? I answer, the Hebrew edition of the Old, and the 
Greek of the New Testament, is authentical; and so must be 
accounted : so that all things are to be determined by these, and 
all other editions must be approved so far as they agree with these. 
We Vv'ill therefore first speak of the Hebrew edition of the Old Tes- 
tament. We avouch, then, that the Hebrew edition of the Old 
Testament is authentical. This proposition shall have his confirma- 
tion, after we have given a short preface touching the Hebrew 
tongue, and the writing of the Old Testament in that language, 
and the preservation of these books of the Old Testament, written 
in the Hebrew tongue to this day. 
Tiie Hebrew The Hebrew toncjue was the first and the only lanjruase on 

tongue only ^ . . ^ o a 

before the gjirth to thc flood, and to the building of the tower of Babel, Gen. 

llooa, Gen. ' o 7 

^'- ^' xi. 1-9, " Thc whole earth was of one language, and of one speech," 

Et verba or " bad thc same words." At the building of Babel began the 

erant ci'.dcm. ^ „ irri r 1 1 

confusion of languages, and irom the Hebrew, as Irom the mother 

1 " In other profane writings." Original, In alas scriptis profenis. 

2 Original, vernaculis. 



I 



GOU'S EFFECTUAL GALLIKG. Ill 

of all the rest, all other tongues had then* first beginning ; for all 

other lanscuaores are nothing: else in a manner but as dialects of the Tiie Hebrew 
o o o tongue mo- 

Hebrew tongue, of Avhich some resemble their mother more than Jj^^^"*^^" "^^ 

others, some be more estranged from her. In that confusion of 
tongues, the Hebrew was preserved as the womb or mother (as 
Jerome speaketh) of all the rest; this was preserved (I say) in iiebei'sfami- 
the family of Heber, who was the fourth from Noah, and lived "^S^ 
that very time that the tower of Babel was built, and when the 
confusion of languages began. The Hebrew tongue then was so 
called first of Heber, and from him it came to his posterity, not to 
all, but to them only of whom came Abraham ; and from him con- 
tinued to the very last of all the prophets ; for Haggai, Zacharias, 
and ]\Ialachi, wrote their prophecies in this very language. Thus 
far of the Hebrew tongue. 

The Old Testament was written first in this Hebrew and holy tiic oid Tes- 

tament wnt- 

tongue. The first writer was Moses ; the prophets followed him, t^'^^i" ^^- 
of whom some wrote before the captivity, some in the captivity, 
some after the captivity ; and they writ all in Hebrew, except 
Daniel and Ezra, which wrote some things in the Chaldee tongue. 
And this letteth not but that we may say, that all the Old Testa- 
ment Avas written in the Hebrew tongue, for that the Chaldee and 
Hebrew have no great diversity. 

Now to speak of the preservation of these books of the Old Tes- 
tament ; the books of Moses and the Prophets, that is, the Old 
Testament written in Hebrew, was kept by the admirable provi- 1 he admir- 

*■ ' ^ able Provi- 

dence of Almighty God unto this day. They were preserved, I say, ['^°^°^ "vo^er^ 

in most perilous and hard times, as in the burning of the city and gf^']™ ^^ ""^ 
of the temple of Jerusalem, in the captivity, and in that most griev- 
ous persecution of Antiochus Epiphanes ; for he raged also against 
these very books ;^ and in the great persecutions which were after 
Christ, under the Roman Emperors. 

But here it is demanded, whether the same very books which 
were written by Moses and the Prophets before the captivity be 

' " Even against books themselves." Original, et in ipsos libros. 



cus. 



112 A TREATISE OP 

come into our hands ? I answer, for this matter diverse men have 
thought diversely. For there were that thought, that those 
books -which Moses and the Prophets left were lost when the temple 
and the city were destroyed with fire, and that these which we 
have were rej)aired and written over again by Ezra the scribe, in- 
spired by God, and called extraordinarily for this purpose. Of 
Epist. ad this iudgment are these, Basil, ^ Irena^us,^ Tertullian,^ Clemens Alex- 

Cliilonem. . . 

Lu.. deoffl- andrinus,^ Isidoi'us, Rabanus Maurus, Leontius.^ It may be they 
were thus minded, because of that story or fable rather, which we 
may read, Esdras xiv. 14.*" But that book is apocryphal, and re- 

^ Basil, sufuamed the Great, a native of Cfesarea ia Cappadocia, was born in 
329. Having studied at Constantinople and Athens, he practised law for some 
time, but afterwards gave himself up to a life of poverty and seclusion. In 370 
he was chosen Bishop of Ca>sarea, and died in 379, leaving several writings ; 
the most complete edition of which is that of Garnier, 3 vols, folio, Paris, 1721- 
30. — (Smith's Diction, of Greek and Rom. Biog. Sfc, s. v.) 

2 Irenseus was a native of Asia Minor, but settled in Gaul, where he became 
Bishop of Lyons. He probably flourished towards the end of the second cen- 
tur3^ His principal work, and the only one now extant, is one written against 
the Gnostics, to a passage from which (Adversus Hcp?-es. iii. 25) our author here 
refers. The best edition is that of Grabe, Oxon. 1702, fol. — (Smith's Diction- 
ary., ^'c, s. v.; Lardner's Works, vol. ii. p. 165, &c.) 

3 Tertullian was a native of Carthage, and flourished about the beginning of the 
third century. He was a man of morose temperament, but of immense learning. 
He lapsed into Montanism, and was excommunicated by the Church of Kome, 
but afterwards renounced that heresy. He is considered the most ancient Latin 
father whose works exist. Among the best editions of his works is that of 
Rigftult, Paris, 1 634-5, 2 vols, folio (Cave's Apostolici, p. 138, &c.) The re- 
ference in the text is to De Habit. 3Itdier., c. i. p. 3, § 25. 

* Clemens Alexandrinus was probably a native of Athens, who settled in Alex- 
andria. He was fond of philosophic pursuits, and travelled much. He presided 
in the Alexandrian School of Divinity in 211, and died in 220. His works are 
characterised by philosophical speculation, a want of comprehensiveness, and a 
tendency to allegorize. The best edition is that of Potter, Oxford, 1716, 2 vols, 
folio. — (Smith's Dictionary., ^r., s. v.) The reference in th.e text is to Strom, c. 
1. 329, 330, 342. 

•'' For these see p. 108, notes. The passage fi-om Lcontius, referred to by 
our author, will be found in Lardner, vol. v. p. 143. 

6 In the original, Esdrce 4. iv. What in our translation is called the first 
and second Books, bears elsewhere the name of the third and fourth Books of 
Esdras ; Ezra and Neliemiah being the first two books. In tlie Septuagint the 
first Book of Esdras is placed before Ezra and Nehemiah, which fonn together 



god's effectual calling. 113 

jected not only of our Church, but also of the Church of Rome. 
The point may be thus refuted. If Ezra had written over these 
books again, then assuredly it is most like that he Avould have 
written them, not in the Hebrew, but in the Chaldee tongue, or 
in a mixed language of Hebrew and Chaldee together ; for that 
Ezra did write two books in that mixed manner, even those two 
books of Esdras.^ Secondly, Nehem. viii. 1, &c.,Ezra is said to have 
brought forth, and to have read, not his own books, or books which 
he had written, but the books of the law of Moses. Thirdly, it is 
not like, but some godly man, or prophet, or some other, was left, 
which in that time of the fire preserved these sacred books, or 
kept some copy of them ; and the rather, for that then out of all 
doubt Ezekiel and Daniel the prophets lived. 4. The very name 
which Daniel gives to the Chaldee monarchy, (calling it the Golden 
Empire,) doth argue that this did not rage so against the sacred books 
of God ; for if this monarchy had laid such violent hands on God's 
books, assuredly the Holy Ghost would not have given it a name 
of such excellency. Therefore that assertion is false, and the con- 
trary is true, to wit, that the books of Moses and the old Prophets 
were preserved from danger, when the temple and the city were 
consumed with fire, as also in the captivity, and so be reserved 
by divine providence, and delivered by God's own hand at last 
into our possession. Neither yet do we gainsay what the godly 
have recorded, that is, that Ezra, after the captivity, did revise 
the books of Moses and the Prophets, digested them into one vo- 
lume, and set them down in this certain order. Thus far of this 
question. 

but one Book. See an excellent article, s. v. Esdras, by the Reverend William 
"Wright, in Kitto's Cydopcedia. 

1 The original is — Nam Esdras sic ipse scripsit lingua ilia mixta duos libros 
EsdrcB. " For so Ezra himself wrote in that mixed language the two books of 
Ezra.'''' RoUock had apparently adopted the notion entertained by some learned 
men, that both the books, known by the name of Ezra and Nehemiah, called 
sometimes, as in the Vulgate, First and Second Ezra, were written by Ezra. 
And hence he mentions that mixed dialect as a general feature, whereas no por- 
tion of Nehemiah is written in the Chaldaic. 

VOL. I. H 



114 A TREATISE OF 

Now It resteth after the premises, tliat we prove the Hebrew 
edition of the Old Testament to be only authentical. That edition 
which was written in the first language that ever was, and first in 
the primary language, and hath been preserved in that tongue purely 
and fully, even unto our times ; — I say, that edition of the Old Tes- 
tament is authentical. But such is the Hebrew edition : Ergo. 

The adversaries cannot deny but that it was written in the 
first language and mother tongue, and also that it was first written 
in it ; and they cannot deny but that it was preserved in some 
purity, even unto this day ; but they will not grant or allow it this 
excellency of sincerity and purity which we avouch. Bellarmin 
hath observed out of all the Old Testament five places only where- 
by he would prove that the Hebrew fountain hath lost some of 
this purity. The first place is Isaiah ix. 6, And he shall call his name 
(to wit, the Lord) Wonderful. " But the vulgar Latin readeth, and 
he shallbe called, which reading Calvin approveth. And, therefore, 
by Calvin's confession here, the Hebrew fountain itself is not clear."^ 

1 These, and the other words from the Hebrew, are, in the orighial, prhitcd 
in Koman capitals, and form part of the text. In the translation, they arc 
placed on the margin, as in this edition. 

2 In the passage refeired to, Bellarmin is examining into the question, 
whether the Hebrew ought to be regarded as fons purissitnus, which opinion he 
maintains to be false. His words are, " Qua; sententia apertissirae falsa est. 
Nam imprimis Calvinus Institutionum capite sexto, § 11, contendit esse legen- 
dum Isaia; nono, et vocabitur admirabilis, etc., modo non habet vocabitur, id 
est, x~lpS sed vocabit sips [it would seem that he was unable to represent the 
difference from want of pointed letters:] neque ignoravit Calvinus, meliorem hoc 
loco vulgatam edltionem esse, quam Hcbraicam. Sic enini ait : Neque est quod 
oblatrent Judcei^ et sic lectionem invertant; hoc est nomen quod vorahit cum Deus 
fortis, pater futuri scBculi, ac demum hoc unumfilio reliquum faciant. ut sit prin- 
cepspacis; quorsum enim tot epitheta in Deum hocloco congesta forent ? Igitur 
confessione Calvlni turbidus alicubi fluit ille fons, quem ipse idem ubique purum 
videri volebat."— (Bellarmin. Disput., vol. i. p. 69, d. e.) The passage from 
Calvin, animadverted on and misquoted by Bellarmin, will be found in his In- 
stitut., lib. i. c. 13, § 9. It is as follows:— Hoc est, inquit [losaias,] nomen quo 
vocabunt eum, [not vocabitur, as Bellarmin attributes to him, that he may ap- 
pear to have preferred the Vulgate rendering as more accurate tlian the original 
Hebrew,] Deus fortis. Pater futuri seculi, &c. Oblatrant hie quoque Juditi, et 
sic lectionem invertunt. Hoc est nomen quo vocabit eum Deus fortis, Pater fu- 
turi, &c., ut hoc duntaxat Filio reliquum fociant, Principem vocari pacis. Scd 
quorsum tot epitheta in Deum patrem hoc loco congesta forent ? 



god's effectual calling. 115 

I answer, first, the sense is the same, whether ye read shall call or 
shall be called. Secondly, the letters are the same in both words vajikra. 
in the Hebrew, shall call, and shall be called, the points being divers 
do not make the body of the word to be of divers significations. 
Thirdly, the Hebrew doctors, as Vatablus,^ say often, that with the 
Hebrews a verb personal of the third person is taken for an imper- 
sonal, as here shall call for shall be called. Fourthly, Tremellius and 
Junius retain the Hebrew reading, and say thus, and he doth call 
his name, ^^.^ 

The second place ^ is Jer. xxiii. 6, And this his name, ivhey-ewith^^'''^^^ sciie- 

*■ ' moasherjik- 

he shall call him, the Lord our righteousness. " But the vulgar Latin i^idkenu^"*^ 
edition saith, that they shall call him, the Lord our righteousness, and 
this translation also Calvin approveth. Therefore by Calvin's testi- 
mony, the very Hebrew text is here corrupted." I answer, the sense 
shall not be greatly unfitting, if ye read icherehj he shall call him, 
to wit, the Lord our righteousness. The name going before is the 
name of a people of security, of a people that dwell safely, as Tre- 
mellius and Junius understand and read the place. Thirdly, Jeremy 

1 Francois Yatable, the pareut of Hebrew literature in France, died in 1547, 
having acquired the admiration of the Jews themselves for his oriental erudition. 
Bertin, one of his pupils, — he was Professor of Hebrew in the College Royal of 
Paris, — collected some of his lectures and his expository notes on the Old Testa- 
ment, which were first published in 1545. — (Moreri, s. v.) 

■' Sed quum puer natus fiierit nobis, filius datus nobis, cujus humero adit prin- 
cipatus ipse ; cujus nomen vocat Jehovah, admirabilem, &c., Tremel. et Jun. in 
loco. It may be proper to remark, that when the translator uses the term, the 
vidgar translation, he means the Vulgate, in the original, Vulyata. 

3 Bellarmin's words (/. c.) are, " Pari ratioue Hierem. 23 vult ibidem Calvlnus 
esse legendum, et hoc est nomen quod vocabunt eum, Dominus justitia nostra. 
At fons Hebraicus constanter habet ix-|p'> vocabit eum non iniNIp'' vocabunt 
eum." Calvin refers (1. c.) to two passages in Jeremiah xxiii. 6, and xxxiii. 16, 
in the first of which he renders ij^ips vocahitur. The second passage he ren- 
ders. Hoc est nomen quo vocabunt earn (Jerusalem,) Jehovah justitia nostra. 
In both cases, the Vulgate rendering is, Hoc est nomen quod vocabunt eum, 
Dominus Justus noster. The translation of Tremellius and Junius is, in the first 
passage : atque hoc nomen ejus est quo vocabit eum (Jisrael,) O Jehova justitia 
nostra. In the second : is autem qui vocabit earn, (erit) Jehova justitia nostra. 
The Septuagint in the first passage has KcfKiait, in the second, Kx7\i(Tov(nv^ (c. xl. 
16.) 



116 A TUEATISE OF 

leaves it to our free cholce.i Fourthly, the Hebrew doctors Vat- 
ablus, Pagnine, Arias Montanus/ read vocabit, he shall call ; and yet 
turn the word vocabunt, they shall call. 

ygragfaf'^^' The third place is in the 22d Psalm, 17th verse. They pierced my 
hands and my feet. " In the Latin edition it is, foderunt, they digged 
or pierced, and so read all Christians ; but the Hebrew is, sicut leo, 
as a lion. Wherefore in this place the Hebrew text is corrupted."^ 
I answer, the Masorites testify that they have read in some He- 
brew copies cam, which signifieth to dig into or to pierce. They 

Cn.iii. also Avhich have the word Caari in their books, say it is not to be 
taken here in the proper and common signification. The Chaldee 
Paraphrast doth knit both particles together. As a lion smites 
with his teeth, so have these jncrccd, ^'c. But these were before 
Jerome, I mean the Masorites, and the Chaldee Paraphrast ; there- 
fore it is false that this place was corrupted by the Jews after 
Jerome's time. Jerome in his Psalter keeps this reading Caariy 
and yet he translates the word foderunt, they digged or pierced. 

1 This whole passage is mangled in the translation, and a whole passage 
omitted. It will be better, perhaps, to retranslate it, without noting the inaccu- 
racies. " Therefore, in this place, the Hebrew spring has been rendered muddj, 
even in the opinion of Calvin himself. I answer, 1. "We have a sense not inap- 
propriate, if we read, the name whereioith it shall call him, viz., the name of Je- 
hovah our righteousness ; but the antecedent noun is that of a people dwelling in 
security, as Tremellius and Junius understand and translate the passage. 2. 
The Septuagint [original, through inadvertence, Sexagiiital translates it KotXidn. 
3. Jerome makes it a matter of indifference," p. 127. 

2 Sanctes Pagninus, a Dominican monk of great learning, especially' as an 
orientalist. He was a native of Lucca, born in 1470, and died at Lj-ons in 1541. 
— (Moreri, s. v^ For his translation of the Bible, the first by a modern from the 
original language, see Home's Introduction, vol. ii. part ii. p. 59, seventh edi- 
tion. He also wrote a Hebrew Lexicon. His translation was revised by 
Arias Montanus. — (Home, uti supra.) The latter distinguished himself at the 
Council of Trent, and acquired the highest reputation for the mode in which he 
executed a new edition of the Polyglot Bible for Philip IL of Spain. He died 
at Seville, his native city, in 1598. — (Moreri, s. v.) 

3 Bellarmin's words (vol. i. p. 70, a. b.) are, Prasterea, Psalm xxi., [our 
22d is the 21st psalm in the Vulgate, in consequence of their joining our 9th 
and 10th,] nemo Christianorum est qui non legat : Foderunt mantis meas, et 
pedes meos, textus vero Hcbraici legunt, sicut leo nN3 non foderunt quod dicitur 
1-13. 



god's effectual calling. 117 

Lastly, a certain Popish writer, one Augustine Justinianus,^ who 
set forth the Book of Psalms collected of many languages, doth 
plainly avouch it, this place is not corrupted, but that there is a 
defect of a word which the Chaldee Paraphrast hath supplied. 

The fourth place is Psalm xix. 5,^ Their line is gone forth through ecoi haareta 
all the earth. '' Here not only the vulgar, but the Septuagint also, "^"^ 
whom the Apostle to the Romans, x. 18, followeth, do read, their cp^oy yog. 
sound is gone, 8fc., therefore this place is corrupted."^ Let Gena- 
brard'' alone answer this in his observations on the Psalms, who 
saith, the Septuagint and Paul did rather express the sense of the 
word than the proper and natural signification thereof. 

The fifth place is Exodus ii.^ " After the 22d verse, in the vulgar 

1 "In 1516 there was printed at Genoa, by Peter Paul Poitus, (in jedibus 
Nicolai Justiniani Pauli,) the Pentaglott Psalter of Augustin Justiniani, Bishop 
of Nebo. It was in Hebrew, Arabic, Chaldee, and Greek, with the Latin ver- 
sion, glosses, and scholia." — (Home's Introduction^ vol. ii. part ii. p. 32.) 
Justinian was a native of Genoa, born in 1470, Bishop of Nebbio (in Corsica) 
in 1514, and a member of the fifth Lateran Council. He was drowned in 1536, 
while sailing from Genoa to his diocese. — (Ladvocat, s. v.) 

^ Four of our authorised translation. In the translation into Latin of Tre- 
mellius and Junius, the title of the psalm is numbered as a verse. 

^ " Item Psalm xviii. [xix. with us] Hebraici codices legunt ; in omnem 
terram exivit Dipi id est, linea sive perpendiculum eorum : cum tamen LXX. 
verterint et (p^oyyog oiviuv : et eorum versionem approbaverit B. Paulus Roman. 
10, ubi hunc Psalmum citat. Quid quod Hieronymus ad literam reddidit ex 
Hebraeo, exivit sonus eorum 1 ut omnino necesse sit, aut Paulum et Hieronymum 
reprehendere, aut certe fateri, fontem hoc loco non esse purum ; verisimile autem 
est legi debere D^lp : i^na enim litera tantum addita ex Dip fit D^lp-" — (Bellar- 
min, uti supra^ p. 70, a. b.) Gesenius' explication is simple enough, " Musical 
chords hence sound, Ps. xix. 5." — (Lexicon, Leo's Translation, 1825.) 

4 Genebrard, a learned French theologian, was professor of Hebrew in the 
Royal College of Pai-is. Irritated at obstructions having been thrown in his 
way to a bishopric, he joined the party of the League. He was made Arch- 
bishop of Aix in 1591 ; but became involved in much trouble, from his having 
written against the right of the king to nominate bishops. In addition to other 
works he wrote a translation of the Psalms, with a commentary. He died at 
Semur in 1597. — (Moreri, s. v.) 

* " Adde quod interdum desunt integrjE sententiae in Hebraeo, cum non desint 
nee in versione LXX. nee in Hieronymi translatione. Exemplum habemus 
Exod. 2, ubi deest totum illud. Alium quoque genuit, et vocavit nomen ejus Eli- • 
ezer, dicens, Deus Patris mei auxiliatus mihi, et liberavit me de manu Pharaotiis." 
(Bellarm., uti supra, p. 70, b.) There is no such addition in the Septuagint. It 



118 A TEEATISE OF 

Latin edition, all this place is read of a second son of Moses ; And 
she bare a second, wliose name he called Eliezer, saying, the God of 
my father is my helper, and hath delivered me from FharaolUs hand. 
But all this place is not to be found in the Hebrew text : EryoT 
To this I answer, the very Louvain editions^ have here their mar- 
ginal note, to put us in mind that this place hath crept into the 
text, and the better sort of the Papists are of this judgment, that 
this place is not the natural or very text of God's word ; as Caie- 
tanus, who writes of this place in this manner. All this clause of a 
second son is superfluous. A^Tierefore Bellarmin cannot conclude 
by these places that the Hebrew edition is corrupt, and therefore 
is not authentical. 

I shall conclude contrarily with this one argument, that the He- 
befonf Christ ^^^^ cdition is not corrupt. If the Jews corrupted it, it was be- 
ripMhe'^He- ^'^'^'^ Christ or after. But not before Christ ; which point, to pass 
is witness, '" by all tcstimonics of ancients, I make evident with this one reason : 
Apostle, If the Jews had corrupted the Hebrew text, Christ would have 
taxed them for so horrible an offence. But we never find that 
Christ so chargeth them for any such cause ; but contrarily, we 
read that he sends them to that very Hebrew edition Avhich they 
had in their hands. Search the Scriptures, saith he, John v. 39. 
The Scripture was not corrupted after Christ's time ; which asser- 
tion I prove, to pass by the authority of ancients, with this one 
argument : The Jews could not corrupt all the Hebrew copies, 

is not easy to see on what principle Bellarmin quotes. The words of the Vul- 
gate are, Altenim vera pepcrit, quern vocavit Eliezer^ dicens: Deus enitn patris 
mei, adjutor mens, eripuit me de manu Pharaonis. Is it uncharitable to supi)0se 
that he misquoted purposely, as if to show that both the Vulgate and he had 
translated fi-om one common source, there being in reality no founda^ioa f'or the 
passage but the Vulgate ? It is observable, that our author quotes correctly 
(with the exception of a slight misprint, the insertion of an et) from the Vulgate. 
Tlie clause is given in the Douay translation. 

I Jacques le Fevre d'Estaples, who w^as strongly suspected of a leaning to 
Protestantism, was, notwith.standing, for his learning appointed tutor to the 
third son of Francis I. He died in 1537, having executed a translation of the 
Scriptures into French, which was first printed at Antwerp in 15.S0. A revision 
of this by the divines of Louvain appeared in 1550, and has since been repeatedly 
printed. — (Ladvocat, s. v. Fevre; Home's Introduction, vol. ii. part ii. p. 92.) 



Rom. iii. 1. 



god's effectual calling. 119 

albeit they were never so willing to effect it, for that they were 

now for the most part come to the hands of Christians. Hence it 

followeth, that if the Hebrew text was not corrupted neither before 

Christ's time nor after his coming, then was it not corrupted at all. 

But happily they will say, that the Jews corrupted it after Augus- The Jews 

tin and Jerome's time ? I answer, In what places ? For as touch- ^g^py^J'^^gj. 

ing Bellarmin's five places, we have already showed, that both in 

Jerome's time and before, these places were thus read as we read 

them this day. Wherefore we conclude, the Hebrew edition is 

most pure, and, consequently, in the Old Testament this edition 

only is authentical. 



oil list's com- 
ing. 



CHAPTER XIX. 

OF THE GKEEK EDITION OF THE NEW TESTAMENT. 

Whereas there be many editions of the New Testament, we say 
the Greek only is authentical, which first I demonstrate on this 
manner : First, in Christ's time and the Apostles', the Greek 
tongue among the Gentiles was of greatest excellency. Secondly, 
and as it was accounted of best note, so was it most famous and 
most common in the world. For albeit, as then the Roman empire cicero in 
was most large and great, yet the Latin tongue Avas not so common, pvoArciiia 

, . poeta.1 

as is testified by a good writer of that age. Thirdly, the idolatry 
and superstition of the Gentiles, and all the philosophy of the 
Greeks, was written in the Greek tongue. The Lord having these 
and such like respects, no doubt at what time it pleased him to 
carry his gospel from the narrow bounds of Jewry, into the great 
and spacious field of all the world ; it was the Lord's will and 

' Nam si quis miuorem glorite fructum piitat ex Grascis versibus percipi quam 
ex Latinis, veheraenter errat ; propterea quod Grseca legiintur in omnibus fere 
gcntibus, Latina suis finibus, exiguis sane, continentur. c. 23. 



120 A TREATISE OF 

pleasure, I say, at that time, that the gospel should be written 

principally^ in the Greek tongue. 

The writers they were, some of them, Apostles — some Evan- 
Matthew first gelists ; all which first wrote In Greek, except Matthew,^ and the 
t In synopsi. author to the Hebrews. For, first, concerning Matthew,* Athanasius 
t Lib. 3. saith, he first wrote in Hebrew ; ^ the same saith f Irenasus,* and 
|incarmin.j;]sj"azienzen,^ and § Jerome,^ who saith that in his time Matthew's 

§InPriefat.in ' ; J 7 

mmas-^erui Hebrcw copy was reserved in the library of Cesarea, which Pam- 
MattK^" '" i^hilus the martyr built/ Athanasius saith, that Saint Matthew's 

1 " In preference to all others." Original, potissimum. 

2 "Except perhaps Matthew." Original, Si forte Mattliceum excipias. 

^ " It is there [in the Sjniopsis ascribed to Athanasius] said ' that Matthew 
wrote his gospel in Hebrew, and published it at Jerusalem ; and that it was 
translated [into Greeli] bj^ James, the Lord's brother according to the flesh, who 
was ordained by the holy apostles the first Bishop of Jerusalem.'" — (Lardner, 
vol. iv. p. 165.) 

^ " Matthew then, among the Jews, wrote a gospel in their own language." — 
Adv. Hseres. lib. iii. c. i. apud Lardner, vol. ii. p. 170. 

^ It is very doubtful whether Gregory Nazienzen intended to characterise the 
Gospel of Matthew as originally Hebrew. His words are, (Carm. 33, vol. ii. 
p. 98, apud Lardner, vol. iv. p. 287,) 

'Mxr^Sita; ^sv 'iy^ct-ipsv 'E^Qx7oig ^xv/hxtcc X^icrrov, 

Ma^xof d^lrxXicf, AovKxg A)(,xiec8i. 
t 
The expression E«Qxioii, as compared with that IraA/a;, seems to mean only 
"/or the Hebrews." See Lardner, /. c. 

^ De novo nunc loquor Testamento, quod Grajcum esse non dubium est, 
excepto Apostolo Matthaeo, qui primus in Judjea Evangelium Christi Hebraicis 
Uteris edidit. — (llieron. ad Damas. Prcefat.) 

' Matthaeus, qui et Levi, ex publicano apostolus, primus in Judasa, propter eos 
qui ex circumcisione crediderant, evangelium Christi Hebraicis Uteris verbisque 
composuit. Quod qui postea in Gr»cum transtulerit, non satis certum est. 
Porro, ipsum Hebraicum habetur usque hodie in Caesariensi bibliotheca, quam 
Pampliilus martyr studlosissime confecit. INIilii quoque a Nazaraiis qui in 
Bera^a, urbe Syrias, hoc volumine utuntur, describeudi facultas fuit. — (Hieron. 
Cat. de Viri lUustribus^ c. 3, apud Lardner, vol. iv. p. 441.) Pamphilus was a 
native of Beyrout in Phoenicia, who flourislied at Cffisarea about A. D. 294. 
He there formed a library, magnificent for tlie time, and busied himself in pre- 
paring for gratuitous circulation copies of the Scripture. AVith Euscbius, who 
took his name, he edited, from the autograph revision of Origen, the Greek 
translation of the Septuagint. He was martyred, after an imprisonment of two 
years, in 309. — (Cave, uti supra, p. 97.) 



god's effectual calling. 121 

Hebrew edition was translated to Greek by James the Apostle ;' 
others say, by Saint John the Apostle ; ^ others by Matthew 
himself.^ Thus write the fathers, but their assertion hath no 
strong grounds. For when Christ lived with his Apostles, all 
the Jews spake Syriac, that is, a language mixed of Hebrew and 
Chaldaic. Therefore, if Matthew had purposed to write in any 
other language but the Greek, he would no doubt have written 
specially in the Syriac tongue, and some Papists of this age are 
of the very same judgment.* Wherefore it is uncertain whether 
Matthew first wrote in Hebrew, Syriac, or Greek; yet it is 
more probable that he did first write in Greek, both for that this 
tongue was not unknown to the Jews, and other apostles first 
wrote in it, not onlv to Jews and Gentiles indifferently, but also 

^ '' , . As St James 

particularly to the very Jews. Well, howsoever it is, the Greek and st^etcr, 
edition which we have in the Church at this day is authentical ;^^*^j.g^"5''^ 
for that it was both written and approved while the Apostles were 
yet living. For as touching the Hebrew edition, if there were any, 



1 See previous page, note 3. 

2 " Matthew first wrote a gospel in the Hebrew language, for the sake of the 
Hebrew believers, eight years after Christ's ascension ; and John, as is said, 
translated it out of Hebrew into Greek." — (Theophylact. apud Lardner, vol. v. 
p. 158.) 

3 " This opinion, we believe, was first intimated by Sixtus Senensis, from 
whom it was adopted by Drs Whitby, Benson, Hey, and Townson, Bishops 
Cleaver and Gleig, and some other modern divines." — (Home's Introduction^ 
vol. iv. p. 265.) Sixtus of Sienna was a converted Jew, who died at Genoa 
in 1569 — (Ladvocat, s. v.) His principal work is Bibliotlieca Sancta^ to which, 
lib. vii. p. 582, Home gives a reference. On the question regarding the 
language in which Matthew wrote his gospel, see Home's Introduction, 
vol. iv. p. 262, &c. ; Lardner, vol. v. p. 308, &c. ; Fabricii Bib. Grcec. vol. iv. 
p. 758, ed. Harless. 

4 " De Testamento Novo major est dubitatio ; et quidem valde probabile est 
Evangclium S. Matthaei, et Epistolam S. Pauli ad Hebroeos, Syriaca lingua 
scriptos esse : id euim efficacissimis argumentis probat Albertus Uvimestadius 
Ferdinandi Imperatoris Cancellarius, qui primus in Europa Testamentum Novum 
Syriacum imprimi curavit : et Guido Fabricius, ciijus est Latiua interpretatio 
Novi Testamenti Syriaci in regiis Bibliis." — (Bellarmin, vol. i. p. 76, c. p. 77, a.) 

^ This marginal note is the translator's. " Matthew in Hebrew," seems to 
be a misprint. 



122 A TREATISE OF 

I doubt now it can no Avhere be found. And as for this Hebrew 
copy, which is in many hands, it is not the true copy.^ 

As concerning the Epistle to the Hebrews, Jerome saith, that first 
it was written in Hebrew ; next turned into Greek, either by Bar- 
nabas, or Luke, or Clement.^ But it is uncertain, and it is more like 
to be true that this Epistle also was first written in Greek. How- 
soever it be, this Greek edition of this Epistle which we have at 
this day is authentical. 

Now the New Testament, written in Greek by the Apostles and 
Evangelists, hath been so preserved by the admirable providence 
of God, even in the midst of persecutions and heresies, unto this 
age, and in all former ages so freed and kept by godly and ortho- 
doxical writers from the corruption of heretics ; the Lord God, I 
say, hath so provided, that it is come into our hands most pure 
and perfect. Thus, then, I reason. That edition of the New Tes- 
tament which was written in the best language, and first and 
originally written in it, to wit, the Greek, I say the same must be 
accepted as authentical of all men. But such is the Greek edition 
of the New Testament : Ergo. 

The adversaries except only against the purity of this edition. 
Eor albeit some of them, the latter, and the better learned, as 

1 " Ilcbraice vero qu* exstant Matth. editiones recens a Judaeis vel Chris- 
tianis elaboratai sunt, et absurdissime pro Matthaso autheutico habentur ; sive 
Munsteriana ilia Basil, 1537, fol. Henrico VIII. Angliae regi inscripta, et ver- 
sioue atqiie commentario adversus Judajos instructa, sive Tiliana, quam ex Italia 
attvilit /(//«. Tilius, [Jean de Tilef] ctJoh. ilferce/«<s Latino traustulit, Paris, 1555, 
12." — (Fabric. Bib. Grcec. vol. iv. p. 759, note 1.) 

2 Our author's account of Jerome's lauguage, regarding the Epistle to the 
Hebrews, is not quite accurate. Jerome's words are : — Epistola autem, qu^e 
fertur ad Hebricos, non ejus creditur, propter styli sermouisquc differeutiam ; sed 
vel Barnaba;, juxta TertuUianum ; vel Lucai evaiigelistfe, secundum quosdam ; vel 
dementis, Komanae postea ecclesia; episcopi, quern aiunt Ipsiadjunctum senten- 
tias Pauli proprio ordinasse et ornasse sermone. Vel certe quia Paulus scribebat 
ad Hebraios, et propter invidiam sui apud eos nominis titulum in principio salu- 
tationis amputaverat, scripserat, ut Hebrans Ilebraiee, id est, suo eloquio, diser- 
tissirae, ut ea quas eloqueuter scripta fuerant in Ilebn^io, eloqucntius vertcrentur 
in Graicum ; et hanc esse causam, quod a caiteris Pauli epistolis discrepare 
videatur. — (^Catalog, de Vir. III. c. 5, apud Lardner, vol. iv. p. 451, note.) 



god's effectual calling. 123 

Bellarmin, do not say that the Greek edition of the New Testa- 
ment is altogether corrupt, as some of them have blasphemed ; yet 
they say it is not so pure, that they can grant it to be authentical, 
because in some places it is corrupt.' Bellarmin brings forth 
seven places, whereby he endeavours to prove this assertion, that 
the Greek edition is corrupt, and, therefore, cannot be authentical. 

The first place is 1 Cor. xv. 47, The Jirst man is of the earth, 6 ttqZtos 
earthly : the second man is the Lord from heaven. " But in the f {'''^°^.. 
vulgar Latin edition it is, the second is from heaven^ heavenly ; x.6c. 6 Isv- 
and this reading is approved : therefore the Greek edition is^i,°^oj j 
corrupt and not authentical."^ I answer, first, albeit we read as K^^e'^f '-^ 
the Greek is, yet the sense is good and orthodoxal, and the same 
with that which is of the vulgar reading, differing in word only, 
and not in matter. Secondly, the Arabic and Syriac translation 
so read the place. Thirdly, the Fathers, Chrysostom ^ and Theo- 



1 " Jam vero quod attinet ad auctoritatem, dubium esse non potest, quin editio 
Apostolica summte sit auctoritatis, nisi forte constet earn esse coiTuptam. De 
qua re ita sentiendum censeo, ut supi'a de Hebra'icis diximus, videlicet uon esse 
Graecos codices corruptos generaliter ; nee tamen esse foutes purissimos, ut ne- 
cessario quidquid ab eis dissentit comgendum sit, ut falso existimant Calviuus, 
INIajor, Kemnitius, ceterique hujus temporis Iia^retici." — (Bellarmin, vol. i. p. 
85.) 

- " Quod autcm non sint ubique incori'upti, sed aliqui interdum errores irrep- 
serint, saltern negligentia librariorum, et non sit tutum semper Latina ad 
Grseca corrigere, aliquot exemplis planum fiet. Certe i. Corinth. 15, legendum 
est ; Primus homo de terra terrenus, secundus homo de ccelo^ ceelestis, ut non solum 
nostra Latina versio habct, sed etiam Calvinus probat. c. 7, Inst. § 12. At 
Grseci constanter legunt secundus homo Dominus de coelo, 6 liure^o; uv^^uTrog 
Kv^io; l| oi/qxvov. Quam depravationem mansisse vitio scriptorum ex corrup- 
tionibus Marcionis, patet ex Tertulliano lib. 5, in Marcionem." (Bellarmin, Ibid. 
p. 85.) Calvin refers to the passage, (lib. ii. c. 7, § 12,) but without any such 
approval, or opinion of any kind as to the true reading. 

3 John Chrysostom (or the Golden-mouthed, so named from his eloquence) 
was born at Antioch, probably A.D. 047, of parents of high rank. He was or- 
dained deacon, 381 , and presbyter, 384. On the death of Nectarius, Archbishop 
and first Patriarch of Constantinople, in 397, he was appointed to succeed him ; 
but his fidelity, and plainness of living as well as of speech, rendered him obnox- 
ious to the Empress Eudoxia and sundry of the bishops. Through then- joint 
eftbrts he was deposed and banished, first to Cucusus, then to Pontus, where he 
died from the fatigues of his journey, A.D. 407. His works are most voluminous, 



124 A TREATISE OF 

Hsereseon. phylact/ SO read. Fourthly, Epiphanius,^ citing all the places 
Tert. lib. 5, which Marcioii corrupted, vct remembers not this place. "But," 

contra Mar. . . . . 

saith^ he, " Tertullian saith that Marcion hath corrupted this 
place." I answer, that Tertullian, in that book and place, reads 
these words in the very same manner as we do. The Lord from lieavcn. 
6 V vu- "^^^ second place is 1 Cor. vii. 33, He that is married careth for 

^«j(70£f fj^g things of the ivorld, hoio he may please his tvife. The wife and 
Toirou ' the virgin are distinctly set down, so reads the Greek.'* "But the 
xoafA.ov, vulo-ar thus. He that is joined to a wife careth for the things of the 
T^yvi/ettxl. tcorld, how he may -please his ivife, and he is divided; but the woman 
. '^^^''^^'*'' that is unmarried^ and the virgin, hethinketh of the things ichicJt please 
ii'7ra^6ivoi. the Lord, both in body and spirit. Wherefore the Greek edition is 
^ here corrupted, and so cannot be authentical."^ I answer, first, that 



/HS^IfiDCt, 



and his merits, as an expositor of Scripture, very great. Tiie Editio Optima of 
his works is that of Bernard de Montfaucon, 13 vols. fol. Paris, 1718-38. — 
(Smith's Dictionary, s. v. ; Lardner, vol. iv. pp. 534, &c. ; Cave, S. E. H. L. 
pp. 195, &c.) 

^ Theophylact was Archbishop of Achridia, in Bulgaria, A.D. 1077. He 
AATOte or compiled, from Chrysostom and others, commentaries on most of the 
books of the New Testament, and on some of the minor prophets. His works 
were published at Venice, in 4 vols. 1754-1763.— (Cave, S. E. H. L. p. 530 ; 
Fabric. Bib. Groec. vol. vii. p. 586, &c.) 

2 Epiphanius, Bishop of Constantia, in Cyprus, died an old man, A.D. 402. 
He was violent and bigoted, but a man of great learning. His works were 
published at Leipzig, in 1682, in 2 vols, folio. — (Smith's Dictionary, &c. vol. ii. 
p. 40) For his account of Marcion, and the Marcion heresy, generally, see 
Lardner, (vol. viii. pp. 452, &c.) 

2 Original, testatur. It is necessary to notice this, to defend our author's 
good faith ; for Bellarmin's remark (see note) is only inferential from the lan- 
guage of Tertullian. 

■* The translator here has mistaken his author. The words of the original, 
which seem to give Rollock's own translation of the passage from the Corin- 
thians, are : Qui uxorem duxit curat quai sunt hujus mundi, quomodo placeat 
uxori. Discrete sunt iixor et viryo: Innupta curat, &c. Hasc lectio est Gra^ca. 
" ' He Avho has married a wife cares for the things of this world, how he may 
please his wife. The wife and the virgin are distinguished from each other. 
She that is unmarried cares for,' &c. Such is the Greek reading." 

5 " Proeterea, 1 Cor. 7, ubi nos habemus : Qui cum tixore est, solicitus est, qum 
sunt mundi, quomodo placeat uxori, et diinsus est, mulier innupta et virgo cogitat 
quce Domini sunt, &c. Graeci codices longe aliter habent, nam illud divisus est, 
conjimgunt cum sequentibus, sic fis/^i^iffrcct ij '■/vi>ii kocI »j Traj^sj/oj, divisa est 



god's effectual calling. 125 

the sense which is by the Greek is not only sound, but also more 
fitting in this place than that which is by the vulgar translation. 
Secondly, the Syrlac translation so read these words. Thirdly, 
Theophylact, the Greek Scholies,^ and Basil, so read the words. 
But he saith that Jerome avoucheth it, that this Greek reading isLib. j. contia 
not apostolical. I answer, the same Jerome, in another place, contra Hei- 

■■• ^ > L ' vidium et 

reads these words as Ave do. Wherefore, seeing he changeth his ^'^^^°^'''""^- 
mind, he is not fit to judge for this Scripture. 

The third place is Rom. xii. 11, Serving the time. "But the old^^ xa/ji? 
Latin IS, serving the Lord : Ergo. ^ 1 answer, first, albeit ye read so -rj^ . ^^ Ky- 
the place, yet the sense is good and sound. Secondly, the reading 2'^- 
varies in many Greek copies, as Avitnesseth Origen's interpreter,'^ 
who reads the word Ky^/w, and he noteth it, that in many books 
he found jca/^p, the time. The same saith Ambrose,^ who reads 



uxor et vh'go. Quam lectionem B. Hieronym. ia lib. i. contra Jovin. affirmat 
Don esse Apostolicae veritatis." — (Bellarmin, vol. i. pp. 85, 86.) 

^ Original, Grceca Scholia. The Scholia were brief, explanatory, and gram- 
matical notes, partalviug of the nature of commentary and criticism. — See Home's 
Introduction., vol. ii. part i. pp. 390, &c. 

2 "Rom. 12, ubi nos legimus, Domino servientes : Graeci non habent xyj /^ sed 
Koii^u lovTisvovTis, id est tempori servientes ; et tamen nostram lectionem esse 
verissimam patet tum ex Hieronymo in epistola ad Marcellam, qu£e incipit, 
Post pejorem epistolam ; ubi dicit, in emendatis Grjecis codicibus haberi non 
xa/^ij, sed Kv^iu ; tum ex Origene, Chrysostomo, Theophylacto, et aliis Grsecis 
Patribus, qui sic legerunt et explicuerunt in suis commentariis." — (Bellarmin. 
Ibid.) 

3 Origen, one of the most estimable, laborious, and eminent of the early 
Christian Fathers, was born at Alexandria about A.D. 186, and died about A.D. 
254, after a life of much usefulness, dm-ing thirty-eight years of which he was a 
presbyter of the Church. He was a most voluminous writer. Of his two edi- 
tions of the Old Testament, called Tetrapla and Hexapla, the most complete 
edition is that of Montfaucon, 2 vols, folio, Paris, 1714. Of his other writings, 
the most complete edition is that of Delarue, 4 vols, folio, Paris, 1733-1759. — 
(Smith's Dictionary., &c. vol. III. pp. 46, &c.) The interpreter is Rufinus, (see 
p. 107, note 5,) to whom we are indebted for a Latin version of many of his 
works ; among others, of his Commentary on the Epistle to the Romans, con- 
tained in the 4th volume of Delarue's edition. — (Fabric. Bihl. Grcec. vol. vii. 
pp. 208, 233.) 

* Ambrose was Bishop of Milan from 374 to 397. He was a man of great 
influence, which he exerted successfully against the Arians. His works are not 



126 A TREATISE OF 

xa/gw, serving the time ; " yet," saith he, " in some books we find Ku^/wj 
the Lord'' Thirdly, the Syriac, Chrysostoni, Theophylact, and Basil, 
read Kup/w, the Lord; which reading we best like. For which cause 
our Beza translates the word Domino, the Lord. 

The fourth place is John viii., where, in the beginning of that 
chapter, many of the Greek copies want the story of the adulterous 
woman, which the common translation in Latin hath, and the 
Church approves it as canonical.^ I answer, first, that our Greek 
books, which we have and hold for authentical, have this history 
also, and our Church receives it. Secondly, yet we deny not that 
this hath been gainsaid by some, and the Syriac translation hath 
it not. 

The fifth place is Mark xvi., where in many Greek copies that 
whole chapter is wanting,^ which notwithstanding the Latin edition 
retaineth : Ergo. I answer, first, that all our Greek books which 
we account authentical have also this chapter, and our churches 
receive the same as canonical. Secondly, Jerome somewhere^ 
moves some doubt touching it, but to no purpose. 

The sixth place is 1 John v., where the seventh verse, which 
contains a Avorthy testimony of the Trinity, in many Greek copies 
is missing, but in the vulgar it is retained : Ergo. I answer, first, 
our Greek books, which we hold for authentical, have this verse, 
and our Church receives it. Secondly, we deny not but some have 
gainsaid it. 
oT/ aw The seventh place is Matth. vi. 13, For thine is the kingdom, potoer, 

Bctai-hita., and glory, Amen. " But this place is not in the vulgar translation : 



ionv V) 
A:c. 



highly esteemed. The best edition is that of the Benedictines, 2 vols, folio, 
Paris, 1686-90. — (Smith's Dictionary^ &c. vol. i. p. 140.) 

' " Deuique constat in pliu'irais Grajcis codicibus deesse multas vera; Scriptm-a; 
partes, ut historian! adultenx;, loan. 8. Ultimum caput Marci; testimonium 
pulcherrimum Trinitatis, T. loan, et alia de quibus supra disseruimus." — (Bel- 
larmin, Ibid.) 

2 Both Bellannin and our author have overstated the objection regarding the 
last chapter of Mark, which extends only to the last twelve verses. 

2 Hieronymi Ojyp. vol. iii. p. 96. Qu^est, 3. 



god's effectual calling. 127 

Ergo}'"' L. Valla ^ answereth, this place is not added to the Greek, 
but detracted from the Latin ; and I pray you, what heretical or 
unsound matter hath this place ? 

Thus we see then the adversaries cannot prove by these places 
that the Greek edition of the New Testament is corrupted, and so 
not authentical. AYherefore it resteth that the Hebrew edition of 
the Old Testament and the Greek of the New Testament is only 
authentical. 



CHAPTEE XX. 



OF THE TRANSLATIONS OF THE OLD TESTAMENT. 

Now it resteth that we speak of the translations of the Old and 
New Testament. And, first, of the translations of the Old Testa- 
ment. The Old Testament was first written in Hebrew, and after- 
wards translated into divers languages, specially the Chaldee and 
Greek. First, concerning the Chaldaic translation, next, of the 
Greek. And for the Chaldaic, we be to consider first what manner 
of translation it is ; secondly, by whom this was done ; thirdly, 
what authority this hath. For the first, the Chaldaic translation Authors of 

, . , . the Chaldee 

IS rather a paraphrase than a translation word for word. The Pamphrase. 

' " Constat etiam qua^dam iu omnibus Grgecis codicibus inveniri, qua? noii sunt 
pai-tes divinje Scripturge, ut jSIatth. 6, orationi Dominicse additur : Cluia tuum 
est 7egnum, et potentia, et gloria^ in scecula: quae verba nou esse de textu, sed 
addita a Grajcis ex duobus iutelligi potest. Primo ex eo, quodTertuL, Cyprian., 
Ambrosias, Hieronymus, Augustiuiis, Orationem Dominicam exponunt, et ta- 
men nullam horum verborum mentionem faciunt, cum omnes isti Grace bene 
noverint. Secundo ex eo quod Groeci in sua liturgia recitant quidem lisec verba, 
sed non continuant cum Oratioue Dominica." — (Bellarmin. Ibid.~) Bellarmin is 
wrong in his statement, oiyinibus codicibus, — See Kuiuoel, ad locum. 

^ Laurentius Valla (L. is not iu the original Latin of our author) was one of 
the most learned men of the fifteenth century, and contributed essentially to the 
revival of letters. His annotations on the New Testament have been repeat- 
edly published. — See Home's Introduction^ &c. vol. ii. part ii. p. 276. 



128 



A TREATISE OF 



Five books 
Jloses. 



Prsefat. in 
BibliaCom. 

plutensia. 



Lih. Stro- 
ma t. 



Rabbins call this paraphrase the Targum} For the second point, 
of by whom this paraphrase was set forth. Rabbi Aquila translated 
the Pentateuch, and this they call Onkelos ; "^ the rest of the books 
of the Old Testament were translated, partly by Rabbi Jonathan, 
partly by Rabbi Joseph C^ecus ;* they lived not long before Christ, 
or about Christ's time. For the third point. The Chaldee para- 
phrase with the ancients was ever of great note and authority, 
specially that part of the Pentateuch ; for as for the rest of this 
paraphrase, one Ximenius® a cardinal avoucheth it to be full of 
Jewish fables, and of the vain conceits of the Thalmudists. And 
thus far briefly of the Chaldee paraphrase. 

Now touching the Greek translation of the Old Testament, there 
were divers translations of it into the Greek tongue. Some num- 
ber nine translations. Of these the first and principal is that of 
the Septuagint,* which these seventy-two ancients did at the ap- 
pointment of Ptolemaeus Philadelphus ; for whereas Clemens 
Alexandrinus writeth, that the Scripture w^as translated long before 
into Greek, and that Plato had read the same, it is not like to be 



• AVith regard to tlie Targum, generally, see Prideaux' Connection, part ii. 
B. 8, vol. iii. pp- 531-555, edit. 1718 ; also Home's Introduction, vol. ii. pp. 
198, &c. ; Kitto's Cyclopmdia^ s. v., and the authorities there quoted. It may- 
be noticed, generally, that RoUock's account is very imperfect, and is nearly a 
mere abridgment of Bellarmin, (Ibid. p. 75,) whose account also is very unsa- 
tisfactory. 

2 Original : Quod ad secundum, Pentateuchon vertit R. Aquila, qui Onkelos 
dictus est ab lis. "As to the second point, the Pentateuch was translated by 
Rabbi AquUa, who was also named Onkelos by them." The source of this con- 
fusion between Onkelos, the real translator of the Pentateuch, and Aquila of 
Sinope, a Jewish proselyte, and translator of the Scriptures, afterwards men- 
tioned by our author, is shown by Prideaux, /. c. 

3 For a brief account of the splendid Polyglot Bible, executed at the expense 
of Cardinal Ximenes, — containing, among other translations, the Targum of 
Onkelos, published 1514-1517, in 6 vols, folio, at Complutum, {Alcala de 
Henares,) hence called Complutensia, — see Ilorne, Ibid. vol. ii. part ii. p. 32. 
Ximenes was Archbishop of Toledo, and possessed supreme influence in Spain 
for twenty-two years before his death, in 1517, in his eighty-second year. 

* For the discussion of this question, for the references made by our author, 
and on the history of the Septuagint, see Prideaux, Ibid. vol. ii. pp. 27-48; 
and for an excellent account of its merits, Kitto's Cyclopcedia^ s. v. 



god's effectual calling. 129 

true ; for neither Plato nor any of Pythagoras' sect ever saw the 
Sacred Scriptures. To speak then of the interpretation of the 
seventy interpreters, and to bind ourselves to certain questions, six 
in number. The first may be this, whether there was ever any 
Greek translation set forth by the seventy-two interpreters ? Se- 
condly, if there were any, when it was done ? Thirdly, of what 
books ? Fourthly, how this was done ? Fifthly, what authority this 
translation is of? Sixthly, whether this be the true translation of 
the seventy-two interpreters which Ave have at this day?^ 

For the first question, the answer is easy ; for there is no doubt 
but that there was a Greek translation by the seventy-two inter- 
preters, for that all antiquity accords to this. This is testified by 
Epiphanius,* Eusebius,t Justin Martyr, | with many others. And as * Lib. dc 
for the second question, the answer also to it is easy ; for all men ponderib. 

t De praepa- 

do a2;ree that this translation was done in the reisn and at the an- '''''• '^™"^^'- 

•^ ^ c X In dialog. 

pointment of Ptolemjeus Philadelphus. This write and avouch these ph"nJ''^" 
men, Joseph, Philo, Athanasius, § Epiphanius, Tertullian, Arist£eus,||§ in synopsj. 

' , ' J r i 7 7 '" II In historia 

and many others." And for the third question. What books were ?"''^ '^^ ^'^'^ 
translated by them ? the answer is not so easy ; for some tliink they 



' It is worthy of notice, that the whole statement regarding the Septuagint, 
and the Greek translations generally, is, in many respects, identical with the 
account given by Bellarmin, (Ibid. vol. i. pp. 77, &c.) who also mentions nine 
translations, as stated above by onr Author. Thus, Bellarmin gives five ques- 
tions regarding the Pentateuch, identical with the last five of our Author. It 
may be interesting to compare them. 

Bellarmini. De iuterpretatione Septuaginta seniorum, qua? inter omnes 
Grajcas editiones merito primum locum semper obtinuit, quiestiones quinqne 
exsistunt. Prima, quo tempore facta sit. Secunda, quorum librorum sit. Tertia, 
quomodo facta. Quavta, quanta; sit auctoritatis. Quinta, num hoc tempore 
germanam interpretatiouem Septuaginta seniorum habeamus. — Ibid. p. 79. 

Rolloci. De versione itaque ista Septuaginta interpretum dicemus : qua; 
autem dicemus revocabimus doctrinae gratia ad certas aliquot qujBstiones, nempe 
sex numero : Prima est, an fuerit versio Gragca facta a Septuaginta duo- 
bus interpretibus. 2. Si fuerit, quando facta. 3. Quorum librorum fuerit. 4. 
Quomodo facta. 6. Quanta ejus authoritas. 6. An ha^c sit germaua versio 
Septuaginta duorum interpretum quam nos habemus in manibus. P. 139. 

2 It must be confessed, that the account given by Bellarmin is fuller and more 
accm'ate than this. 

VOL. I. I 



130 A TREATISE OF 

translated but the five books of Moses only. Of this mind is 
inpiooemio Josepli, and Jerome seems to incline this way. Others say, they 
translated all the Scripture ; and this is likest to be true. For, 
first, it is not likely that King Ptolemy could have contented him- 
self with the Pentateuch only. Secondly, the Apostles of Christ 
used the Greek translation in citing testimonies out of the prophets, 
but in the Apostles' time there was none other translation but that 
of the Septuagint's. Thirdly, there had been no matter of admira- 
tion, in that this work was done wdth such expedition, if the Pen- 
tateuch ordy had been translated and finished in the space of 
seventy-two days ; for they say, this translation was miraculous.^ 
Fourthly, Chrysostom and Theodoret, among the Fathers, are of 
this judgment. Wherefore it is best we hold this as most pro- 
bable, that all the Old Testament was translated by them. 

[As to the question regarding the manner in which the transla- 
tion was executed, the following narration is given. Seventy-two 
elders from the tribes of Israel, the most skilled in both the 
Hebrew and the Greek, by the orders of Ptolemy Philadelphus, 
finished the translation at the island Pharos, in ^gypt, with mira- 
culous quickness, namely, in seventy-two days, and with extra- 
ordinary harmony. Some relate that, in the execution of this 
translation, they were shut up, each in a separate apartment ; 
others, that they Avere in pairs ; and others, that they wrought in a 
body, sitting in one place, and comparing their labours. They 
make, then, the execution of the translation miraculous ; but these 
miracles, narrated for the purpose of magnifying the authority of 
this translation, no one can believe.^] 

1 The meaning of our Author is not well brought out here. He does not mean 
to say that It was actually a miraculous translation, but that, in the opinion of 
those who were acquainted with it in its early history, it was deemed miracu- 
lous, which would not have been the case if it had consisted of a translation of 
the Pentateuch only. 

2 This passage has been omitted by Holland. I subjoin the original, 
(^uod ad quajstionom de modo versionis, hunc fuisse modum narrant : Septua- 

ginta duo sencs ex tribubus Israel utriusque linguaj Hebraici« et Gra^ca; peri- 
tissimi, jussu Ptolemaii Phlladelphi, miraculosa cclcritatc, nempc 72 dicrumj 



god's effectual calling. 131 

And as for the fifth question, What authority this translation had ? 
Hereunto men answer diversely. For some ascribe too much to it, 
as Epiphanius, who saith, they were not interpreters only, butiniib.de 

■i J- ' J J i " mensuris et 

in a manner prophets. Augustin is too much in the commenda-p^nderib. 
tion of it ; he saith, it was done by a special dispensation of God, 
and thinks it to be set forth by divine inspiration. Others ascribe 
not so much to it ; Jerome saith ao-ainst Epiphanius, they were noinprsefat. 
prophets.^ And often in his commentaries, he teacheth it not only teuchon. 
as corrupted, but as very faulty in itself, which thing he would never 
have done, if he had thought this work had been done by divine in- 
spiration. What authority soever this translation is of, assuredly 
it can have no more than what may, by good right, be given to an 
interpretation ; for we may not avouch it to be given by the in- 
spiration of God, nor make it of equal authority with the Scrip- 
ture. 

As touchino; the sixth question, some think that the old trans- owtransia- 
lation of the Septuagint is as yet extant, but to be so corrupt, that ^^^ 
it is no wisdom to correct either the Hebrew or Latin copies by it. 
Bellarmin is of this mind.^ Others affirm, that the ancient trans- 
lation of the seventy-two interpretei's is lost, and that this which 
we have is mixed, and very corrupt. This also they prove by in- 
duction of certain places corrupted. First, the Greek Bible num- 
bers from the creation of the world unto the Flood, 2242 years, 



spatio, adiuirabili consensione, ad Phadum [sic; lege Phariim] ^gypti, versio- 
nem banc absolvernnt. Alii singulos seorsim sedibus disclusos ; alii biuos ; alii 
omues coufertim considentes uno loco, et operas conferentes, versionem banc 
confecisse tradimt. Miraculosain igitnr fuisse versionem narraut, sed mu-acula 
h^c quae dicimt fuisse, ad amplificaudam hujus versionis authoritatem, fidem noii 
habeut. P. 141. 

' It is important to notice, iu forming an estimate of our Author's acquaint- 
ance with his subject, that Jerome, in the passage here referred to, does not 
name Epiphanius, while he throws discredit on the story told \>y him regarding 
the cells in which the translators were shut up. 

^ De postrema qujestione licet [non] ignorem nonnullos in ea sententia esse, 
ut existiment interpretationem Septuaginta seniorum penitus uiteriisse ; niulto 
probabilius censeo, illam adhuc superesse, sed adeo corruptam et vitiatam. ut 
omnino alia esse videatur. Bellarmin. — Ibid. vol. i. p. 82. 



132 A TREATISE OF 

as we may see in Augustin, Eusebius, and Nicephorus In his 
chronology ; but the Hebrew verity saith, the number of years be 
1656. Therefore the Greek number exceeds the Hebrew in years 
586. Secondly, from the Flood to Abraham, the seventy-two in- 
terpreters reckon of years 1082 ; but according to the Hebrew text 
of God's word, there be no more years but 292, so the Greek ex- 
ceeds the Hebrew verity 790 years. Thirdly, in the Greek copy, 
Adam is said to have lived 230 years, and in some books 330, 
when he begat Sheth : but the Hebrew Bible saith, Adam begat 
Sheth when he was 130 years old. Fourthly, according to the 
Greek copy, Methusalem lived fourteen yeai's after the Flood, 
which is very ridiculous ; for where lived he ? or how was he kept 
from the waters ? In the ark ? That cannot be, for but eight souls 
only entered into the ark, among whom Methusalem is not reck- 

Metiinsa- oncd. The Hebrew Bible speaks far otherwdse of Methusalem's 

death. ycars and age ; for by it we gather, that he died that very year 
the deluge came on the whole earth, to wit, the year of the world 
1656. Fifthly, In Jonas, the Greek copy denounceth destruction 

ciiap. iii. 4. to tlic Nlnevltcs after the third day. As yet three days, and Nineveh 
shall be destroyed ; but in the Hebrew text we read, Yet forty days, 
and Nineveh shall be destroyed. By these places w'C see there is 
jireat difference between the Greeks and the Hebrews in their 
numbering ; but all agree that the Hebrew numbers are true, 

Pecivitate Augustin fcIgns I know not what mystery in this diversity of 

Dei, lib. xviii. t n i i i • f> i 

numbers, to deiend the authority oi the seventy-two mterpreters, 
which notwithstanding he could not maintain in the place concern- 
ing Methusalem. Jerome deals more plainly and faithfully, saying, 
that the Septuagint have erred in their number. By these before 
cited places, and many such like corrupted, we conclude, that this 
Greek translation, which Is now extant, is not that which the 
seventy-two ancient Jews wrote, or If it be the same, that it is 
corrupted, as we may reckon It to be of very small authority. 

Thus far of the Greek edition of the seventy-two interpreters. 
Now we are to consider of other Greek translations, which were 
written after the Gospel was published far and near among the 



god's ErFECTUAL CALLING. 133 

GentileSj and there be eight several translations numbered. The 
first was Aquila's, written in Adrian the Emperor's time, as testl- 
fieth Epiphanius.^ This Aquila was first a Pao;an, and after turned Aquiia si- 

■■■ *■ •*■ CD J nopensis, 

Christian, and was baptized; after this, being admonished for his^"^^;^'^ 
studies in judicial astrology, and at last cast out of the Church for 
his obstinacy, he fell away to the Jewish religion, and conversing 
with the Jews, he learned the Hebrew tongue, and then and there 
translated the Old Testament out of the Hebrew into Greek, but 
with a perverse and a froward mind, as saith Theodoret, purposely 
intending to obscure the doctrine of Christ, and to colour his apos- 
tacy. 

After this translation of Aquila followed Theodotion's, in the 
reign of Commodus the Emperor, as Epiphanius also writeth. 
This man was of Pontus, and of the sect of Marcion the heretic. 
After a time, renouncing his sect, and abjuring all Christian religion, 
he fell to Judaism ; and having learned the Hebrew tongue, he 
translated in like manner the Old Testament Into Greek, but with 
a malicious heart, and unfaithfully, as Theodoret speaketh, intend- 
ing the confutation of his own sect. 

After this translation of Theodotion followed that of Symmachus, symmachus" 

1 • p o A mi • n • 1 translation. 

m the reign ot feeverus Augustus. Ihis man was a ibamaritan by 
birth and country, and for that he could not attain some superior- 
ity he desired in his own country, he fell in like manner into 
Judaism, and was circumcised the second time. And how this 
was done, Epiphanius noteth it out of 1 Cor. vii. 18, to wit, by 
gathering his uncircumcision after his first circumcision, that so 
there might be matter for a second circumcision. This man trans- 
lates the Old Testament out of Hebrew into Greek, but unfaith- 
fully, as Theodoret saith, intending most the confutation of the 
Samaritans, of whom he had his first beginning. 

After this translation of Symmachus, there were two others, 
whose names be not known. The one was found in Jericho, laid 
up in great vessels for the preservation of it, in the reign of Cara- 

^ De ponder, et mensiir.^ c. 14. 



134 



A TREATISE OF 



Apud Nico- 
pulin Aqiii- 
lonaveni, be- 
cause there 
were three of 
that name. 



Origen's 
rir^oCTr'Ax, 



iS.oc.TrT^c 



OKTCt'Tr'hCt. 



Luciiinus. 



Ilesvcliius. 



calla the Emperor. The other was found at the north Nicopolls, 
in the time of Alexander the Emperor, the son of Mammaeas. 
This is testified by Epiphanius, Theodoret, and others. 

After all these followed Origen, who lived in the year of Christ 
261, in the days of Valerian and Gallienus the Emperors. Origen 
laboured exceedingly in the conference of such translations as he 
found extant before his time ; for he gathered into one volume 
four translations, to wit, first, Aquila's ; secondly, Symmachus' ; 
thirdly, the Septuagint ; fourthly, Theodotion's ; and set them 
do^\ai in four distinct columns, and this was Origen's Tetrapla. 
This done, he added to these four columns two more of the He- 
brew text, the one set down in Hebrew, the other in Greek 
characters; and this was Origen's Hexapla. Lastly, to the six 
former columns he annexed the two editions before noted to 
be of unknown authors, and this was called Origen's Octapla, 
a work of great labour and excellency, the loss whereof hath 
been, no doubt, no small damage to the Church of God. Origen, 
in these his works, had his marginal stars to observe what he 
liked, his long strokes to put out what he disliked, his little 
labels for addition, and his second labels for a second addition,* 
according to the variety and diversity of his copies. A certain 
godly man, complaining for the loss of these works, said, " Well we 
may deplore the loss of these works, but restore the same we can- 
not." 

After Origen, there was one Lucianus' translation, about Dio- 
cletian's time. This man was a minister of the Church of Antioch, 
and a martyr. A copy of this edition, as I have read, was found 
written with this martyr's OAvn hand, and kept in a marble chest 
at Nicomedia. Jerome also writeth, that in his time there were 
copies which were called by Lucian's name. 

Finally, after Lucian's translation followed another edition, set 
forth by one Hesychius, which corrected the interpretation set 

1 As some of the marks used by Origen have been the subject of much dis- 
cussion among tlie learned, it is proper to notice, that tlie description of these 
here given is tlie translator's own. Rollock merely names them. 



god's effectual calling. 135 

forth by the Septuaglnts, and gave it to the churches of Egypt.^ 
And thus far of the eight great translations which were after 
Christ ; all which be lost, howbeit the Papists sell for good 
canonical Scripture certain remnants, as they say, of Theodotion's 
translation, Dan. xiii. and xiv. chapters, a fragment which that 
foul heretic and apostate left in their safe keeping.^ For as con- 
cerning this Greek edition of the Old Testament which is now ex- 
tant, howsoever it comes to us, we have none pure, but mixed and 
corrupted, as we have before observed. And thus far of the trans- 
lations of the Old Testament ; first, the Chaldee paraphrase, next, 
the sundry Greek copies of all ages. 



CHAPTER XXI. 

OF THE SYRIAC TRANSLATION OF THE NEW TESTAMENT. 

Now let us come unto the translation of the New Testament. 
The New Testament being first written in Greek, was translated 
into the Syriac tongue, which in the days of Christ and his Apos- 
tles, w^as the proper and natural language of the Jews, by reason 
of their long captivity in Babylon, and for that the Assyrians were 
transported to the possession of Jewry. It is uncertain who 
was the author of this translation, as also at what time it was done. 
Tremellius thinks it most like to be true, that this was done in the 
primitive Church, in the very beginning, and that by the Apostles 

1 Lucianus, Antiochenus presbyter, et Eusebius, Pamphilusque atque Hesy- 
chius, Alexandrinus, non adornarunt novas Grsecas versiones ; sed editionem 
x.otu'/iv LXX. interpretum vel recensuerunt, iit Lucianns et Hesjchins, vel Ori- 
genis labores cum ecclesia commuuicaruut, ut Eusebius et Pamphilus. — Fabric. 
Bib. GrcBC.., vol. iii. p. 715. 

2 The correct translation of the original is ; " Except that the Papists retain 
certain parts of Theodotion's translation, Daniel xiii. and xiv., and to this hour 
ostentatiously produce as a portion of the canonical Scripture the fragment of 
the impious Theodotion, first heretic, then apostate." 



136 A TREATISE OF 

syi-iac trans- themselves or their disciples. He proves also the reverend anti- 

lation, an- *■ ^ 

cient. quity thereof : First, by the elegancy of the tongue. Secondly, by 

the defects and loss of certain books and places of the New Testa- 
ment, which are to be found in the Syriac translation ; as the 
Second Epistle of St Peter, the Second and Third of St John, 
the Epistle of James and of Jude, the Apocalypse, and the story of 
the woman taken in adultery, which is found in the beginning of 
the eighth chapter of the Gospel according to St John. By this 
defect he gathereth, that seeing the Syriac translation was extant 
before the Church accepted these books as canonical, the Syriac 
translation must be very ancient. Again, he saith he found a 
singular faithfulness in the Syriac translation, by conferring it with 
the Greek and original ; which experience any shall find if they 
shall please to confer both languages together. Of the premises, 
the conclusion is this, that the Syriac translation both was in elder 
ages, and is now at this day, in great authority in the Church. 
Thus far of the Chaldaic and divers Greek translations of the Old 
Testament, and of the Syriac translation of the New. 



CHAPTER XXn. 

OF THE LATIN TRANSLATIONS OF BOTH TESTAMENTS. 

"We be now to speak of the Latin translations of the New Tes- 
tament and of the Old. The Latin translations of the Bible were 
Dc Doctrina vcry many. This say Augustin and Jerome, who complaineth 
cap.'ii. ' ' "' much of the variety and diversity of Latin translations. Of all 

In prooemio t t i a • r> 

in lib. josuiB. tiie Latin translations, the first was an Itahan ; ' Augustm prefers 



1 Original : Ex versionibiis Latinis, prima fuit Itala qusedam. This transla- 
tion, the first used by the AVestern Church, and which is said to have been 
made from Greek, both in the Old and New Testaments, is called by Jerome 
Communis and Vulgata, by Augustin, Itala, by Pope Gregory I., Vetus. It is 
generally known now by the name Old Italic^ to distuigiiish it from Jerome's 
translation. 



god's effectual calling. 137 

this before all the rest, as keeping most strictly to the words of the ^hiEtlibTi 
original, and being more perspicuous than others in sentences. '^^p- ^^• 
This was not that translation of Jerome, for it is evident this was 
far more ancient than that translation of Jerome. And who should 
be the author of this is uncertain. 

After this Italian translation, Jerome's followed next ; who is 
said to have left a double translation in Latin of the Old Testa- 
ment. In the first he followed the seventy-two interpreters,^ in the 
latter, the Hebrew original text. For as touching the New Testa- 
ment, Jerome is said not to have translated it into Latin, but to 
have corrected the old Latin translation, as himself affirmeth in 
many places.^ This edition of Jerome, Avhen it came forth first, itAug.Epist. 

•' ■■■ ' •' 10, ad Hier- 

began forthwith to be accepted and read publicly in the churches, °"' 
but with no contempt of that old Italian copy. For as Gregory ^ 
saith, these two translations, that elder Italian and the latter of 
Jerome, were of greatest note in the Latin churches, and most used. 
At length, all those old Latin translations, together with that 
Italian, were not respected ; and Jerome's translation alone re- 
mained, if we may truly avouch this to be Jerome's translation 
which at this day is used, and is carried about In his name ; for the 



^ This is a mistake. Jerome only published a revision of the Old Italic ver- 
sion, comparing it with the Septuagint, of the Psalms, Job, Chronicles, Proverbs, 
Ecclesiastes, and Solomon's Song, the rest having been lost through fraud or 
carelessness. Of these there are only extant, the translation of the Psalms 
and Job, and the prologues to the others. 

2 "The history of the Vulgate, therefore, as it now exists, is briefly this: — 
1. The Old Testament is a translation made directly from the Hebrew original 
by Jerome. 2. The New Testament is a translation formed out of the old trans- 
lations, carefully compared and corrected from the original Greek of [by] Jerome. 
3. The Apocrypha consists of old translations, with the exception of Tobit and 
Judith, freely translated also from the original Chaldean by Jerome." — (Pro- 
fessor Eamsay in Smith's Dictionary, vol. ii. p. 466.) 

2 Gregory I. or the Great, Pope 690, died 604. (Ladvocat, s. v.) His sanc- 
tion first gave authority to Jerome's translation. The reference is probably 
taken from Bellarmin, (vol. i. p. 87,) who says ; Quod apertius iutelligitur ex 
B. Gregorio in epist. ante prisfat. in libro Moral, cap. 5, ubi dicit sue tempore 
Romanam ecclesiam utraque editione uti consuesse, id est, antiqua versa ex 
Grffico, et nova Hieronymi versa ex Hebrseo. 



138 A TREATISE OF 

learned greatly doubt of this matter. Here, therefore, we be to 
consider of this point, and two questions principally are to be an- 
swered ; first, who was the author of this ; the second, what author- 
ity it may have in the Church. 

As touching the author of this Latin translation, divers men 
speak diversel}' ; some think it was Jerome, and that it is pure 
without any mixture ; so think all Papists for the most part, espe- 
cially the Jesuits. Others think it not to be Jerome's, as Sanctes 
* In priEf. in Pagninus,* ^ and Paulus ^ a bishop.t to pass by Erasmus, Munster,' 

Interp. BlDl. O ' 1 ' i r ./ 

ad Clement, ^nd otlicr Popisli writcrs. Others deem it to be Jerome's, but not to 

7, Pontif. i ' 

pronianus waut corruptiou ; of this judgment are these men, Joannes Driedo, 
Sixtus Senensis ; * and Bellarmin seems to incline this way, as may 
easily be gathered by his propositions and reasons touching this 

Not his in matter.^ We say, it is neither Jerome's, nor yet pure, nor mixed ; 

whole nor yet 
in part. 

^ See p. 116, note 2. The reference is given by Bellarmin ; Prajfat. iuterpre- 
tationis Bibllorum ad Clementnin VII. Pontificera Maximum. 

2 Thus given by Bellarmin : Paulus Foro Sempronii Episcopus, lib. ii. c. 1, de 
die passionis Domini. 

^ Sebastian Munster was a laborious and celebrated writer of the 16th cen- 
tury. He was born at Ingelheim in 1489, and joined the order of the Cordeliers. 
He afterwards followed the opinions of Luther, quitted the order, and retii-ed 
to Heidelberg, and then to Basle, where he taught with high reputation, and 
where he died in 1552. Among other works he published a Latin translation of 
the Old Testament, with the Hebrew text, which is ranch esteemed. He also 
published a Hebrew Grammar and Dictionary. — (Ladvocat, s. v^ It is proper 
to notice, that RoUock does not call him a Popish wi'iter : he says, Aliis etiam 
pontiliciis hominibus ; " other writers, even those who are Popish." Bellarmia 
takes no notice of Erasmus or INInnster. 

* Jean Driedo, a native of Brabant, was Professor of Divinity at Louvain. 
He died iu 1535. His works occupy 4 vols, folio. For Sixtus Senensis, see 
p. 12] , note 3. Bellarmin (vol. i. p. 87) supplies us with tae references ; his 
words are ; At mixtam esse ex vetere et nova decent Joannes Driedo, lib. ii. 
c. 1, de Eccles. dogmat. et Scripturis, et Sixtus Senensis, lib. 8. Bibliothecae 
sanctaj extremo. From this it appears, that they held not that the text was 
corrupt, but that it was not Jerome's pure translation, being jiartly his and 
partly the Old Italic. Our Author, accordingly, does not say, vitiosam^ but ; 
Alii HieronjTni quidem esse pntarnnt, sed non puram. 

5 Bellarmin {Ihid^ has four propositions, which agree with the account given 
page 137, note 2, except that Bellarmin maintains that the Vulgate translation 
of the Psalms is not from the Hebrew, but is a translation (amended by Jerome) 
of the Greek version as corrected by Origen and Lucian. 



god's effectual calling. 139 

and this we prove on this manner.^ Jerome translated the Old 
Testament out of the Hebrew into the Latin accurately or exactly ; 
but this vulgar edition is not exact ; therefore it is not Jerome's. 
The proposition is evident ; for Jerome himself testifieth in many 
places of his works that he had laboured and done this translation 
very exactly ; as in his preface before the five books of Moses, in 
his preface before the book of the Kings, in his preface on the 
Psalter, in all which places he saith he changed nothing, but fol- 
lowed faithfully the Hebrew text, and he appealeth to the Jews to 
testify of the faithfulness of his translation. And Ausustin- affirm- 5^. *^,m ""'-., 

•' » Dei, lib. xviiiJ 

eth it, that the very Jews did confess his translation was sound '^^^^ ^^' 
and true. Isidore^ prefers Jerome's translation before all men's, for Hispaiensis, 

. 'lib vi. Ety 

keeping himself more strictly to the words of the Hebrew text, and"'°'°s';ap.5. 
for his perspicuity of phrase. Wherefore, if we may believe these men, 
Jerome's translation was exactly done. So far the proposition. The 
assumption followeth : But the vulgar Latin edition is not accurate ; 
neither doth it agree with the original, the Hebrew text; yea, 
it so far dissenteth from it, that necessarily one of these two 
assertions must be true, either that this Latin edition is most cor- 
rupt, or that the Hebrew fountain is most troubled and disordered. 
And this last point Bellarmin himself dare not avouch, but taxeth 
such as do so affirm, and that worthily.* 

It resteth therefore that we prove this great disagreement between 
the Latin edition and the Hebrew text. And this can no other- 



1 The meaning of our Author is clearly this. Some aflGlrmed that it is a piu-e 
transcript of Jerome's version, others, partially an edition of it. Our Author 
maintains that it is neither the one nor the other — it is not Jerome's at aU. 

2 Non defuit temporibus nostris presbyter Hieronymus homo doctissimus, et 
trium Unguarum peritissimus, qui ex Hebrteo in Latinum divinas Scriptm-as 
convertit, cujus tantum literarum laborem Hebrsei fatentur esse veracem. 

3 See p. 108, note 2. Isidore's words are ; De Hebra^o in Latinum elo- 
quium tantummodo Hieronymus presbyter sacras Scriptm-as convertit, cujus 
editione generaliter omnes ecclesise usquequaque utuntur, eo quod veracior est 
in sententiis, et clarior in verbis. — {De Ojffic. Divin. lib. i. c. 12.) And ao-ain in 
the passage referred to in the margin : Ejus intei-pretatio merito ceteris ante- 
ponitm-. 

* In the second chapter of the second book, De Verbo Dei, vol. i. p. 70, &c. 



140 A TREATISE OT 

wise be done but by conference the one with the other. Let the 
comparison begin at the book of Genesis, and compare not all 
places which dissent, for that were infinite, but some special places, 
whereby ye may soon conceive of the rest, and judge what they be. 
And by this conference of places you shall discern that the defaults 
are not of one kind, but of divers, as for changing of words and 
sentences, for defect and superfluity ; for so many ways the Latin 
edition is faulty. In my judgment, this comparison cannot better 
be found by any man or means ^ than by that vulgar Latin which was 
corrected by John Benedict, a divine of Paris, whom, that I may 
pass over this point briefly, I recommend unto thee, gentle reader. 
By this conference ^ that shall appear, both that this is not Jerome's 
translation, and that this vulgar Latin edition is not authentical, 
so as we shall not need to spend any time in handling the other 
question. 



CHAPTER XXIII. 

OF THE TRANSLATION OF THE BIBLE INTO THE MOTHER TONGUE. 

It remaineth now that we speak of such editions and translations 
as be in the usual mother tongue. I understand that translation 
to be in the mother tongue, which is done in that language which 
is vulgar and common among the people of that country, whose 

1 Ori^'inal : Meo judlcio non aliunde melius discetur Iicbc comparaiio quam ex, 
&c. In my judgment, this comparison will be learned from no other source 
better than from, &c. 

^ "In conclusion, we may remark, that the Vulgate in its present form is by no 
means the same as when it issued from the hands of its gi-eat editor. Numerous 
alterations and corruptions crept in during the middle ages, which have ren- 
dered the text uncertain. A striking proof of this has been adduced by Bishop 
Marsh, who states, that two editions published within two years of each other, 
in 1590 and 1592, both printed at Rome, both under Papal authority, and both 
formally pronounced authentic, differ materially from each other in sense as well 
as in words." — (Professor Ramsay, ibid.) 



god's effectual calling. 141 

language it is ; as the Dutch, Italian, French, English, Scottish, 
and Spanish translations, &c. We may move three questions of 
these translations. First, whether it be lawful to translate the 
Sacred Scripture into every mother tongue. Secondly, whether 
the liturgy or common prayers of the Church ought to be in the 
mother tongue. Thirdly, whether it shall be lawful for the common 
people to read the Scriptures translated into their own language or 
mother tongue. 

To the first question we answer, that it is lawful, yea, also, that 
it is expedient it should be so, and this Ave prove by some few ar- 
guments. First, the Sacred Scriptures must be read publicly be- Translation 

° *• i ^ oftheScrip- 

fore all the people; therefore must they be translated into their tw^^nto^e 
own known language, for otherwise it were in vain to read them.^°"ft"^y^g^^_ 
The antecedent is proved, Deut. xxxi., verses 11, 12. The Lord™®"'' 
commandeth that the books of Moses be read to all indifferently 
when they were assembled, men, women, and children, with the 
strangers. Jer. xxxvi. 6, chargeth Baruch the scribe that he should 
read before all the people the book which he had written from his 
mouth. But some will here object, that this precept was to en- 
dure but for a time. I answer, the end shows it must be perpetual, 
Deut. xxxi. 13 ; the end being this, that this people may hear, learuy 
and fear the Lord. This end is perpetual ; therefore, so is the law in 
like manner, specially seeing that the reading of the Scripture is 
the ordinary and necessary means whereby we be to come to this 
appointed end. So the antecedent being thus cleared, it followeth 
necessarily that the Scripture must be translated into our known 
mother tongue. 

Argument 2. The people are permitted to read the Scriptures ; second ar- 
therefore they are to be translated into the vulgar tongue, for 
otherwise the common people could never read them. The ante- 
cedent I prove thus : The Sacred Scriptures do furnish us with 
weapons against the devil, as we be taught by Christ's example, 
Matth. iv., who gave Satan the repulse, using none other weapons 
against him but testimonies of Scripture. John, chapter v. 39, 
Christ commanded the multitude to search the Scriptures. Acts, 



ment. 



142 A TREATISE OF 

chap. xvii. 11, the Christians of Bereaare commended for searching 
the Scriptures, whether the points were sound and good, and 
agreeable to the Scriptures, which were taught by the Apostles. 
But see more of this antecedent in the handling of the third ques- 
tion. 
Third aigu- Argument 3. The very Papists grant the Scriptures maybe 
read before the people, but they say it must be done in an unknown 
tongue. Wherefore, I reason thus : If the Scriptures must be read 
before the multitude in an unknown tongue, that shall be fruitless, 
and without all edification ; therefore they must be translated into 
their known language. The antecedent is proved by 1 Cor. xiv. 
6, If I shall come unto you speaking in tongues, xoliat shall I profit you ? 
q. d.,^ nothing. And after, in the same chapter, verse 19, I had 
rather speak Jive toords with my understanding, that I might also in- 
struct others, than ten tliousand words in a strange tongue. But of 
this point more hereafter. 

Fourth argu- The fourth argument. God requires in his people wisdom, know- 
ledge, and instruction. Therefore the Scriptures must be read, 
and therefore translated into the vulgar tongues. The antecedent 
I prove thus. Deut. iv., God will have his people to be wise and of 
understanding, that the nations round about hearing of this might 
be smitten with an admiration, and say, verse 6, Only this people is 
wise, and of understanding, and a great nation. The Apostle, Col. 
iii. 16, will have God's tcord to dicell in them richly or -plenteously. 
Paul in his Epistles every where requires the Churches to whom 
he writes to be filled with all knowledg-e. The adversaries contend 
and dispute much against this knowledge which God requires in 
the common people. 

Fifth argu- The fifth argument. Christ, while he lived among the Jews, 
spake and preached unto them in their own mother tongue. The 
Apostles of Christ in like manner did preach the Gospel in their 
vulgar tongue, as in the day of Pentecost and after ; and for this 
very cause, that they might speak to every nation in their own 

^ Original : Quasi didssct ; — " as if he liad said." 



ment. 



nic'iit. 



god's effectual calling. 143 

known language, that gift of tongue was given them. Thus then 
I reason : If to preach the Gospel in the vulgar known languages 
was no profanation of the Gospel, then so in like manner, to write 
the Gospel in the vulgar known languages is no profanation of the 
same ; for there is like reason of both. 

The sixth argument is from the perpetual use and practice of all sixth argu- 
the ancient Church. For in the primitive Church, the sacred 
Scripture was translated near hand into all languages, as the Chal- 
daic, the Syriac, the Arabian, the Armenian, the Egyptian, the 
Ethiopian, the Indian, the Persian, Scythian, the Sarmatlan 
tongue. There are not a few do avouch this, Chrysostom,* Theo- 1 Homu. i in 
doretjt Augustin,! with others. And at this day there be extant t oe corrig. 
the Chaldaic, the Syriac, the Arabic, the Egyptian, and the Ethio- affectib. 
pian translations; all which the learned say were done in the t ^^ ^°<='''- 

*■ •> Christ, lib. ii- 

Apostles' time. Chrysostom turned the sacred Scripture into^^^"^' 
the Armenian tongue, as Sixtus Senensis reporteth. Jerome 
translated the Scripture into the Dalmatic tongue, as these men do Lingua Dai- 

matica. 

testify, Alphonsus a Castro,^ Eckius, Hosius,^ Erasmus. Methodius^ 
translated it into the Sclavonian tongue, as saith Aventin * in his 
Chronicle. Ulphilas, Bishop of the Goths, translated the same into 

1 Alfonso de Castro, a Spanish divine, of the order of St Francis, followed to 
England Philip II., when he married Queen Mary. He died at Bnissels in 
1558, aged sixty-three years. His works, which are mainly controversial, 
were published at Paris, in 1578. — Ladvocat, s. v. 

2 Stanislaus Hosius, a native of Cracovia, was educated in Italy, and on his 
return to Poland, became ultimately Bishop of Wannia. For his services with 
the Emperor Ferdinand, to whom the Pope appointed him resident nuncio, he 
was made Cardinal in 1561, and was one of the three legates that opened 
the Council of Trent in that year. He returned to Germany, but soon after 
was recalled to Rome, where he died in 1579, aged seventy-five years. 
His works are numerous, and highly esteemed by the Eoman Catholics. — Lad- 
vocat, s. V. Pallavacino, ibid. lib. xiv. c. 13. lib. xv. 6, 6. c. &c. 

^ Two brothers, Cyril and Methodius, sons of Leo, a noble Greek of Thessalo- 
nica, are said to have first preached the Gospel to the Sclavouians, in the end 
of the ninth century ; and to Cyi'il is ascribed the invention of the Sclavonic 
Letters. — Home's Introduction^ vol. ii. part i. p. 245. 

* John Aventin of Abensperg, born in 14G6, died in 1534. He wrote Annates 
Bavarice, to which there is here a reference. The best edition is that of 1580. 
—Ladvocat, s. v. 



144 A TREATISE OP 

Socrates, tri- the Goths' lano-uaffe. Auo-ustln writeth that the Old Testament 

partita his- .... 

I?"?.-' .. . was translated into Syriac. Plardino- ag-ainst Juel.^and Eckius, write 

De Civitate •' o o ' ' 

Dei, ub. XV. ^j^^^^ ^]^g Muscovites and the people of Russia had the Scripture in 
their own mother tongue. The History of England, Avritten by 
Beda, affirmeth, that the Scriptures were translated into the 
English tongue before his time. Beda saith, he translated part of 
the New Testament himself.^ Thus far the practice of the Old 

1 Tho ecclesiastical histories of Socrates, Sozomenus, and Theodoritus, (which 
are generally joined with those of Eusebius, Theodoras, and Evagrius,) were first 
translated, or paraphrased in Latin by Epiphanius Scholasticus in the beginning 
of the sixth century, and were repeatedly printed prior to our Author's time, 
especially at Basle. From the three authors thus translated, Epiphanius called 
the work Tripartita Historia, which he divided into twelve books, (Fabricii, Bib. 
Gr(Pc.^ vol. vii. p. 425.) But Sozomenus, not Socrates, makes the statement 
referred to by our Author. — Sozom. Hist. Ecclesiast. lib. vii. c. 37. For an ac- 
count of the Gothic translation, made towards the close of the fourth century, 
see Ilorne's Introduction., vol. ii. part i. p. 240- 

- This is the celebrated Bishop Jewel, who flourished in the time of Henry 
Vin., Mary, and Elizabeth. His Apology for the National Church was attacked 
by Harding, a Roman Catholic divine. The original is adversus Jovellum. 

3 The original has no counterpart to the words, " written by Beda." It has 
simply Anglicana Historia, though it is highly probable that it is to the Historia 
Ecclesiastica Gentis Angloi-um of Bede that om* Author refers. The only words 
there bearing on this subject, that I can find, are, (lib. i. c. 1,) " Htec [insida] in 
prjEsenti, juxta numerum librorum quibus lex diviua scripta est, quinque gentium 
Unguis unam eandemque summje veritatis et vera; sublimatis scientiam scrutatur 
et confitetur, Anglonmi videlicet, Britonum, Scotorum, Pictorum, et Latinorum, 
qua3, meditatione Scripturarum ceteris omnibus est facta communis." This, it 
must be admitted, is ambiguous. If it means that there was a translation of 
the Scriptures in the Anglo-Saxon before Bede's time, it must also mean that 
there was a Welsh, Scottish, and Pictish translation. All that it seems to 
indicate is, that there were preaching and creeds in the several languages, and 
that for the study of the Scriptures the Latin was the common medium. Fulke, 
in. his edition of the Rhemish Testament, is of our Author's opinion. " He 
meaneth that learned men of all the four nations studied the Scriptures by 
help of the Latin tongue, and such commentaries and treatises of the elder 
fathers as were written therein. But he saith expressly, that the knowledge of 
the highest truth, which is not to be found but in the Holy Scriptures, and 
according thereunto, was both searched out and confessed in the mother tongue 
of the other four nations, by which he meaneth the Christians unlearned in the 
Latin tongue." — (Preface, p. 3, ed. 160L) I have been unal)le to discover in 
Bede any notice of his translation of part of the New Testament. It is said 
that his translation of the Gospel of St John is the first portion of the Ncav 



god's effectual calling. 145 

Church, whereby, as by the rest of the argument aforegoing, it 
folio weth, that the sacred Scripture is to be translated into every 
country's vulgar language. 

Now it resteth to see what the Papists answer to this question 
we have in hand. Some few years past they utterly denied that 
the sacred Scripture might be translated into any mother tongue. 
Petrus Asoto,^* Censura Coloniensis, and Harding, before named, *jjj^°„'?gj2'* 
these write that some are of this judgment, the Scriptures are 
not to be translated into the vulgar languages. And for this cause, 
such as translated Scriptures, they were banished ^ and condemned 
by the Pope, and their books were prohibited and burnt. And 
when they saw this to be odious to all men, these grave fathers 
changed their minds, and now forsooth they avouch the Scriptures 
may be translated into the vulgar languages, yet by the Pope's 
permission. And this albeit it seems to be something diverse 
from the former assertion, yet in effect it is the very same, 
lor the Pope will permit no man to do this, but to such a one 
as shall turn all the corruptions which are to be found in the 
old Latin edition into the vulgar tongue, and so recommend 
the same to posterity. This is Bellarmin's^ judgment and the 

Testament trauslated into the language of this island of which we have any 
account. — (Historical Introduction tothe'EnglhhHexapla, p. 2.) Home (Intro- 
duction, &c., vol. ii. p. 246) says: "Not many years after this, the learned 
and venerable Bede (who died A. D. 735) translated the entire Bible into 
that language." — See also, on this subject, Ai-chbishop Usher's Historia Dog- 
matica Controversice, &c., p. 107. 

1 This, both in the original and translation, should be Petrus a Soto. He 
was a distinguished Dominican of Cordova, Confessor to the Emperor Charles 
V. He afterwards taught in Dettingen till 1553, when he was summoned to 
England to assist in re-establishing the Papal faith in the Universities of Oxford 
and Cambridge. On the death of Queen Mary in 1558, he returned to 
Dettingen, and thence went to the Council of Trent, where he died in 1563. 
His works are held in high estimation by those of his own persuasion. — Ladvo- 
cat, s. V. Pallavacino, ibid. lib. 20. cc. 13, 17, &c. 

2 As in the case of Luther, AVicliff, Tindal, &c. — See Ai-chbishop Usher, ibid 
pp. 179, &c. "Banished." Orig'mdil : proscriptis. " Excommunicated" seems 
a preferable translation. 

2 Bellarmin treats more of readers than of translators. But his allusion to 
the celebrated Index of Pius IV. in the following passage, together with his 
VOL. I. K 



146 A TREATISE OF 

Ehemists.^ But we avouch the contrary, to wit, that every godly 
learned man, skilful in the tongues, may translate the Scripture 
without the Pope's permission ; yea, albeit he prohibits the same ; 
and that it shall be lawful for the Church of Christ to accept of the 
same translation after examination, albeit the Pope give none 
authority nor approbation hereunto. For in the ancient Church, 
when the authority or tyrannical jurisdiction of the Pope was un- 

wliolesale approbation of the Vulgate throughout, makes his opinion abundantly 
clear. At Catholica Christi Ecclesia non quidera prohibet omuino vulgares 
traushitiones, ut Kemuitius impudenter mentitur, nam in indice librorum prohi- 
bitorum a Pio IV., edito Reg. IV. videmus concedi lectioncm ejusmodi 
librorum lis qui utiliter et cum tructu ea uti possunt, id est, iis qui facultatem 
ab ordinario obtiuueriut ; prohibet tamen ne passim omnibus sine discrimiue 
concedatur ejusmodi lectio, ct ne in publico, et comnumi usu Ecclesia?, Scripturaj 
legantur vel canantur vulgaribus linguis, ut in Concilio Trident. Sess. 22, cap. 
8, et can. 9. — (Ibid. p. 112.) Bellarmin's mode of statiug the controversy is 
instructive. Controversia est inter Catholicos ct hasreticos, an oporteat, vel 
certe expediat^ divinarum Scripturarum usum comraunem esse in lingua vidgari, 
et propria uniuscujusque regionis. 

^ " Now, since Luther's revolt also, divers learned Catholics, for the more 
speedily abolishing of a number of false and impious translations put forth by 
sundry sects, and for the better preservation or reclaim of many good souls 
endangered thereby, have published the Bible in the several languages of 
almost all the principal provinces of the Latin Church : no other book in the 
world being so pernicious as heretical translations of the Scriptm-es, poisoning 
the people under coloiu* of Divine authority, and not many other remedies being 
sovereign against the same (if it be used in order, discretion, and humility) than 
the true, faithful, and sincere interpretation opposed thereunto. Which causeth 
the Holy Church not to forbid utterly any Catholic translation, though she 
allow not the publishing or reading of any, without exception or limitation ; 
knowing by her divine and most sincere wisdom, how, where, Avhen, and to 
whom these, her INlaster's and Spouse's gifts, are to be bestowed to the most 
good of the faithful ; and, therefore, neither generally permitteth that which 
must needs do hurt to the unworthy, nor absolutely condemneth that which may 
do much good to the worthy. Whereupon, the order which many a wise man 
Avished for before, was taken by the deputies of the late famous Council of Trent 
in their behalf, and confirmed by supreme authority, (Ind. li. prohibit, regula 4,) 
that the Holy Scriptures, thongh truly and Catholicly translated into vulgar 
tongues, yet may not be inditiercntly read of all men, nor of any other than 
such as have express license thereunto of their lawful ordinaries, Avith good tes- 
timony from their curates or confessors, that they be humble, discreet persons, 
and like to take much good and no harm thereby." — (Preface to the llhemish , 
Translation of the New Testament.) 



god's effectual calling. 147 

known, the translations before specified were both done and re- 
ceived of the Churches without the Pope. And thus far of the 
first question. 

It followeth, in the second place, whether the Liturgy or common 
prayers of the Church are to be celebrated in a known tongue ? I 
mean the public service or worship of God in ecclesiastical assem- 
blies, as the public prayers, the reading of the Scriptures, the ad- 
ministration of the Sacraments, singing of psalms, &c. These be 
called by the name of divine service. To the question Ave answer^",*"' ^^'- 
affirmatively, that this public service of God is to be done in the 
vulgar tongue. Our first argument we take from the 1 Cor. xiv., 
where, from the sixth verse to the twenty-first, the Apostle teach- 
eth that nothing is to be done in the Church in an unknown and 
strange language. But Bellarmin ^ excepteth, saying, that in that 
chapter the Apostle understandeth principally, a collation and exhort- 
ation, which in the old Church followed after the public prayers f and 
to this end he showeth out of Justin Martyr, the custom of the old ^p°^°^^^2. 
Church. " The Christians assembled on the Lord's days, and first, oui cimrcif 
the Scriptures were read ; then after this the chief minister of the day. "^ *"^ * 
place preached; after this the sacraments were administered; lastly, 
they did use conference of divine arguments or of godly questions." 
I answer, the Apostle here entreateth generally of all ecclesiastical 
duties, and that in this order; first, ye have a general doctrine 
from the sixth verse to the fourteenth. Next, there followeth a 
special instruction how prayers must be conceived, how to sing 
psalms, not in an unknown tongue, but in a known or common lan- 
guage, to the nineteenth verse. After this he returns to his 
o-eneral doctrine again. 

^ Respoudeo, imprimis certum esse, in magna parte liujus capites non agi de 
Icctione Scripturarum, nee officiis divinis, sed de exhortatione spirituali sive 
collationc. Ut euim olim monasti inter se couveniebant, et conferebant de rebus 
spiritualibus, unde existnnt coUationes Patrum apud Cassianum, ita etiam in 
prima Ecclesia, vindicat beatus Justinus in fine Apolog. 2. — (Bellarmin, ibid. 
p. 218.) The following account of Martyr's statement is verbatim from Bel- 
larmin. The marginal, " Note the order," &c., is the translator's. 

^ Divine service. Original : sacrorum. 



148 A TEEATISE OF 

Bellarmin ^ excepteth again, that Paul here speaketh of songs 
•svhich in that meeting they sung, which were endued with some 
extraordinary gift of the Holy Ghost. I answer, the Apostle dis- 
tinctly nameth prayers and songs. Again, he speaketh of those 
prayers and thanksgivings, Avhereunto the people did answer, Amen; 
now the people did not answer Amen but to the public prayers ; 
wherefore he meaneth here public prayers conceived in the divine 
administrations, in the public assemblies. 
If in Greek, Bellamiin ^ again obiecteth : " The public prayers in Corinth were 

not in Latin. o o i i i 

in the Greek tongue, a speech well known to the people, and 
that the Apostle knew, and therefore there was no need to prescribe 
any such rules for their divine service." I answer, albeit it be 
granted that the common prayers,^ &c., at Corinth were done in 
the knoAvn mother tongue, yet it followeth not but that the Apos- 
tle's doctrine is general of all ecclesiastical offices to be done in 
the public assemblies. Next, it is most like, that there "svere at 
Corinth some Avhich had the gift of tongues, Avhich abused it to 
vain ostentation, even in the public administration, and that is it 
which the Apostle taxeth in that chapter. And thus far of the 
first argument. 
Argument 2. The sccoud is of the same Apostle in the same chapter, verse 6 ; 
If I shall come unto you, speaking with tongues, that is, unknown 
tongues, lohat shall I -profit you 1 Hence I conclude, the public 
worship of God must be not in an unknown but a known language. 
Bellarmin answereth,thathe which administereth the public prayers'* 
in an unknown tongue shall profit others, for it is sufficient that 

1 Vera igltiir scntentia est, Apostolum hoc loco iion agcre de diviiiis officiis 
uec de piiblica Scripturarum Icctionc, sed de caiiticis spiritualibus, quoi Christiaui 
componebaut, ad laudandum Deum, et gratias ei agendas, et simul ad suam et 
alionim coiisolatiouem et ajdificatioiiem. This opinion Bellarmin elaborately 
defends at gi-eater length than it seems necessary to quote. — {Ihid. p. 120.) 

2 Non loqui Apostolum de Scripturis vel officiis divinis ex eo probatur, quod 
Scripture sine dubio legebantur Gra^ce, et divina otRcia ticbant Grajce in Gra-cia, 
ut etiam lia-rctici admittunt.— (Bellarmin, ibid. p. 120.) The marginal note, 
"If," &c., is the translator's. 

3 The usual public divine service. Original : solita sacra publica. 
^ The public divine service. Original : sacra publica. 



god's effectual calling. 149 

God understands him, and this he goeth about to clear by a simili- 
tude.' '' Like as," saith he, " if a man speak for a rustic or rude man, 
ignorant in the Latin tongue, in Latin to the king, this shall suffice 
if the king understand him, to confer any benefit by the king upon 
the same ignorant person." I answer, what is this else but to say, opus opera- 
that the public administration doth profit the people by virtue or 
merit of the work done,^ albeit in the meantime the people be without 
faith and knowledge of the true God ; ^ but of this in place apper- 
taining. 

The third argument is of the same Apostle in the same chapter, Third Argu- 
ver. 1 1 ; He that speaketli unto me in a strange tongue, shall be as a 
Barbarian; therefore the public administration of the word and 
sacraments, and of all God's worship and service, must be in the 
vulgar and known tongue. Bellarmin ^ answereth, that he which 
speaketh Hebrew, Greek, or Latin, albeit he be not understood, 
yet is he not to be reputed as a Barbarian, because these tongues 
be not barbarous ; but if he speak in any other language, he is to 
be accounted barbarous. I answer. If the speaker who speaketh 
in these tongues be not understood, he shall be to him who under- 
standeth him not, as barbarous. For so the very poet avoucheth it 
of himself; When, saith he, he wag in exile in Pontus, he com- 
plaineth,^ that albeit he spake Latin, yet he was accounted of those 
strangers as barbarous; 



^ Imprimis falsam est, ex pnblica oratione Ecclesise nullum fructum a populo 
percipi, nisi ea oratio a populo iutelligatiu- ; nam oratio Ecclesite uon fit populo, 
sed Deo pro populo. Itaque non est opus, ut populus intelligat, ut ei prosit, sed 
satis est si iuteUiget Deus. Quemadmodum si quis apud Regem Latine oraret 
pro aliquo rustico, certe rusticus fructum iude perciperc poterit, etiamsi non 
intelligat orationem advocati sui. — (Bellarmin, ibid. p. 121.) It may be in- 
teresting to compare RoUock's own account of this similitude. Ut, inquit, si 
quis Latine pro aliquo rustico et Latins linguai imperito agat cum Rege, hie 
satis est si Rex intelligat, ad hoc ut beneficium perveuiat adrusticum. — (P. IGl.) 

2 Original : Virtute ojieris operati. 

3 " Of the true God." Not in the original. 

■* I have not been able to find this passage in the edition of Bellarmin's works 
of 1620. 
^ More correctly, — For when Ovid was in exile in Pontus, he complained, &c. 



150 A TREATISE OF 

" Barbaras hie ego sum, quia nou intcUigor iilli." ' 
And when it was objected to Anacliarsls,^ the philosopher, at 
Athens, that he was barbarous, he answered, " The Athenians are 
barbarous unto me." 

The fourth argument is of the same Apostle in the same chapter, 
ver. 16; When thou blesscst xcith the Spirit, to wit, speaking in an 
unknown tongue, hoio shall he, that occupieth the room of the un- 
learned, say Amen at thy thanksgiving, seeing he knoweth not xchat 
thou sayest ? "Whence it followeth necessarily, that all public prayers 
and services of God must be done in the known vulgar tongue. 
Bellarmin ^ answereth, that it sufficeth, if some of the people imder- 

1 Trist. V. 10. 37. 

2 A Scythian prince -niio visited Athens in tlie time of Solon, and became 
noted for the terse wisdom of his sayings. — Ilerodot. iv. 76, 77. Luciau, Sci/fha. 

3 This is not a correct account of Bellarmin's answer. He gives two answers 
that have been made to the Protestant objection, both of which he rejects. The 
first is, that Paul is still speaking of exhortation and friendly conference, as 
distinct from and carried on after divine service. This answer Bellarmin holds 
to be totally at variance with the plain meaning of the words. The second is, 
that the passage does refer to the stated divine service, but that there was a per- 
son who, in behalf of the unlearned, or as one of the unlearned, (whom llollock 
calls a clerk, a term not used by Bellarmin at all,) replied, Amen. This, too, 
Bellarmin rejects, on the gi'ound that all ancient authorities agree that there 
was no such otiice in the early Church. He gives it as his own opinion, that 
the Apostle refers to prayers and praises offered to God in the course of those 
exhortatory conferences which followed, but formed no part of the stated service. 
Bellarmin's actual reply to the objection here stated by our Author, which he 
saw might be proposed in this shape — granted that the Apostle does so refei*, 
the same principle holds good in the case of the stated services — is illogical, 
contradictory, and in its admissions, fatal to his argument. I give the whole 
of the concluding passage in his own words. At objicies. Sicut Apostolus volebat 
ista cantica fieri lingua vulgari, nt populns subjiceret. Amen, ita etiam debuit 
velle, nt divina officia celebrarentur lingua vulgari, ut populns respondere posset, 
Amen. Respondeo, negando consequentiam, quia divina officia ficbant lingua 
Gra3ca, quam multi de popido intelligebant, ctsi non omnes, et hoc satis erat, 
non enim volebat Apostolus, ut omnes posscnt respondere. Praiterea, tunc quia 
Christiani erant pauci, omnes simul psallcbant in Ecclesia ct respondebant in 
divinis officiis ; at postea crescente populo divisa sunt magis officia, ct solis 
Cleris relictum est, ut communes preces et laudcs in Ecclesia peragant. Deni- 
qne finis projcipuus illorum canticorum erat instructio et consolatio populi : 
fiebant oiiim in collationibus loco exhortationis, et ideo tequum erat ut a pluri- 
niis intelligercntur, et nisi lingua uota facta fuissent, vcl mox sequuta fuisset 



god's effectual callixg. 151 

stand and answer, Araen ; yea, it sufficeth, if he whom they call 
the clerk, say Amen for the people. I answer. This was not the 
custom of that old ancient Church which never knew what a clerk 
meant. 

My fifth argument is of the same Apostle in the same chapter, Fifth^Argu- 
verse 40 ; Let all things in the Church he done decently, and in order. 
But if the minister shall pray in an unknown tongue, and the 
people shall conceive other prayers differing from the minister's, 
then shall the minister in the public congregation have his prayers, 
and every one of the people his own prayers also, and not the 
same with the minister. What good decency can be in this, when 
the people are so divided in prayer, which, in the public assembly, 
should offer up with one mind, and with one mouth, one and the 
same prayer unto God? 

The sixth argument is from a point which Bellarmin himself^^^^^^^''" 
yieldeth.^ He granteth that the public administration of prayers, 
&c., at Corinth, were done in the known Greek tongue ; wherefore 
then may not all other Churches in the like manner have their 
Liturgy in the vulgar known language ? What can he answer 
here, but this haply, that the public administration at Corinth 
was done in the mother tongue, not for that it was the vulgar 
tongue, but because it was Greek ? for Papists give the Greek 
tongue, when they please, some prerogative. 

The seventh argument is from another point which Bellarmin seventh 

. Arguuient. 

granteth.^ The collations, as himself speaketh, and the exhortations, 
ought to be done in the mother tongue ; wherefore, in like manner, 
may not the public administration of God's worship be done in the 
mother tongue best known to the people ? He answereth, that 
the reason is not the same of the collation and service. " For," saith 
he, " the collations tend to the instruction and consolation of the 



interpretatio, perisset prsecipuus fructus ipsorum, at divinoiiim officiorum nee 
est finis prjEcipuus instructio vel consolatio populi, sed cnltus Dei, et quaj 
popiilum scire oportet, ex diviuis officiis a pastoribus explicantur. — (^Ibid. 
p. 121.) 

' 2 See the quotation from Bellarmin in the last note. 



152 A TREATISE OF 

people ; but the public service principally concerns God's worship." 
I answer ; Doth not all the people worship God in the public ad- 
ministration or service of God, and therefore ought they not to 
worship God in a known language, if they will worship their God 
in faith ? 

The eighth argument is from the practice of the old and best 
Church. In elder ages, so many translations were done, principally 
to this end, to celebrate the public service of God, and that herein 
the Scriptures might be read to every man in his known mother 
Lib. de tongue, ^neas Sylvius writeth, that to Cyril and Methodius it 
linhemo- "was permitted, that the people of Lloravia should have their com- 
mon prayers^ in the mother tongue. And at this day the people 
of Armenia, ^Ethiopia, ^gypt, and the Muscovites, have their com- 
mon prayers^ in their known tongue. Here Bellarmin answereth; 
" All the?e are heretics." ^ I say they be no more heretics than 
Papists. Assuredly, as touching public prayers, I had rather be in 
this heresy with them than with the Papists, as they think to 
mean well.^ And thus for our judgment in this matter. 

The adversaries say, that the public prayers ^ may not be in a 
known tongue, but in Hebrew or Greek, as in the East and Greek 

^ 2 5 Public divine service. Original : puhlica sacra. 

3 Bellarmin makes a distinction between the Moravians and the other 
nations here mentioned. The latter he calls heretics, or schismatics. As to 
the Moravians, he says : — Ad illud de Moravis respondeo, fuisse causam justam, 
cur id eo tempore fieri deberet, quia nimirum, (ut i-efert iEneas Sylvius libro de 
origine Bohemorum, c. 13,) totum regnum simul convertebatnr, et uon poterant 
inveniri ministri, qui Latiue celebrarent, visum est summo Pontifici melius per- 
mittere, ut Sclavouice id fieret, quam nullo modo. Tamen postca ubi crevit 
eruditio et ministri idonci inveuiebantur, qui possent Latiue idem prjEStare, 
melius fuit omittere nsum lingua; Sclavonica;, et communeni totius ecclesia^ cou- 
Guetudinem sequi, ut hoc tempore Moravi Catholici faciuut — {Ibid. p. 126.) 
Tt deserves notice, in reference to our Author's research, that as Bellarmin 
makes no mention of the parties among the Moravians to whom the permission 
was given, RoUock must have verified for himself the passage from iEneas Syl- 
vius, otherwise Pius II. Pope, 1458 — 1464. His Ilistoria Bohemorum, with 
other writings, were republished in Helmstad, in one volume fol. 1700. 

"* Incorrect ; it should be, — I had rather be in this heresy witli them, than 
think with the Papists orthodoxly, as they suppose. Original : JNIalim in hac 
hajresi esse cum lis, quam cum Pajnstis, ut ijisiputant, recte sentire. 



god's effectual calling. 153 

Clnirches ; or in the Latin tongue, as in tlie Latin and West 
Churches. The arguments they produce for this purpose be, first, 
from the prerogative of tongues. The first is this; "Christ in the 
title of his cross gave honour to these three languages ; therefore 
public prayers^ ought to be done in these." ^ I answer ; Albeit we 
grant the antecedent, the consequent will not follow ; yea, rather, 
we may infer the contrary. The Lord would have the cause of 
Christ's death to be manifested to all people in those languages 
which then were best known, which cannot be denied of the Greek 
and Latin ; therefore public prayers^ ought to be done in the vulgar 
tongues, and known to the people. 

The second argument. — "These three tongues, Hebrew, Greek, and 
Latin, are of greatest excellency, antiquity, and authority ; there- 
fore the common prayers and service of God'' ought to be done only 
in these tongues." ^ I answer ; Grant the antecedent be true, yet the 
sequel is not good. For that very gift of tongues which was given 
the Apostles in the feast of Pentecost, plainly proveth that every 
tongue, be it never so base, is sanctified of God for holy uses, and xote. 
for the execution of public and ecclesiastical offices, and service 
unto God. 

The third argument. — "The Scriptures were originally written in Tiie Papists 

® -^ _ to J gay, Saint 

these three tongues;'' therefore the public prayers'' ought to be done ^|;J'.|^."^g^°|^ 
in these only." I answer ; First, the antecedent is false ; for neither 
the whole Scripture, nor any part thereof, was written first in the 
Latin tongue. For whereas they say Saint Mark's Gospel was 
first written in Latin,s it is false ; but of this point elsewhere.^ 

13 4 7 Original : sacra publica. 

2 5 6 Contenti sumus illis tribus Unguis quas Dominns titulo crucis &\\x. hono- 
ravit, Joan. 19. et qiiaj omnium consensu, antiquitate, amplitudine, ct gravitate 
omnibus aliis prajstant; ac demum quibvis ipsi libri divini ab auctoribus suis 
initio scripti fueruut hoc est Hebraja, Grajca, et Latiua. — (Bellarmin, ibid. 
p. 112.) 

^ Sunt enim qui existiment, Marci evangelium, ut etiam supra monuimus, 
Latine scriptum KomjB ab ipso Marco ; et postea ab eodem in Grascam linguam 
translatum. — (Bellarmin, ibid. p. 113.) 

3 He, probably, refers liere to his general account " of the Greek edition of the 
New Testament," in his 19th chapter. 



written in 
Latin. 



154 A TREATISE OF 

Next, I answer, that it will not follow of tliat antecedent, that 
public prayers should be said in unknown tongues, but rather the 
contrary followeth ; for that whereas the Scripture was first written 
in these two tongues, Hebrew and Greek, for this very cause, for 
that even then, and in those times, these two languages were most 
common, and best known to the people ; hence it follows rather, I 
say, that the public prayers^ ought to be in the most common and 
best known tongues. 

Thus far we have heard of arguments drawn from the preroga- 
tive of tongues ; now follow arguments from the practice and use 
of the Church. The first here is this : " From Ezra until Christ the 
Scripture was wont to be read in the church of the Jews in the 
Hebrew tongue, that is, an unknown tongue ; er^o, public prayers 
may be said- in an unknown tongue." ^ I answer; I grant the Scrip- 
tures were lead in the Hebrew tongue, but I deny that this was 
an unknown tongue. For, Nehemiah viii., it is very clear that the 
sacred Scripture which Ezra read in Hebrew was understood by 
the people which were present and heard it.'* Whereupon the 
contrary consequent must follow. The Scripture was read in the 
church of the Jews in older ages in a known tongue ; therefore it 
must be read at this day in popular and known tongues. 

^ Original : Publica sacra. 

2 This slioxild be, — The public diviue service onglit to be celebrated. Original : 
Ergo cehhranda sacra publica. 

2 Pi'incipio igitur Ecclcsiai Catholicie consuetudinem coraprobare ]iossunnis 
ex iisu Ecclesiaj Vcteris Testanicnti, qui fuit a tempore Esdr;\% usque ad Chris- 
tum. Nam a temporibus Esdraj desiit in populo Dei lingua Ilebraica esse 
vulgaris ; siquidem in illis Septuaginta annis quibus IIebr;ei fuerunt inter 
Chaldeos in Babylone, obliti sunt linguam propriam, et Chaldaicam didiccruut, 
et deinceps Chaldaica, seu Syriaca fuit illis materna, quocirca lib. Esd. 2, [Nehe- 
miah with ns,] cap. 8. habemus, quod cum legeretur liber legis Domini uuiverso 
populo, Nchemias, et Esdras, et Levitaj intcrprctabantur, quia alioqui populus 
niliil intelligebat. Itaque propterea, ut ibidem dicitur, facta est L-etitia magna 
in populo, quia intellexerant verba legis, Esdrainterpretante. — (BeUarmin, ibid. 
p. 112.) 

* The opinion of most learned men, as well as of our Author himself in 
other i)laces, (pp. 113, 135,) is decidedly in favour of Bellarmin's statement, 
that the Hebrew, in its pure form, was not iniderstood bj^ the Jews on 
their return from Babylon. But the circumstance mentioned by Bellarmin, 



god's effectual calling. 155 

The second argument is from the practice of the Jewish syna- 
gogue in these times. " To this day," saith he, " the Scripture is 
read in the synagogue of the Jews in the Hebrew tongue ; therefore 
public prayers must be celebrated' in an unknown tongue." ^ I 
answer ; The argument follows not from the evil example of the 
synagogue of the Jews ; for that this reading of the Old Testa- 
ment in an unknown tongue is the cause wherefore so many of 
them hold back, and will not be converted to the faith of Christ. 

The third argument is from the practice of the primitive Church. 
"In the primitive Church the prayers^ were said in one of these 
three tongues ; therefore the conclusion followeth." ■* I answer; The 
antecedent is false, for that, as hath been before showed, in the 
time of the old Chvn-ch, yea, in the very days of the Apostles, the 
Scriptures were translated in a manner into all languages. 

The fourth argument is from the continual practice of the 
Catholic Church ; " for in it the public prayers'^ were ever either in 
the Greek or Latin tongue." ^ 1 answer; If by Catholic Church they 

Nehemias, et Esdras^ el Levitce interpretabantur^ is evideutly fatal to his own 
argument. Tlie words of another eminent Eoman Catholic authority may be here 
quoted on this subject. "The mode of conducting religious instruction and 
Avorship, at the present day in Christian chiu-ches, is derived for the most part 
from the practices which anciently prevailed in Synagogues. And still there 
were no regular teachers in them, who wei-e officially qualified to pronounce 
discourses before the people, although there were interpreters, JiDjin, }Oj"iniD> 
who rendered into the vernacular language — viz., the Hebrew, Aramaean— the 
sections which had been publicly read in Hebrew." — {3 ahn's, Biblical Antiquities, 
§ 372. Upham's Translation.) 

^ This should be, — The public divine service ought to be celebrated. Original : 
Ergo celebranda sacra publica. 

^ Deuique usque ad hanc diem in Synagogis Judaji Scriptiu-as Hebraice 
legunt, cum tamen nuUi nationi hoc tempore lingua Hebraica sit vulgaris. — 
(Bellarmin, ibid. p. 112.) 

^ 5 Original : Publica sacra. 

^ Probatur secuudo ex usu Apostolornm : nam Apostoli per totum orbem 
terrarum Evangelium pra^dicarunt, et Ecclesias constituerunt, utpatet ex Paulo 
ad Rom. 10, et ad Coloss. 1, . . . . et tamen non scripserant Evangelia 
aut Epistolas Unguis earum gentium, quibus pra^dicabant, sed tantum Hebraice, 
aut Greece, et ut quidam volunt, Latine. — (Bellarmin, ibid. p. 113.) 

^ Probatur tertio ex usu universalis Ecclesias ; nam ut Augustinus docet, 
epistola 118, contra id quod universa Ecclesia facit disputare, insolentissinije 



156 A TREATISE OF 

mean the Church of Rome, then I weigh not the example and 
practice thereof. But if by this word they mean the true Catholic 
Church, then it is clear already by that which is before delivered, 
that the antecedent is false. And thus far of these arguments taken 
from the practice and use of the Church. 

To the former arguments, they add more from a final cause.' 
" The public administration of God's service and worship being per- 
formed of all or most Churches in one tongue, to wit, the Latin, 
this might serve well for the preservation of the unity of faith." ^ To 
this I answer; This serves notably for the continuance and increase 
of unbelief and ignorance. Again, our very experience teacheth, by 
God's good blessing in these times, that, notwithstanding the great 
variety of tongues in the Reformed Churches, yet they agree well, 
to God be the praise ! in the unity of faith. 

Next, they reason from the little good which hence ensueth,^ as 
they imagine. " It profits the people nothing at all that the Scrip- 
tures be read in the vulgar tongues ; for they understand not any 
sentence of Scripture, albeit they know the words." "* To this I 
answer ; Every one of the unlearned, if they come to hear the Scrip- 
tures with God's fear and reverence, they shall reap and receive 
some profit by it. 

Again, from another danger which may happen,^ they reason 

insauite est. Uiiiversa porro Ecclesi<a semper his tautnm lingnis, Ilebraia, 
GraBca, et Latina, usu est in communi et publico usu Scripturariim, emu tameu 
jamdudum dcsieriut esse viilgares. — (Bellarmin, ibid. p. 112.) 

^ Original : Ah usu etfine iitili. 

2 Sed accedat argumentum ab ipsa ratione petitum. Nam convcnit omiiino 
ad Ecclesiai unitatera coiiscrvandam, ut pnblicus usus Scripturariim sit in aliqua 
lingua communissima : nisi cnira sit Scripturarum pnblicus usus in lingua com- 
muni, toUetur imprimis communicatio Ecclcsiarum. — (Bellarmin, ibid. p. 116.) 

2 Original : Ah inutili. 

* Quinto si uUa ratio csset, cur Script ura; lingua vulgari in coetu fidelium legi 
dcberent, ea certe esset potissima ut omnes intelligerent. At cortc populus nou 
intelligeret Proplietas, ct Psalmos, et alia qua; in Ecclesiis legantur, etiamsi 
lingua matcrna legerentur. Nos enim qui Latine scimus, non propterea continue 
intelligimus Scripturas, nisi expositores legamus vel audiamus. Quomodo ergo 
intelligerent homines imperiti? pra;sertim cum Scriptune eo sint obscuriores, 
quo magis in peregrinas linguas transferuutur. — (Bellarmin, ibid. p. 117.) 

^ Original : Rursus ab inutili. 



god's effectual calling. 157 

thus: " The reading of the Scriptures in a known tongue may more 
hurt than profit the people ; for devotion hath rather decreased 
than increased, since public prayers or service of God hath been 
celebrated in popular tongues."^ I answer ; The consequent is not 
good — the sacred Scripture read in the mother tongue hurts many, 
therefore it is not so to be read at all ; because accidentally, and 
through the defaiJt and corruption of the people, it hurts and 
profits not. So — the preaching of the Gospel is the savour of death 
unto many ; therefore the Gospel is not to be preached ! Further- 
more, be it known that this is no religion, nor true piety, which is 
so coupled with ignorance, but a damnable superstition, when as 
the sacred Scriptures are read, and prayers administered in a 
strange and unknown tongue. Thus far these three arguments 
from the final causes and effects. 

Again, they reason from an inconvenience.^ First, on this wise: "If 
the Scriptures must be read in the vulgar tongue, then translations 
must be renewed in every age ; for ancient words wear out of use ; 
and this is inconvenient." ^ I answer ; What loss is it, if translations 
be revised and renewed in every age ? for the whole translation 
needs no renewing, but some words which haply are become obso- 
lete and out of use.* 

' Quid, quod populus uon solum non caperet fructura ex Scripturis, sed etiam 
caperet detrimentum ; acciperet euim facillirae occasionem errandi, turn in 
doctrina fidei, turn in prseceptis vitte ac morum. . . . Audivi ab bomine 
fide digno, cum in Auglia a ministro Calvinista in templo legeretur lingua vul- 
gar! capitulum 25. Ecclesiastici, ubi multa dicuntur de malitia mulierum, 
surrexisse foeminam quandam atque dixisse : Isiudne estverbum Dei? Imo potius 
verbum diaboli est. — (Bellarmin, ibid. p. 117.) 

2 Original : Ab absurdo. 

3 Sexto, si oporteret lingua vulgari Scripturas sacras publice legere, oporteret 
etiam singulis astatibus mutare translationes. Nam liuguaj vulgarcs singulis 
sa3culis magna ex parte mutantur, i:t Horatius in Arte Poetica, et experientia 
ipsa docet. Tot vero translationum rautationes, non sine gravissimo periculo, 
ct incommodo tierent. Nam non semper invcniuntur idonei interpretes, atque 
ita multi errores committerentur ; qui non possent postea facile tolli ; cum ncque 
Pontifices, neque Concilia de tot Unguis judicare possint. — (Bellarmin, ib. 117.) 

* Two centuries and a half furnish another argument which our Author could 
not then urge. The translation of the Scriptures into modern languages fixes 
and saves, from violent changes, these languages themselves. Thus, of our own 



158 A TREATISE OP 

Again, another evil which might follow this conclusion is this ; ^ 

'' The Pope understandeth not all vulgar tongues ; but the public 

prayers^ must be celebrated in a language which the Pope knoweth : 

Enjor I answer; It is not necessary that prayers^ be in that tongue 

*unocon- "which thc PoPC knoweth. This they prove* because he is the 

cesso errore '- ^ j. 

'"uuntur"*'^' universal Bishop. And this I deny also. Wherefore there is no 
damage shall follow, if public prayers ^ be contained in a language 
which the Pope knoweth not. And thus far the second question. 

The third question folio weth, Whether it is lawful for the lay 
people, as they call them, or the vulgar sort, to read the Holy 
Scriptures ? [I shall observe greater brevity in thc discussion of 
this question.^] We avouch that it is lawful for every one, even of 
the basest of the people, to read the Holy Scriptures. For this 
point, see Deut. chaps, vi., xi., and xvii. ; Josh. i. ; and John v. 39- 
Search the Scriptures, saith the Lord Christ. Acts xvii. 11, The 
men of Berea searched the Scriptures, and for this cause are com- 
mended by the Holy Ghost. Matth. iv., The example of Christ, 
who resisted the devil with no other weapons but of the Scripture, 
teacheth us that the Scripture ministercth unto us such a furniture, 
as every man must be provided of to withstand Satan in his 
assaults against us. Lastly, this is proved by the practice of the 
Church; for wherefore were the Scriptures in the old Church 
translated into so many popular languages, but that they might be 
read and understood of the people? And this is our judgment in 
few words, 
virte ccnsu- What say the adversaries ? Some years past they taught it 

ram Colon i- 

cnsen. ^^.j^g ^q^ lawful at all for any of thc common and lay people, 

translation, it is -well said by Dr Adam ClarlvC, (rrcface to Commentary, vol. i, 
p. 21,) " Our translators have not only made a standard translation, but they 
have made their translation the standard of our language." 

1 Ori'nnal : llursus ah incummodo argumentantur. 

2 3 5 Original: Sacra jmhlica. 

4 This marginal note is tlie translator's. I presume he means that the one 
error of admitting a universal bishop leads to countless others. 
^ Omitted in thc translation. 



god's effectual calling. 159 

as tliey usually term them, to read the Holy Scriptures. After- 
wards, when they saw how odious this was, they changed their 
mind ; and now forsooth they say, it is lawful to read the Scrip- 
tures, but with condition, if it he permitted. Permitted ! I say, of 
whom ? They answer ; " By the Pope, his Bishops, or Inquisitors." 
I demand. What ! of these only ? They answer ; "Not of these only, 
but of them, with the advertisement of the parish priest or con- 
fessor." Well, I understand who be to permit the reading of the 
Holy Scripture. Now I ask. To whom is this permitted ? They 
answer ; " Not to all indifferently, but only to such as the parish 
priest," whom they call the curate, " shall well discei'n, both by their 
confession, and by their whole carriage of their life, to be a true 
Catholic, that Is, a stubborn or stiff-necked Papist." I see then to 
whom they yield thus far the reading of the Scriptures. I demand, 
in the next place, what translations be allowed them ? They 
answer, they will not have them to read all translations Indifferently, 
but such only as some Catholics have published, such as at this 
day, the English Rhemisli translation of the New Testament. 

Thus far briefly of that permission, which hath so decreed the 
condition of this liberty of reading the Scriptures. And this Is their 
meaning according to the decree of Pius Quartus, the Pope, which 
decree is confirmed also by the Council of Trent,' and commended 

1 It is not quite correct to say that tlie decree of Pius IV. was confirmed 
by the Council of Trent, Tlie converse was the case. The Kulcs of the Coun- 
cil of Trent were confirmed by the Pope. The following is the fourth of the 
Ilules, prefixed by that Council to their Index libroruni prohihitorimi^ and con- 
firmed by a constitution of Pius IV. in 1564. The title is, De Lihris ProJdbitis 
IlegulcB X. per Patres a Tridentina Synodo delectos condnnatce^ et a Pio P P. 
IV. comprohatcB superiore constitutione., qum mcz}«V Dominici, die xxiv. ]\Ia,rtii^ 
anno jidlxiv. : — Cum expcrimento manifcstum sit, si sacra Biblia vulgari lin- 
gua passim siue discriminc permittantur, plus inde, ob hominum temeritatem, 
detrimenti quam utilitatis oriri : hac in parte judicio Episcopi aut Inquisitoris 
stetur, ut cum consilio Parochi vel Confessarii, Bibliorum a Catholicis auctori- 
bus versorum lectionem in vulgari lingua eis concedere possint, quos intellex- 
erint ex hujusmodi lectione non damnum, sed fidei atque pictatis argumentum 
capere posse ; quam facultatem in Scriptis habeant. Quin autem absque tali 
facultate ea legere sou habere, pra;sumpserint ; nisi prius Bibliis ordinario red- 
ditis, pcccatorum absolutioncm pcrciperc non possint. Bibliopolai vcro, qui 



160 A TREATISE OF 

by the Rhemlsts ^ in the preface of their English translation. And 
this is Bellarmin's judgment, who differeth in words only a little 
from the former Popish assertion, but in matter and purpose is the 
same in effect ; for what difference is there, if there be no permis- 
sion at all, and to be thus far permitted with such a condition as 
is afore moved? 

And thus of the third question, and as touching the controver- 
sies which are moved at this day concerning Holy Scripture. I 
remember not any that we have left untouched. We have there- 
fore spoken of the word of God, which is the word of both cove- 
nants, as also of the Sacred Scripture, which is a certain mean 
whereby it pleased God to manifest his word and Avill unto men. 
It resteth now that we speak of sin, and of man's misery. 



CHAPTER XXiy. 

or SIN IN GENERAL. 2 

The common-place of sin, as also the former before handled, is 
AMiat our gubaltei'n to the place or general head of our calling. For calling 

calling is. i. o ^ o ^ ^ o 

is the transferring of a man out of the state of sin and misery, into 
the state of righteousness and happiness. Therefore we shall speak 

praedictam facultatcm iionbabenti Biblia idiomatc vulgarl consciipta yciididcrint 
vel aliis quovis modo couccsseriiit, librorum pretium in iisus pios ab Episcopo 
couvertcudum amittant, aliisquc panis pro delicti qnalitatc ojnsdcm Episcopi 
arbitrio subjaccant. Kcgularcs vero nonuisi facultate a Pra?latis suis liabita ca 
legere aut emere possint.— (Hardiiini, Acta Conciliomm, vol. xi. p. 206.) 

1 For tlie Ehcmists and Bellarmin, sec p. 145, note 3 ; p. 146, note 1, 

2 It may be proper here to remind the reader, that our Author, in treating of 
Effectual Calling, proposed to treat, 1. Of the instrument of God's call, or his 
covenants, especially his Word; 2. Of the condition from which man is called, 
or Sin ; and that into Avhich he is called, or Faith, with its accessories. In the 
chapters, ii.-v., the covenants were treated of generally : in the chapters, 
vi.-xxiii., God's written covenant, or Word ; wliicli led to the long discussion 
on the Canon. And now he resumes the more direct subject. 



god's effectual calling. 161 

of sin first in general ; after, we shall come into his kinds or parts. 
The name of sin signifies a certain thing componnded of his own 
matter and form. The matter of sin, to speak thereof in the first 
place, is a certain being, or thing that is, and that being is not a wiiat sia is. 
substance, but an accident ; and that is either a quality or action ; 
and this quahty or action belongs not to every creature, but only 
to the reasonable creature, angel or man, for God gave his law to 
these only. Of this being, which we say is the matter of sin, God 
himself is the author or principal efficient ; for it is he alone that 
calleth those things which are not as if they were, and that 
createth all things, both substances and accidents. But the crea- 
ture neither is, nor is called the principal efficient of any being. 
Therefore that being, which is the matter of sin, seeing God is the 
principal efficient thereof, necessarily in and by itself is good ; for 
that whatsoever God createth or maketh hath an ingrafted form of 
goodness in it; Gen. i. 31; "When God," saith he, " saw whatsoever 
he had made, behold, it was very good." This form of goodness is 
so natural and essential to being, whether quality or action, which 
God made, that therefrom it can never be separated. But now I 
grant that this same being hath put on another form, to wit, »vo^lx. 
Lawlessness^ the cause whereof is an evil instrument, as we shall 
show hereafter ; for this lawlessness is from another cause, neither The cause of 
doth it destroy that essential form of the goodness of the being 
itself, which procecdeth from God, the creator and maker thereof. 
For, as for the being which God maketh, nothing can be put to it, 
or taken from it, that in itself it may be better or worse. So much 
concerning the matter of sin. 

Now, as touching the form. The form of sin is called Laivless-iheimmoi 
ness, that is, the want of conformity with the will and law of God, 
1 John iii. 4. Sin by his form is thus defined : Sin is the trans- y, «t^«^- 
qression of the laic. This lawlessness or transgression, which we callT'^ ^'^'^t" 
the form and manner of sin, is not a being, or a thing positive, but 
a thing merely privative, to wit, a privation and want of confor- 
mity with the law of God. This transgression happeneth through 
the cause and fault of an evil instrument which God useth in that 
VOL. I. L 



162 A TEEATISE OF 

belnof, or in doino; his own work : and this instrument is either the 
devil, or an evil man, and unbeliever. For when the devil or an 
evil man concurreth with God to bring forth his work, he is not 
the principal efficient of the being itself, or of the work done, but 
only an instrumental or ministerial cause : but the devil or man is 
the principal efficient cause of the transgression, or of the deformity 
or sin of that action. And this transgression, the efficient whereof 
is an evil instrument, is evil either for that the action itself or 
work is contrary to the law of God — as when a man committeth 
murder, the action of murder is expressly condemned by the law, 
Tliou slialt not murder — or for that the fountain or beginning of the 
action or work is against the law of God, although the action itself 
be conformable to that law. For as the law of God commandeth 
the action or work itself, so hath it regard of the fountain and begin- 
ning of the action, commanding that the whole work which is com- 
manded by the law, proceed from a pure, holy, and believing heart; 
of that instrument which God useth in doing his work. An 
example of this kind of transgression may be this : AVlien any man 
giveth alms, which work is indeed commanded of God, and yet 
not done of charity, it is rejected; see 1 Cor. xiii. 3. Or, lastly, it 
falleth out to be a sin, for that the end which the evil instrument, 
in doing or working together with God, proposeth to itself, is 
ajrainst the law of God. For as the law of God commandeth the 
work itself, and the fountain and beginning of the work, even so 
it commandeth, as the chief and principal, the end to wit, the glory 
of God himself; Whether ye eat or drink, or loliatsocver ye do, do all 
to the glory of God, 1 Cor. x. 31 . And in this respect a man sinneth, 
when he doth ought, not for God, nor for his glory, but for him- 
self, his own profit, and only for his own glory. 

Here it is to be noted, that whosoever sinneth, as touching the 
fountain and original of the action, the same man always sins 
touching the end, and so contrarily. Wherefore these two last 
ways of transgression are always joined together. Again, it is to 
be noted, that he who sinneth, touching the original and the end, 
doth not always sin in the action itself; for the action or work of 



god's effectual calling. 163 

any instrument, how evil soever in itself, may be good and con- 
formable to the law. Wherefore the first way of transgression, and The person 

•^ o / must please 

the two last, are not always' conjoined. Now then this transgres-^^°^'°,|g^^'~ 
sion, which we call the manner and form of sin, coming, or put to displease! 
that being, the author whereof is God, and which in itself is good, 
Avhether it be a quality or an action, maketh up that which we call 
sin, and which is so called of the form thereof, and not of the 
matter, seeing all things have their denominations from their 
forms. 

These things thus declared, it shall be easy to gather some defi- 
nition of sin — that sin is a quality or action of a reasonable crea- 
ture, lawless, or contrary to the law of God. The general propriety 
of sin, or the consequent thereof, is guiltiness, and guiltiness is that 
which meriteth or deserveth punishment; as therefore guiltiness 
followeth after sin, so after guilt followeth punishment, both tem- 
poral and eternal. 

Let this suffice concerning sin in general, which being known, it 
is easy to answer those questions which are wont to be made touch- """-ee qnes- 

•' -"■ tions con- 

ing sin, and, namely, to this which they ask : If sin be of God ? or, causl" of ^^ 

if God be the author of sin ? Ans. In sin there are two thino;s — a ^"^ 
being '^ and a transgression. God is the author and principal efficient 
of that being, but of that transgression God is not the author, but 
the evil instrument is. Again, it is asked, whether this transgres- 
sion be any way from God ? Ans. It is from God, not effecting, 
but permitting it, for he suffers it to be done by an evil instrument. 
Thirdly, it is demanded, if God permit sin, inasmuch as it is'' trans- 
gression of his law ? Ajis. Not so, which even by this one reason 
may be showed : He permitteth it unto his glory ; and all the 
means of God's glory, so far as they have such respect, are good ; 



^ Necessarily. Original : Necessario. 

2 That is, a being or ens^ in the sense of oiu* Author when defining the matter 
of sin, (p. 161.) 

3 In its quality of being a transgression. Original : Qua oe.vof4.iot, est. This is 
uniformly the sense wherever similar expressions occur, to the end of this 
chapter. 



164 A TREATISE OF 

find darkness Itself, as it is permitted of God, unto the glory of his 
name, becometh light. 

Again, if here it be asked, If, therefore, the transgression of 
God's law, in so far as a transgression, be not permitted of God, 
doth it not of necessity follow, that sin in respect, or as it is a 
transgression, is done against God's will ? A71S. It foUoweth not ; 
for that which is done against God's will is said properly to be 
done against God's decree, and not against his revealed wiU or 
express law ; but sin, as it is a transgression of the law, is not done 
ao"ainst any decree ; therefore sin, as it is a transgression of the law, 
is not done against God's will. The assumption is shown, because 
God decreed not from everlasting, that sin, as it is a transgression 
of his law, should not be done of an evil instrument. Therefore 
thou sayest, he decreed that it should be done ? Ans. It followeth 
not. For both these are true concerning God : God hath neither 
decreed that transgression, as it is transgression, should not be 
done ; neither hath he decreed that transgression, in so far as it is 
transgression, should be done. For there is no decree of God 
extant, either in this or that respect, touching sin, as it is a trans- 
gression or breach of the law of God. 

But thou mayest ask. Is not sin effected, as it is transgression, 
some way by the permission of God ? Ans. A thing is said to be 
done two ways by God's permission : either by itself, or by acci- 
dent. That which by God's permission cometh to pass by itself, 
must of necessity respect and put on the nature of good, seeing 
God proposeth and directeth the same unto a good end. But that 
which by accident is done, God permitting it, or forsaking the 
creature, nothing hindereth, but that as it is such, it is evil ; for 
God leavino- the creature an evil instnmicnt to itself, the creature 
doth that which is evil, as it is evil ; neither can it otherwise do, 
beino- left of him who is tlie Author of all good. But now, in respect 
of God permitting and leaving, that evil as it is evil, is done by 
accident, not by itself, because God, in forsaking, purposed not 
evil, as it is evil, but, on the contrary, so far forth as it respecteth 
good, and is a mean of his glory, of that especially which is the 



god's effectual calling. 165 

consequent of his mercy. For all means, whether wrought by God 
himself, or suffered to be done of evil instruments, in the first 
place, are both ordained of God himself, and directed to the glory 
of his mercy, arising from the salvation of the creature ; God hath 
shut up all under sin,^ that he might have mercy on all. And, in the 
second place, for the hardness of man, and because of the heart 
that cannot repent, sins and evils which are done by an evil instru- 
ment, serve to that glory which God getteth unto himself, by his 
justice and just punishments. 

If, on the contrary, thou object, " God sufFereth sin that he may or i would 

• 1 1 11 • 1 1 • • 1 ... answer the 

punish the same; but he pumsheth sm m that it is sin or trans- ™'''Jo'' "i^t 

*• _ God suffer- 

gression; therefore he permitteth sin as it is sin :" I answer unto '^*fj„"^'iji^''' 
the assumption; Sin, as punishment follows thereupon, which inr^pecfetu 
itself is good, and turns to the glory of God ; in this, sin, I say, thauie^hatii 

11 -11 11' -, nn ^ pUl-pOSe to 

hath not respect unto evil, but unto good, producing; a o;ood effect ; manifest his 

' ... o/i. no 7 Q^^ gloi-y in 

for an evil cause, as it is evil, cannot bring forth a good effect ; but menn"/siL2 
if that cause, which in itself is evil, be also considered as the cause 
of a good effect, it must needs, in some sort, take unto it the 
nature of good, I confess, indeed, that sin, as it is sin, is the 
cause of punishment ; and the punishment, as it is the effect of an Punishment 
evil cause, must needs itself be evil. And, indeed, punishment evu. 
which is inflicted is considered two ways : First, as a thing in itselfnowpunish- 

. . . . . ment is evil. 

evil; for there is some transgression in every punishment, and 
every punishment, after a sort, is also a sin : Again, it is consi- 
dered as a thing that is good, to wit, as a mean of God's glory. 
This I say, in a word, that all means, which in and by themselves 
are evil, in respect of God propounding, and of the end, which is 
the glory of God, in some sort are good. And that whole chain of 
means, which is between God propounding, as the head and be- 



1 Rom. xi. 32. Our Author's translation is ; Coudusit Deus omnes in contu- 
maciam ut omnium niiscreretur. Beza, giving effect to the article roiig vu.uToe.g 
which occurs in both the clauses, translates ; Conclusit enim Deus omnes illos in 
inobedientiam, ut omnium illorum misereretur. Our translation, it will be ob- 
served, gives effect to the article in the first, but not in the second clause. 

2 This is the translator's own solution of the difficulty. 



166 A TREATISE OF 

ginning, and the glory of God as the end, is the order of things, 
which either by themselves are good, or at the least, in some sort, 
may be so accounted. For these two extremes change all dark- 
ness after a sort into light. 



CHAPTER XXV. 

OF ORIGINAL SIN. 

Thus far of sin in general. The first division of sin is into ori- 
ginal and actual. To speak of original sin first, we be first to 
wh^'so call- observe the reason why it is so named. It is called original, 
'^'^ because it is in us, and with us, from our first being, conception, 

and nativity : for it comes by propagation, and is derived from 
parents to children, as a hereditary disease, as [the itch,] a leprosy,^ 
the stone, or any such like malady of the body. 

And that there is such a kind of sin it is most manifest ; for there 
is none so sottish, and so void of all sense, that he feeleth not this 
hereditary sickness in himself, as the infection and corruption of 
his nature. But the Holy Ghost, who best knoweth what is in 
man, doth clearly avouch this in many Scriptures.^ Gen. v. 3, 
When as Adam^ saith he, hegat a son, according to his oton image. 
Note here the proj)agation of that corrupt image, which was in 
Adam, into his son Seth. Job xiv. 5,^ Who can bring forth a clean 
thing of an unclean ? not one. Behold here the propagation of un- 
Tremei. clcauness. Psalm li. 1,^ Behold, I icas formed in iniquity, and in sin 

me warm in 

her bed. , 

' 111 the translation, leprie. The itch, scabies^ is omitted. 

2 This should be, That this corruption is one of descent. Original : Malum 
esse hoc oriyinis. 

3 This, in the Septuagint, Vulgate, and our translation, is v. 4. Tremellius 
and Junius assume the last verse of the 13th chapter as the first of the 14th. 

* V. 5 of our translation. Our Author has adopted the version of Tremellius, 
of which the translator gives, in the margin, a singular interpretation, which he 
did not venture to insert in the text. The original Hebrew is ''jnnns which 



god's effectual calling. 167 

did my mother cherish me. Behold the sin which we have from our 
mother's womb. John iii. 6, What is horn of the Jlesh, is Jlesh. 
Behold the propagation of flesh, that is, of our corrupt nature. 
Eom. V. 12, Like as hy one man sin entered into the world, and by sin 
death, ^T. Observe here the propagation of sin. Eph. ii. 3, We 
loere hy nature the children of lorath. Note here our corrupt nature, 
and therefore how subject it is to the wrath of God. And thus 
far we see that there is a sin which we call original. 

Now let us consider what the subject thereof is. The subject of 
original sin is the whole man, body and soul, which thing is taught soui infected 
us clearly by that one name which is given it, Rom. vi. 6, as else- Ti °"^"^* 
where, that old man ; whereby nothing else is signified but the 
whole man corrupted, or the corruption of the whole man. That 
the mind is infected with this sin, first we be taught it by very 
sense itself; next, by many testimonies of Scripture. Gen. vi. 5, 
When the Lord saw all the imaginations, that is, all the thoughts of his 
heart, loere only evil continually. Gen. viii. 21, Albeit the imagination 
of mans heart be evil from his youth. Ej)h. ii. 3, Fulfil the will of the 
flesh, and of the mindc 

And that the body is infected with this poison, see Rom. vi. 12,Thebodyand 
Let not sin reign in your mortal body. And that every one of the tiers poison- 

, . eel with ori- 

members is infected and poisoned with the same sin is showed, sinai sin. 
ver. 13, Neither give your members as instruments of unrighteousness 
unto sin. 

Again, the very names of this sin show the subject thereof, or 
where it resteth : as when it is called flesh, concupiscence, the law 
of the members, the body of sin, the body of death. And thus far 
of the subject of original sin. 

Now we be to come to the parts of it ; and because it is a com- The material 
pound thing, we are to consider, first, what the matter thereof is ; ginai sin 

If r^<^ c • • i • • threefold. 

next, what the form. Ihe matter or original sin is threefold. The 
first part of the matter thereof is that apostacy wherein we fell all 

the Septuagint, the Vulgate, and Gesenius, intei*prct in the same way as our 
translation ; the primary meaning of the Avord, at the same time, being to grow 
warm. 



168 A TREATISE OP 

away from God in the loins of Adam. This we receive fifom our 
mother's womb ; for we are all born apostates, and backsliders from 
God. For that the first apostacy was not Adam's only, but did 
appertain to us all — first, reason itself may sufficiently convince it : 
for we were all as then in his loins, and as parcels of the substance 
and nature of the first man ; and so we all fell in him, and with him, 
from the living God. For this very cause, Heb. vii. 9, 10, Levi 
is said, before he was born, to pay tithes to Melchizedec, because 
he was then in the loins of Abraham. Abraham's fact* was there- 
fore Levi's fact also, and of all his posterity, wiiich then were in 
his loins. Next, this is testified by Scripture, as by name in that 
place which is, Eom. v. 12, In wliom^ to wit, Adam, all men have 
sinned. 

The first apostacy, I grant, is past, and vanished away, as every 
action passeth away ; yet, after a sort, it is said to continue stiU : 
r°oTtac^of ^^^ albeit the fact be past, yet the guilt thereof remaineth still ; for 
^ueth still, every man is born guilty by natm-e of that first apostacy. The 
same is to be said of every other sin; murder, adultery, theft, &c. 
For whatsoever it is, it may be truly said to remain still, so long 
as the guilt remaineth, which is consequent thereunto. Wherefore, 
every man is guilty of that first defection and falling from God, 
until this guilt be taken away by the blood of a mediator. And 
that we be such apostates by nature, tlie Scriptm-e testifieth, Rom. 
V. 15, By the offence of one, many be dead. Wherefore, many must 
be guilty of that one offence. Eom. v. 16, Thefault^ came of one 
offence unto condemnation. And thus far of the first part of original 
sin, that is, of the first backsliding, and our falling away, which we 
bring forth with us from our mother's womb into the world. 
Second part The sccoud part folio weth of original sin — which is a certain defect, 

of original ^ .... 

^'"- or a certain want of original justice, that is, of that righteousness 

or integrity wherein man was created, according to the image and 

1 i. e., Deed. 

2 Original : In qtio omnes peccavimus. The Greek is £(?:' 2. This has been 
variously interpreted. — See Hill's Lectures on Divinity^ vol. ii. p. 22, cd. 1837. 

3 Criminality iu guilt. Original : lieatus, ■which is Beza's translation. The 
Greek is xg/^ec. 



god's effectual calling. 1 69 

example of the righteousness which is in God, the Creator. For 
he created man after his own image, wise, just, holy. For the 
Apostle to the Ephesians ^ and Colossians ^ saith, that in these 
respects man was like to God himself in his creation. This want, 
I speak of original justice, is the first effect of that apostacy before 
showed. For that apostacy whereof we are all by nature guilty, 
depriveth us in our first birth, even in our very conception, of that 
original justice and image of God. This part of the matter of ori- 
ginal sin very sense showeth, and many Scriptures testify of it ; I 
mean such as speak of sin negatively or privatively. For all such^''°°/°J<'"J 

■■- D ^ i J want 01 ori- 

places show plainly what defect is in us, and what want of original 1'°,^!. senle^; 

justice. Rom. iii. 23, All have sinned, and are deprived^ of the glory uirJ "'^~ 

of God. Rom. vii. 18, I know that in me, that is, in my flesh, diccll- 

eth no good tiling. And a little after, I find no means to perform that 

which is good. Rom. viii. 7, The wisdom ^ of the flesh is not subject to 

the law of God, neither indeed can be. 1 Cor. ii. 14, The natural man 

perceiveth not the things of the Spirit of God, neither can he know 

them. 2 Cor. iii. 5, Not that we are sufficient of ourselves to think any 

thing of ourselves. Eph. iv. 18, Having their cogitations darkened^ 

and being strangers from the life of God. And thus far of the second 

part of original sin, to wit, the want of original justice. 

The third part folio weth; and tliis, we say, is an inclination or The third 

..•,.. , . part of the 

quality contrary to that original justice and integrity before men-™8^"erofori- 
tioned, succeeding even in place thereof. This is that which they 
call our natural cormption, and it is the second effect of the apos- 
tacy of Adam in Paradise. For that rebellion of our first parents, 
first depriveth us of original justice, and of the image of God; 
next, in place thereof, by God's just judgment, it infecteth us with 
a quality clean contrary to that righteousness, whereby we are 
made prone and apt to all evil. This contrary quality or inclina- 
tion unto sin to be in us, very sense proves it, with many testi- 
monies of the Holy Scripture, all which speak of sin afiirmatively ; 

1 Eph. iv. 24. 2 Col. iii. 10. 

^ Original : Deficiuntur — Beza's translation of Can^ovyTxt. 

* Original : Intelligenlia. The Greek is (p^ouyif^x. 



170 A TREATISE OF 

or, that I may so speak, positively. Rom. vii. 7, / had not knoiim 
concupiscence, but that the law sayeth, Thou shalt not covet. Rom. vii- 
23, I see another laio in my inemhers, rebelling against the law of my 
mind. Eph. ii. 3, Fulfilling the lusts of the flesh and of the mind. 
Add to these the places before cited. Gen. vi. 5, and viii. 2. And 
thus far of the third part of the matter of original sin. 

And here, as touching the want of justice, and inclination unto 

A special gj^, wliich wcre two parts of the matter of original sin, ye must be 
advertised that there is no faculty of the soul of man which is not 
infected with both these evils together. We reckon as principal 
powers of the soul, the mind or understanding, the will and the 
affections. These two last the Scripture often understandeth them 
in the Avord heart ; because the will and affections be seated in the 
heart. The first defect then is in the mind, and this is the want 
of light and knowledge ; here is also the want of holiness, that is, 
of a quality, wherewith our very knowledge and light must be 
affected, and assuredly was affected with, in the first creation. 
The light of the mind or knowledge is twofold, natural or spirit- 

A twofold ual. In the mind there is a defect of light or of natural knoAvledge, 

guilt of the -111. c ^ t • •! 

mind. not in whole, but m part ; lor there do remain, even m the unre- 

1. Want of . . . . 

natural light, generate, certain general notions of good and evil things, which 
are commanded and condemned in the law ; but they be such as 
serve only to make men inexcusable, for that they are but lame 

2. Want of and corrupt, Rom. i. 19. The mind also wants spiritual lio-ht, not 

spiritual _ ^ \ ^_ ... 

light. in part, but in whole ; for it is utterly void of this light ; for as 

concerning those things Avhich appertain to the kingdom of heaven, 

3. Want of tlic Understanding is so darkened, that it doth not only not per- 

holiness in . iii 'ji ■i/^««-ij 

tiiemind. ccivc them, but also hath no power to conceive them, 1 (Jor. ii. 14. 
To be short, the mind wants holiness ; for the things it under- 
standeth, it neither conceiveth them rightly and holily, but im- 
piously and profanely all things, even the things which in and by 
themselves are good. For the faculty of understanding, albeit it 
be not utterly lost, yet that holiness of this faculty, Avherein it was 
created after the image of God, Avas utterly lost in the fiill of man. 
This want of this natural light the Apostle showeth, Rom. i. 21, 



god's effectual calling. 171 

Because when they kneio God, they glorified him not as God. These 
latter words plainly show that the natural light of the mind is but 
a dim light, and soon vanisheth away. The want of the spiritual 
light the Apostle showeth, 1 Cor. ii. 14, The natural man perceiveth 
not the things of the Spirit of God. The want of sanctity in the 
understanding the Apostle showeth, Rom. viii. 7, Tlie loisdom of the 
flesh is enmity against God ; even then when it understandeth those 
things which otherwise be in themselves true and good. 2 Cor. 
iii. 8, Not that we are sufficient of ourselves to think any thing, to wit, 
well and holily. Eph. iv. 18, Having their cogitation darkened, and 
being estranged from the life of God. And there, ver. 23, And be ye 
renewed in the spirit of your mind. And thus far of the want or 
defect which is in the mind. 

There is also a quality in the mind which hath succeeded or 
stept in place of that light and holiness, which was lost in the fall 
of man. For darkness hath taken possession in the very seat of 
light. Eph. V. 8, Ye icere in times past darkness, but now ye are 
light in the Lord. In place of sanctity and integrity have crept in 
impurity, and a certain maliciousness of nature, which evidently 
appeareth, when it is said, Rom. viii. 5, For they that are after the 
flesh, savour the things of the flesh. This wisdom is of some evil 
quality. 1 Cor. i. 18, Tlie preaching of the cross is to them that 
perish foolishness. And 1 Cor. ii. 14, For they are foolishness unto 
him. This word foolishness argueth the perverse judgment of the 
mind. 

Thus far of the want of the mind, and the contrary quality crept nie wiu cor- 
thereinto. Both these, in like manner, are to be seen in the will, 
and in every affection. The want of integrity and uprightness in 
the will the Apostle testifieth, saying, I find no means to perform that 
which is good, Rom. vii. 18 ; and Philip, ii. 13, It is he which worketh 
in you, both the loill and the deed. The corruption and frowardness 
of the will, and of the motions thereof, is testified by many Scrip- 
tures ; as Gen. vi. 5, The conceit of a maris heart is only evil. Eph. 
ii. 3, Doing the will of the flesh and of the mind. 
, Finally, this I say, that man's will is more poisoned by this ori- 



1 72 A TREATISE OF 

Video meiu mnal Corruption than the mind is, for which cause the very hea- 

ora prolioque '-> ^ •' 

nuor"°''^^^' then could say : "I see and approve (by the light of reason) the 
better things ; but (through the corruption of my will) I incline to 
the worser."^ And this the Apostle saith, Eph. iv. 18, Affirming that 

The wiu tliQ icmorance loJdch is in men, is by reason of the hardness of their 

worse than ^ i u ^ j 

the mind, hearts ; and Rom. i. 28, They regarded not to hioio God, therefore 
God delivered them unto a reprobate mind. Note, how the obstinate 
will resisteth the light of the mind, and causeth the mind to be 
overclouded. 

Entia. ^j^j ^jj^g fj^j. Qf \\^q threefold matter of original sin.^ These parts 

of the material cause of original sin, because they are so many 
beings, and are of God, every one of them must retain in them 
some goodness, as we say, in respect of their being. For that very 
apostacy and falling away was good in itself; as so the want of 
original justice, because it is a thing in nature, and a consequent 
of that apostacy, this want, I say, as it is of God, is good in itself ; 
and to conclude, that positive quality, which succeedeth in place of 
that holiness and image of God, for the being thereof is of God 
as principal efficient, and is good in itself. 

The form of 'j'j-^g form of orio;inal sin follow eth. And this is a very special 

original sin. o j x. 

repugnance against the law of God, causing a very special kind of 
dvofAix. gijj^3 ^ii(j lil^e as the material cause of original sin is threefold, so 

' Video meliora i^roboque, 
Deteriora sequor. Ovid. ]\[et. vii. 24. 

2 I subjoin tlic original of the passage: — Atque luce hacteiuis de pcccati 
originalis materia triplici. Hai partes materia) peccati originalis, cum totidem 
entia siut, et ab auctore Deo sint, insitam sibi qualitatem bouitatis liabent 
singulse. Nam apostasia sive defectio in se ac per se bona est. Item carentia 
orio-inalis justitia;, cum entis cujusdam rationem liabeat, et res quasdam sit facta 
motu illo defectionis ; carentia, inquam, a Deo est, et in se bona est ; denique 
qualitas ilia positiva, qnaj succcdit in locum sanctitatis et iraaginis Dei, a Deo 
est tanquam principali eflSciente, et per se bona est. Prout igitur triplex est 
entitas, ita triplex est bonitas. (P. 190.) 

It must be remembered, that, according to his view in the 24th cliap., these 
entia are necessarily good, as coming from the hand of God, as the sole efficient 
cause of all entia; but that they assume an evil /o/-»i of oluo/^ix, of which the 
instrumentality of man is the cause. 

3 This should be, — " Now this is a lawlessness, a rebellion against God's law; 



god's effectual calling. 173 

there Is in it a threefold repugnance against God and his law : for 

every part of the material cause hath a repugnance against the law 

in it, and so a form which is from another, in respect whereof it is 

sin. The first apostacy hath in it a repugnance against God ; and 

so the want of original justice, and the positive quality also, which or breach of 

succeeded in place thereof. This threefold iniquity is not of God 

as efficient, but from the evil instruments, tlie devil first, next 

Adam, and, lastly, every man, which is of Adam's progeny. For 

we also, which are sick of this hereditary evil, are the very causes 

of our sickness. And thus far of the form of original sin. 

Now we be to define original sin from the matter and form thereof. Original sin 

!•• /~t • • 1 • • /.y^T ^ defined. 

on this wise. (Jriginal sin is an apostacy from (jrod, a want of ori- 
ginal justice, and a certain positive quality, repugning against the law 
of God. The threefold material cause stands for the genus of it ; 
and for the form, the threefold breach of God's law. And like as ^^^^ movf- 

•^ ' mg original 

guilt in general is the consequent of sin in general, so a speciaP'"" 
guilt is consequent to original sin ; and this is threefold also, as the 
matter and form of this sin is threefold. For the apostacy hath 
his special guiltiness following it, so also the want of original jus- 
tice, and that positive quality. And every guiltiness merits death 
and eternal damnation. 

It resteth now, that seeing we see this sin original is derived by 
propagation from the parents to the children, that we search out 
the manner thereof; and this maybe expressed on thiswise. The 
propagation of sin must be by one of these three ways ; for it Is 
derived either by the soul, or by the body of the parents, or through 
their default. It cannot be said that the propagation of this sin 
is by the soul, for the soul of the father or mother is not derived 
by propagation to the children, in whole or in part, as is very evi- 
dent ; wherefore this sin comes not by the soul of the parents.^ 

and that special, inasmuch as it forms a peculiar species of sin." Orio-inal : Est 
autem ea dvo^U sive pugnantia cum lege Dei, eaque specialis, utpote qua^ cer- 
tarn peccati speciem constituit. (P. 190.) 

^ " If we say with some sects of Christians, animam esse ex traduce, that the 
soul is generated, like the bodj^, by the act of the parents, we seem to approach 



174 



A TREATISE OF 



How sin is 
derived from 
parents to 
their diild- 
ren. 



How sin in- 
fecteth the 
verj' soul. 



Question. 



Answer. 



But it may not unfitly be said, that there is some derivation of 
this sin by the body of the parents to the body and soul of the 
child begotten by them. This j)ropagation of sin by the body of 
him which begetteth into the body of him which is begotten is 
easily discovered ; for the seed of the parents being in the child, 
is corrupted and infected with sin ; whence it foUoweth necessarily, 
that the body which is begotten of such corrupt and unclean seed 
must also be corrupt and unclean in like manner. 

The propagation of sin by the body of him which begetteth into 
the soul of him which is begotten is more hardly expressed, yet I 
deliver what seems most probable unto me on this manner. After 
that by the body of him which begetteth, sin is derived into the 
body of him which is begotten, now the body begotten being cor- 
rupt and infected with sin, this body, I say, infecteth and poisoneth 
the soul, created even then of God before, and infused into it that 
very moment of time wherein it was created. Here you demand, 
whether the soul were pure and clean the time it was created, and 
so infused into the body, and then afterwards so defiled by the 
contagion of the body ? I answer ; It is not like to be so, for that the 
soul is created, infused, and corrupted in the very self-same moment 
of time. This corruption of the soul is partly by reason of the 
desertion of God, partly by reason of the contagion of the body 
whereinto it is infused. For God, the very same moment of time 
wherein he createth and infuseth the soul, in his just judgment for- 
sakes it, and gives it over to the body to be so defiled with sin. 
Wherefore this I avouch, that the soul is created, infused, forsaken 
of God, and defiled by the very same moment of time. 

The manner of the propagation of this sin, which is said to be 
through the default of the parents, foUoweth ; and this I express 
on this wise. Adam by that his first offence did derive, as by a 
certain conduit, whatsoever corruption was in him to his posterity ; 



to materialism. If we say, as the Calvinists generally do, that sowls are suc- 
cessively made by tlie Creator, and joined by his act to those bodies which they 
are to animate, we seem to form a rational hypothesis." — Hill, ibidem, vol. ii. 
p. 18. 



god's effectual calling. 175 

for this cause the Apostle, Eom. v. 12, saith. By one man, to "wit, 
sinning, sin entered into the icorld. 

Here it may be demanded, whence proceeds this efficacy or 
power of that first sin, to engender, as it were, and to derive sin 
into all and every one of Adam's progeny ? I answer; This efficacy 
of that sin is by reason of that word and covenant which God 
made with Adam m his creation, as it were in these words; "If'">?,'^°^:*^"''"t 

' 'of God m the 

man will stand and persist in that his innocency which he had by "■*^'*'io'^ 
creation, he shall stand for his own good and for his progeny ; but 
if he do not stand, but fall away, his fall shall turn as to his own 
damage, so to the hurt of his posterity ; and whatsoever evil shall 
betide him, the same shall ensue to all his offspring after him." 
And this last way of the propagation of original sin pleaseth me 
best, and ought to content all sober wits, for that this is grounded 
on the authority and words of the Apostle.' And thus far our 
judgment concerning original sin. 

Now let us briefly see what the old heretics and late adversaries The opinion 
of God's truth say concerning this sin. First, here we be to meet tics concem- 

• o 1 /- 1 ' ... ^^S original 

with the heresy of Pelagms' the monk, and Coelestius ^ his disciple, sin- 
which said there was no original sin, that Adam by his fall did 
hurt himself only and not his posterity, excepting only by his ex- 
ample. They said his posterity sinned, not by propagation of his 
sin, but by imitation of their father Adam's prevarication. 

1 See Calvini Institut. ii. 1, 7. 

2 Pelagius is generally supposed to have been a Britisli monk. He lived 
about the beginning of the fifth century. We find him in Rome in the year 410, 
then in Africa, and subsequently in Palestine. His peculiar doctrines regarding 
human corruption, and the whole scheme of man's regeneration, were vehemently 
opposed by Jerome, who had at first warmly received him, and he was anathe- 
matized, A.D. 417, by Pope Innocentius. His ultimate fate is uncertain. 

^ Coelestius, a monk, was a younger man than Pelagius, whom he accompanied 
to Africa, where he remained, when Pelagius went to Palestine. He adopted 
and energetically promulgated the tenets of Pelagius. Excommunicated by the 
Council of Carthage, he was afterwards reinstated by Pope Zosimus. But he 
and Pelagius were subsequently banished successively from Rome and Constan- 
tinople. The last mention of him is A.D. 430. We have some of the 
treatises of Pelagius, and a few fragments of those of Coelestuis. (Smith's Dic- 
tionary, vol. i. p. 812; vol. iii. p. 175, &c.) An account of the doctrines im- 
puted to Pelagius on this subject will be found in Hill, ibid. vol. ii. p. 9, &c. 



, 176 A TREATISE OF 

ThePeia- When It was objected ag-ainst them that younor infants died, 

gians-argu- -^ ^ . . . . 

ment apiinst whIch could not bc, but that they are infected with orio^inal sin, 

01 igiiial sin. 7 J D / 

they answered, that Adam himself also had died by the law of 
nature, albeit he had not sinned; and this was the Pelagians' prin- 
cipal argument against original sin. If sin be by propagation, then 
it must needs be derived to the posterity by the soul or by the 
body, but not by the soul, for that it Is not by traduction,^ and It 
is not by the body, because It Is void of reason, neither can sin be 
said to be first and properly seated in It ; and not by both united, 
because It Is not by the parts ; therefore there Is no original sin 
Answer. j^^ ^^ ^\iQ, answcr Is easy from that Avhich hath been before set 
down In this chapter touching the form or manner of the propaga- 
tion of this sin. First, their proposition doth not number all the 
forms and means of the propagation of this sin ; for there is besides 
those means a derivation of sin, which Is through the default of the 
parents. Next, the assumption Is false, for albeit there be no pro- 
pagation of sin by the soul, yet it may well be by the body, as is 
afore showed. And thus far of Pelagius' and Coelestius' heresy. 

Next, the Schoolmen had divers opinions of original sin ; for 
some said, that original sin consisted only In the guilt of Adam's 
apostacy, others said It was but the want of original justice. But 
Peter Lombard,^ rejecting these opinions, avoucheth it to be also a 
positive evil quality, contrary to that first original justice.^ Al- 
bertus Pighius* and Ambrosius Catharlnus'^ said, that It was nothing 



1 Original : quia non est tradux animoi. 

2 Peter of Lombardy, called also the Magister Sententiarum, was Bishop of 
Paris, about 1159. His principal work is his Sententicc^ in four books, which is 
regarded as the foundation of the Scholastic Theology of the Latin Cliiu-ch. 
(Ladvocat, s. v.) 

3 Pcccatum originis nihil aliud esse volunt, nisi concupiscentiani, hoc est, 
morbidani qualitatcm, prava desideria pcrpetuo excitantcm. Ita docet Petrus 
Lombardus, in 2 lib. sent. dist. 31, § 2 et 3. (Bellarmin, ibid. vol. iv. p. 336.) 
He held, however, that this co7iciipisce>itiawa.ii merely sensual ; (Calvin, Institui. 
ii. 1, 9,) and that it was removed by baptism. — (Bellarmin, ibid.) 

4 See p. 97, note 2. 

^ An Italian of the Dominican order. Archbishop of Conza in 1551. — (Lad- 
vocat, s. r.) He was a distinguished member of the Council of Trent, and held 
peculiar views on many points of Theology. — (Pallavaciuo, ibid. lib. xiii. 8, 8.) 



god's effectual calling. 177 

else but that first transgression of Adam.^ And out of this con- Three gross 

'-' opinions of 

chision they drew forth three other opinions ; the first was this, — ce?nhig mil 
Original sin is one and the self-same only in all men. Secondly, ^"^ ^"'" 
This sin in Adam was real and actually his, but it is ours only by 
imputation. The third, that infants in verity have nothing in them 
that hath any appearance of sin, for they said that guiltiness, want 
of justice, and the spots of nature, and such like things, seem rather 
to be punishments than faults, if ye speak not happily improperly, 
as when ye apply the name of the cause to the effect. 

Bellarmin following all these, first blames Lombard's conclusion Beiiarmin-s 

objections 

concerning his positive quality, and next, condemns Pighius' asser- Lombajcu 
tion as heretical. One of his principal arguments against Lombard 
is this : God is either the cause of that positive quality or not the 
cause ; if the cause, then he is the cause of sin ; if he be not 
the cause of it, then is he not the author of all things. Therefore 
there is no such positive quality at all.^ We answer to the assump- 
tion : In that evil positive quality two things must be respected ; Answer, 
first, the quality itself, or the being of It ; next, the evilness, or 
Irregularity, or deformity thereof : God is the author and principal 
efiScient of the first, but the devil and the evil instrument is the 
author and cause of the second."* 



His reasonings on the subject of original sin in that Council may be seen in 
Paolo Sai-pi's Histoiy of the Council. (Book ii. pp. 17, 65, 177, of the French 
Translation. London, 1736.) 

1 Restat ultimus error confutanclus, qui est Alberti Pighii in prima controversia 
de peccato originis, et Ambrosii Catharini in opuscule de lapsu homiuis, et pec- 
cato original!, c. 6, et vidctur etiam fuisse quorundam veterum, ut refert Petrus 
Lombardus in 2 lib. sent. d. 50. Haec igitur sententia docet, &c. (then follows 
a passage, which Rollock has adopted almost verbatim. — BeUai'min, ibid. vol. iv. 
p. 342.) 

2 The translator's note. These were not the opinions of the Papists, but of 
a few of them. 

3 Tertio ; vel Deus est auctor positivje illius qualitatis, vel uon. Si est, igitur 
est auctor peccati, totam enim concupiscentiam adversarii peccatum esse conten- 
dirat. Si non est, igitur Deus non est auctor omnium rerum, neque verum erit 
quod in Evangelio legimus Joan. 1. Omnia per ipsum facta sunt, et sine ijjso 

factum est nihil. — (Bellarmin, ibid. vol. iv. p. 340.) 

* AVhile reading the scholastic discussion both of our Author and Bellarmin, 

VOL. I. M 



178 A TREATISE OF 

This done, at last the Jesuit sets down his own judgment, avouch- 
ing that original sin consisteth in two things ; first, in the first 
transgression of Adam, not as he was a certain private person, but 
as bearing then the person of all mankind ; next, he saith, it is also 
a want of that gift of original justice.^ And thus far he sj^eaks well, 
affirming that there are two parts of original sin ; but herein he 
erreth, for that he omitteth that evil positive quality before men- 
tioned. And thus far of the judgment of the adversaries concern- 
ing original sin. 



CHAPTER XXVI. 

OF CONCUPISCENCE. 

But because there is some controversy touching concupiscence, 
which is the third part of original sin ; therefore we be to speak 
something of it apart. The word concupiscence doth first and 
propei'ly signify that coveting or lusting which is said to be in the 
baser faculty of the sovil, to wit, in the sensible and the natural 
power thereof; and tropically it signifieth our natural corruption, 
and that evil positive quality which resteth not only in the concu- 
pisclble faculty of the soul, but in all the powers thereof also, even 
in reason itself. For the word Concupiscence in Scripture is as 
general as the old man or the Jlcsh ; for Paul usetli these ^^'ords in- 
regarding the origin of evil, how iiTesistibly is one reminded of Milton's judg- 
ment of such futilities ! 

" And found no end, in wandering mazes lost." 

1 See Bellarmin, ibid. vol. iv. pp. 344-354, in ^-hich there is much that is 
excellent. The following words are those which our Author seems to have 
founded his statement upon: — Peccatum originale est prima Adami inobedientia 
in ipso Adamo commissa nou ut erat singularis persona, sed ut personam totius 

generis humani rcferebat Peccatum originale est carentia doni 

justitiic originalis, sive habitualis aversio etobliquitas voluntatis, quae ct macula, 
meutem Deo invisam reddens, appellari potest. (P. 345.) 



god's effectual calling. 179 

differently for one and the same matter, " the old man," " the flesh," 
" concupiscence," and " the law of the members," to wit, for the third 
part of original sin, which is that evil positive quality. And that 
concupiscence is properly and truly a sin appears plainly out of the 
Epistle to the Romans, chap. vii. 7, / had not known lust, except the 
law had said, Thou shalt not lust? And this briefly is our judgment 
touching concupiscence. 

Pelagius rcckoneth concupiscence in the number of the good 
things or benefits of nature, for he denies original sin. Our adver- 
saries the Papists by concupiscence understand nothing else but 
that concupiscible faculty of the soul which is in itself good, or at 
least indifferent, but evil accidentally, and in some respect ; to wit, 
for that now the bridle of original justice is let loose whereby con- 
cupiscence ought to have been curbed ; so then this curb being 
lost, it inclines, say they, to sin.^ This is the judgment of theTJiejua?- 

'^ mentofthe 

Council of Trent concerning concupiscence, that it may not be ^"p'^*^ ^°"- 

'^ i- > J ceming cnn- 

said truly and properly that it is a sin, but that it is so called bg. <=ip'sccnce. 
cause it proceeds from sin, and inclines to sin.^ But that concupis- 

1 The translator omits the very point of the proof, which lies in the illnstra- 
tiou of a general proposition, " I had not known sin but by the law," from a 
particular illustration — concupiscence. The original is complete, being Eollock's 
own translation of the Greek, "Peccatum non novi nisi per legem: Concupis- 
centiam nou cognovissem nisi dixisset lex : Non concupisces." 

'■^ Dicimus sensualitatem esse pronam ad concupiscendum etiam contra ordinem 
ratiouis : non ex aliqua insita qualitate earn inclinante, sed ex careutia justi- 
ilsi originalis, quai earn perfecte ratioui subjiciebat. Quemadmodum si equus 
'incitetur ad currendum, non quia admoventur ei calcaria, sed quia sublatum est 
freuum. — (Bellarmin, ibid. vol. iv. p. 338.) In the previous page, Bellarmin 
gives a threefold definition of concupiscentia as used in Scripture. The first is a 
good affection ; the second good or indiflferent ; the third, viiiutti, gtio projii sunt 
homines ad appetenda bona sensibilia, coiitiri ordinem. rationis. But even in 
this sense it is not sin. Concupiscentia quamvis non sit proprie peccatum., tamen 
eslcorruptio quadam incitans ad nudum, &c., ibid. p. 309, etsic Siepissime. On 
this subject see Hill, ibid. vol. ii. p. 16. 

3 Hanc concupiscentiam, quam aliquando Apostolus peccatum appellat, 
sancta synodus declarat ecclesiam catholicam nunquam intellexisse peccatum 
appellari, quod vere et proprie in renatis peccatum sit, sed quia ex peccato est, 
et ad peccatum inclinat. Si quis autem contrarium senserit, anathema sit. 
Decret. Concil. Tridenten. de Peccat. Original, § 5. — (Harduin, Acta Concil, vol. 
xi. p. 29.) 



180 A TllEATISE OF 

ccnce Is sin Is more manifest by Paul's doctrine, than that It needs 
any proof at all ; nay, that It Is a sin not only In tlie unregenerate, 
but also In the regenerate. And thus far of concupiscence and of 
original sin. 



CHAPTER XXVII. 

ACTUAL SIN. 

Actual sin. AcTUAL slu Is the fruIt and effect, and the punishment also, of 
original sin. The first and principal division of actual sin Is Into 
Internal and external. The Internal I call the sins of the soul and 
of the faculties thereof. Internal sin Is partly of omission, and 

si"jn!wi™tr partly of commission. A sin of omission in the mind is the want 
of a holy and good motion, and the root of this is the want of original 
justice. And like as that defect of original justice is In all the 
powers of the soul, so this Internal sin of omission Is of all the 
powers of the soul. Of the sin of omission the Apostle speaketh, 
1 Cor. II. 14, when he salth, that the natural man cannot conceive the 
tilings of the Spirit of God. So here the want of a holy motion in 
man's nature, the fundamental cause whereof he addeth in the 
next woi'ds, saying, neither can he perceive them ; in which words 
ye have the want of that power and faculty whence a holy motion 
doth spring. 

cummission ^^^ Internal sin of commission followeth ; and this is a perverse 
and evil motion of the mind. And this proceeds from the third 
part of original sin, to wit, that evil positive quality or natural cor- 
ruption. And like as that positive quality Is of all the faculties of 
the mind, so that internal sin of commission Is of all the power of 
the soul in like manner. Of this sin the Scripture speaks every- 

or afTcctions whcrc, Rom. vil. 5, When ice loerc in the Jiesh, the motions of sin, 
ivhich locre hj the laio, had force in our memhers, to bring forth fruit 
unto death. Where three things are to be observed ; first, the flesh. 



god's EFFECTUAL CALLING. 1 J^l 

which is original sin ; secondly, affections or motions, whereby we Three 
understand the internal sin of commission ; thirdly, the fruit of vii."F' 
those motions or affections, whereby he means every external actual ^«.'^>j^«- 
sin. Again, ye have the same three things knit together, Eph. ii. 
3, Fulfilling the icill of the flesh and of the mind. 1. The flesh, that 
is, original sin. 2. Next, the thought or lust of the flesh, which is the 
internal commission of sin. 3. To fulfil the same, and this is exter- 
nal sin. The same things ye have, James i. 15, When concujns^ 
cence hath conceived, it hringeth forth sin. Concujnscence is original 
sin ; conception is actual internal sin ; the hirth thereof is an external 
sin. And thus far of actual internal sin. 

The external actual sin folio weth, which is a sin of the body and External 

1 1 • • 1 • IP • • actual sin. 

of the members thereof; and this sin also is partly of omission, 
partly of commission. The external sin of omission is when things 
to be done are omitted, and this proceeds from the internal sin of 
omission. And here also, like as the internal sin of omission is of 
all faculties of the mind, so the external sin of omission is of all 
the members of the body. Of this sin the Apostle speaketh, 
Romans vii. 19, / do not the good which I would do. The external sin 
of commission followeth. This is when that is done which ought Externa] 
not to be done ; and it proceeds from the internal sin of commis- sion. 
sion. This is also of all the parts of the body, like as the internal 
sin of commission is of all the powers of the soul. The testimonies 
of Scripture before cited prove this, Rom. vii. 1 9, The evil which I 
would not, that do I. 

The external sin of commission is twofold, partly of error and 
ignorance, partly of knowledge. It is of ignorance when a man 
ignorantly committeth any thing. This was Paul's sin, 1 Tim. i. 
13, For I did it ignoranthj through unbelief. This ignorance is either 
of the law or of the fact. The ignorance of the law is to be 
ignorant of God's will. Of this sin speaketh Christ, Luke xii. 48, 
He that hath not knoion his master's loill, and hath done things worthy 
of stripes, shall he beaten loith few stripes. This was also Paul's ignor- 
ance, when he blasphemed and persecuted the Church of Christ, ^'""^ 'gnor- 
1 Tim. i. 13. The i";norance of the fact is when a man knows not 



sin 

of commis- 



132 ^ TREATISE OF 

what he doth ; and a man may be said not to know what he doth, 
or to err in the fact, either when he doth a thing negligently, or 
when a thing is done by him, as we say, by fortune or chance, or 
rather by the inevitable providence of God. An example of sin of 
negligence may be this, as when a ship is lost by the negligence of 
the governor or master thereof. An example of a sin by fortune 
or God's providence may be, as when one casteth a stone, killeth a 
man passing by, of whom he never thought ; for this sin in the 
old Church, the cities of refuge were appointed. Numb. xxxv. 23. 
Thus far of the external sin of commission, which proceeds of error 
or ignorance. 

The external sin of commission followeth, which is committed in 
knowledge, or, as we say, wittingly; and this is when a man knoweth 
when he doth evil. Hereof speaks Christ, Luke xii. 47, That ser- 
vant who knoiveth his master's will, and doth it not, shall be beaten tvitk 
many stripes. 
Actual ex- This siu ib either of infirmity or of contumacy. An example of 
committed ^ sin of infirmity is in Peter, who three times denied his Lord and 

willingly. . 

Master for fear of death and persecution. An example of a sin of 
contumacy we have in Judas the traitor. Again, a sin of contu- 
macy is either done in hypocrisy, as when a man is not openly re- 
bellious, but hides his sin under the cloak of hypocrisy. This the 
Apostle taxeth, Rom. ii. 5, Thou, saith he, after thy hardness and 
heart that cannot repent, dost treasure up icrath against the day of 
lorath. J^gain, it is an open rebellion or pride, when a man joins 
to his contumacy pi'ide against God himself; for which cause he 

Heresy. IS Said to siu tcith an high hand, Numb. xv. 30. This manifest re- 
bellion and pride is either against the second table of the law, as 
open murder, known adultery, and this is the lesser contumacy ; 

Open rebel- but if it bc a proud rebellion against the first table, the sin is intol- 
erable. And of this latter kind is heresy first, when as a man, in 
a proud obstinacy, will defend any opinion against the manifest 
truth of God's word. 

Of all the sins before specified, this is one property, that a man 
may repent of them or for them all ; whereupon follows another 



god's effectual calling. 183 

property, tliat they are all pardonable. But if ye add to know- 
ledge, pride, frowardness, a malicious heart, striving against the 
Holy Ghost, enlightening a man, and teaching inwardly ; then the sin against 

the Holy 

great sin ariseth, which they call the sin against the Holy Ghost, tihost. 
the property whereof is this, that he which so sinneth cannot repent 
him of his sin; whereupon it folio weth that this sin is unpardonable. 
And this sin is called irreraissible, not for that the greatness of it 
exceeds the greatness of God's mercy and grace in Christ, but be- wiierefora 
cause final impenitence is the reward and punishment which byawe. 
God's just judgment is inflicted upon this sin. Read of this point 
Matth. xii. 31 ; Heb. vi. 4, 5, and chapter x. 2G ; 1 John v. 16. 
And thus far of actual sin. 

Now it remaineth to see what the adversaries say of actual sin. 
Here the greatest controversy is of the division of actual sin into 
mortal and venial. We avouch that every sin by nature is mortal, 
that is, that the guilt of eternal death follows it; and that if any sin mortal 
sin be venial, that is, may find pardon of God, this cometh to pass, a Popish 
not for that it is so by nature, but of God's mere mercy in Jesus 
Christ. Many Scriptures approve our assertion, Rom. vi. 23, The 
toages of sin is death. He speaks here of sin in general, and of 
eternal death. INlatth. v. 19, Whosoever shall break one of the least 
of these commandments, and shall teach men so, he shall he called the 
least in the kingdom of God; that is, he shall have be of [no] reckoning 
in heaven. Observe then here how for the least sin a man deserves 
to be shut forth out of heaven. Deut. xxvii. 26, Cursed he he thai 
ahideth not in all things ivhich are ivritten in the hook of the laiu. 
Therefore there is no sin which deserveth not the curse ©r^^inale- 
diction of God. For in that the law denounceth an execration 
against every sin, there is no exception we see of any, even the 
least sin. James ii. 10, Whosoever shall keep the whole laic, and yet 
fail in one point, he is guilty of all. Therefore if ye rest in any one 
sin against the law, ye sin against the whole law, and stand guilty 
of all sins which are committed any way against the law. So 
there is no cause why we should measure our guilt by any one 



184 



A TREATISE OP 



sin, even the very least. For even the very least sin we live * and 
lie in, without faith and repentance, carries with it the guilt even 
of the greatest sin, as may clearly appear by that place of James. 
Matth. v. 26, Thou slialt not depart hence till thou hast paid the ut- 
most farthing. Therefore God in his accounts respecteth even the 
least parts of sin, and the smallest sins that are. The tenth law 
condemns even the least motions of concupiscence. Matth. xxii. 
37, Thou shalt love the Lord thy God with all thine heart, witli all 
thy soul, and with all thy mind. Therefore the Lord requires an 
exact or perfect obedience. Wherefore he that ofFendeth even in 
the least point is a transgressor of the law, and that everlasting 
curse followeth the breach of the law, if redemption be not pur- 
chased by Jesus Christ. Matth. v. 18, Till heaven and earth 
perish, one iota or one tittle of the law shall not escape till all things he 
fulfilled. Note here, there shall not pass away one iota or one 
tittle, that is, the least branch of the breach of the law, which shall 
escape Avithout satisfaction either by ourselves or a mediator. And 
thus far touching our judgment of this matter. 

The adversaries for actual sin, respecting it either according to 
the greatness thereof, or for the punishment it deserveth, they 
divide it into mortal and venial. They call that mortal sin which 
doth extinguish charity or justice, making us enemies unto God, 
and therefore guilty of eternal death. They call that venial sin 
which doth not quench charity and justice, nor doth not cause an 
enmity betwixt us and God, but doth a little stain justice, which 
thev place in charity, and they say it sjiots it a little ;^ " wherefore 

1 " We live .... repentance.'' Not in the original. 

2 Quinta partitio nascitur ex gravitate culparura, sive ex reatn poenaa, qui 
peccantes conseqiiitnr. Dicnntiir enim peccata, qua^dam lethalia, alia venialia. 
Lethalia sunt qure hominem plane avertunt a Deo, et quibus poena debetur 
seterna. Venialia qua; uonniliil impediunt cursnm ad Deum, non taraen ab eo 
avertunt et facili negotio expiantur. Priora dicuntur crimina, posteriora pec- 
cata, ut S. Augustinus monet in Enchirid. cap. 64, ubi scribit, sine crimiue justos 
homines vivere, sine peccato non vivere. Denique simile est mortale peccatum 
vulneri Icthif'ero, quod subito vitam extinguit, venialia autem plaga; legi [ievi] 
qua; sine vit» periculo suscipitur, et facile curatur. Illud enim cum charitate, 



god's effectual calling. 185 

this sin," say they, " is soon pardoned, and expiate with a light 
punishment — as in this life, with the repetition of the Lord's Prayer, 
the smiting of the breast, satisfaction or penance imposed by the 
priest, or which men do of themselves voluntarily undergo.^ After 
this life all venial sins be expiate in purgatory, if they be not par- 
doned in this life by the means before expressed."^ 

They say ; " Venial sin is twofold ; the first venial sin is so called, J^f^^ ' 
because it is so by nature, and for the substance of it, as an idle 
word, or immoderate laugh.^ The next venial sin," they say, " is 
that which is not so by nature, but for some imperfection, for that 
sin by nature is mortal ; but because it is imperfect for the measure 
or quantity of the evil, therefore it is venial."* This imperfection," 
say they, " is twofold, for this imperfection is either by reason of 

quae vita est auimte pugnat, hoc non tain contra, tarn prceter charitatem est. — 
(Bellarmin, ibid. vol. iv. p. 60.) 

^ Tertia propositio : Potest ecclesia instituere novas caeremonias non quidem ad 
justificandum impitan, sed ad alios effectus spirituales. Nota pro explicatione 

C£eremonias ab ecclesia institutas tribus modis posse esse utiles 

Secundo, ad morbos curandos, et demones pellendos et peccata venialiapurganda, 
et alia id genus, itaque per modum impetrationis, ut cum Ecclesia benedicit 
candelas, palmas, agi-os, &c. — (Bellarmin, ibid. vol. iii. p. 196.) Confitendum 
est igitur, Christi mortem, qute per se ad omnia peccata absolvenda sufficeret, 
nemini prodesse nisi per fidem et sacramenta, ceteraque instrumenta divinitus 
instituta, singulis applicetur. Unum autem ex instruraentis divinitus institutis 
ad poenam temporalem peccatorum expiaudam, satisfactionem esse, nos dicimus, 
nee solum dicimus, sed ex Scriptm-is, et omnium Patrum testimoniis compro- 
bamus, ut ex lis quEe antea scripsimus, paruit. — (Bellarmin, ibid. vol. iii. p. 1181 ; 
see also vol. ii. p. 602, C. D. et ssepissime.) 

2 Quaidam peccata sunt venialia, solaque temporal! poena digna. At fieri 
potest, ut cum soils talibus homo decedat ex hac vita ; igitur necesse est in alia 
vita posse purgari. — (Bellarmin, zftjrf. vol. ii. p. 698.) 

3 Peccata venialia ex natura et ratione peccati dicuntur ea qufe non sunt 
contraria charitati Dei et proximi, quaeque proprie et absolute mortalibus oppo- 
nuntur .... Venialia ex genere suo dicuntur ea quje habent pro objecto rem 
malam et inordinatara, sed qus charitati Dei, vel proximi non repugnet, quale 
est verbum otiosum, risus nimius, et alia id genus. — (Bellarmin, ibid. vol. iv. 
p. 61.) 

^ Incorrect. It should be : — " In the next place, they say a sin is venial, 
because it is so, not from its own nature, but its incompleteness ; as where a 
sin is, in its own nature, a mortal sin, but in consequence of being incomplete 
in respect to the quantity of evil, is on that groiuid venial." 



186 A TREATISE OF 

the will, as when there Is not a full consent of the will Into a secret 
motion of concupiscence." In this kind of venial sin they reckon all 
secret evil motions which stir in the affection, before the mind can 
think of them, and which get not any full consent of the will, as 
the motions of lust, of anger, of envy, &c.^ " Or again, there is an 
imperfection in respect of the matter of the sin, to wit, when the 
matter is so small and light that it makes the sin venial ; as, for 
example, if a man steal a halfpenny,^ or some such trifle, whereby 
the neighbour is little or nothing touched, and charity is not 
violate." ^ 

And they go about to prove their opinion, concerning venial sin, 
Popish argu- by dlvcrs kinds of arguments.* First, by testimonies of the Scrip- 
veniai sins, turc and of the Church, next, by reasons of their own ; in refuta- 
tion of which arguments, my meaning is not to insist. For venial 
sin they cite Matth. xii. 32, PVJtosoever shall speak against the Holy 
Ghost, it shall not he forgiven him, neither in this ivorld nor in the 
toorld to come. " Therefore," say they, " there is a kind of sin which 
shall be pardoned after this life, and the same is venial sin, which 
is purged with the fire of purgatory." But let Mark, chap. Hi. 29, 
be the Interpreter of this phrase which Matthew hath in this place ; 
Whosoever, saith he, shall blaspheme against the Holy Ghost shall 
never have forgiveness, hut is culpahlc or guilty of eternal damnation. 
Therefore, where Matthew saith, neither in this life nor in the 



^ Rursus peccata veuialia ex imperfectione operis in duo membra secari solent. 
Alia enim dicuntin- veuialia ex subreptione, alia ex parvitate materife. Ex 
suBREPTioNE (licmitm' ca, qua; iioii sunt pcrfccte voluntaria, quales sunt subiti 
motus cupiditatis, irn?, invidentia;, ct alii similes, qui prius in animo existunt, 
quam ratio plane deliberare potuerit, cssent necne adniittcndi : qui quidem et 
peccata sunt, cum praiveniri, aut continuo repcUi potuissent, si ratio vigilasset : 
et tamen venialia sunt, cum pleno voluntatis asscnsu caruerint. Ex mateki.e 
PARVITATE dicuntur ea qua; in re parva ac levi committuntur, quale esset fur- 
tum unius oboli quod neque proximum notabiliter hedit, neque ejusmodi est, 
ut apud a;quos homines amicitiam tollerc queat. — (Bellarmin, ibid. vol. iv. 
p. 61.) 

2 Original : obolum. 

^ See last sentence of note 1. 

* For these arguments, see Bellarmin, ibid. vol. iv. pp. C2-100. 



god's effectual calling. 187 

life to come, it is the same as if he had said, It shall never be for- 
given him. 

They bring also the place which is Matth. v. 22, Whosoever is 
angry with his brother unadvisedly^ shall be culpable of judgment ; and 
whosoever saith unto his brother, Raca, shall be worthy to be punished 
by the council; and whosoever shall say, Fool, shall be worthy to be 
punished with hell fire. " There are here three kinds of sins," say 
they, " of which he adjudgeth one kind only worthy of hell fire ; 
wherefore the two former are to be expiate with some light punish- 
ment ; and therefore be venial sins." I answer ; This place teacheth 
us that there is an inequality, first, of sins, next, of punishments ; 
and those also spiritual and infernal, which Christ expresseth here 
by an allusion to civil and politic penalties which were unequal. 

They reason also on this wise : " No man," say they, " will deny Popish 

• • 1 1 11 mi n • reasonsfor 

that one sm is lesser than another by nature. Therefore is not the ^eniai sins. 
lesser sin venial by nature ?" I answer; It followeth not ; for that 
the least sin by nature meriteth eternal death and eternal punish- 
ment, albeit not the greatest punishment. For we deny not the 
inequality of the pains of the damned. 

Next say they ; " Is not one sin less than another in quantity ? 
and therefore is it not venial in respect of the imperfection thereof?" 
I answer ; It followeth not ; for every sin, howsoever imperfect, 
meriteth eternal death ; or if it be venial, it is not for the imper- 
fection of it, but for Christ's sake, and his satisfaction for it. 

Thirdly, they say; " Is not that sin venial which doth not destroy 
or overthrow justice, charity, or inherent grace ? But there are 
some sins which do not overthrow or extinguish justice : Frgo, 
there be some venial sins. The assumption is proved. The Just 
man falls seven times in the day, and riseth again.^ Behold here one 

1 Prov. xxiv. 16. This is a favourite verse with Bellarmin. I give one of 
the passages in which it occurs in the use refeiTcd to by our Author. Intelli- 
gibile non est, quomodo verbum otiosum ex natura sua dignum sit eterno odio 
Dei, et sempiternis flammis ; hie enim in terris stultissimus haberetur, qui ob 
levissimam offensionem amici. nee malo animo factam, nollet amplius esse ami- 
cus, imo usque ad mortem persequeretur eum, quern amicum paulo ante habue- 
rat. Maneat igitur, quajdam esse peccata venialia ac sola poena temporall 



188 A TREATISE OF 

sinneth, and yet ceaseth not to be just." I answer ; The proposition 
is false, for that every sin which not extinguishes the grace of 
Christ and inherent holiness, that very sin, by its own nature, is 
mortal ; and in that it is pardonable, and doth not abolish holiness, 
that is not to be imputed to the sin itself, but to the free mercy of 
God in Jesus Christ. 



CHAPTER XXVIII. 

THE CONTROVERSY CONCERNING THE SIN AGAINST THE 
HOLY GHOST. 

•Hie Papists The adversaries say there be six kinds of this sin ; ^ the first sin is 

say there •' 

of theslli"'^^ presumption, when a man presumeth overmuch of the grace of God 

lufiy Ghosl and of fliith, in the meanwhile denying his faith by his works. 

This is the man whom James taxeth in his Epistle, chap, ii., verse 

digiia. Quod aiitem cum ejusmodi peccatis aliqui interdura de hac vita migrent, 
ac proinde in alia vita pin-gatione temporali cgeaut, probatur lioc modo. Po- 
test quis, dum movitur, habere voluutatem permanendi in peccato veiiiali : 
igitur tale peccatum deleri iu niorte non potest. Pra^terca cum septies in die 
cadat Justus, ut dicitur Prover. 24, et multi moriantur repente, quomodo credi- 
bile est nou mori aliquos cum peccato veniali. — (Bellarmin, ibid. vol. ii. p. 599.) 
^ The Rhemists (on Matt. xii. 31) recognise the reckoning of six sins against 
the Holy Ghost. Bellarmin, in an instructive passage, (vol. iii. pp. 10, 11, &c.) 
states that there were four opinions on this subject, but in reality, he gives five. 
The first is that held by Origenes, (on Matt, xii.) and Novatian, that all sins 
committed against God after baptism are the sins agamst the Holy Ghost. 
Another is that of Augustin, (de Sermone Domini in JMuntc, c. 43,) wlio makes it 
consist in envying or repining " at the grace of God in oiu- bretliren," — our 
Author's fourth. A third, held afterwards by Augustin, (in Enchiridio, c. 83,) 
is " final impenitence," — our Author's sixth. A fourth, stated by Thomas, the 
Angelic Doctor, (2. 2. q. 14,) and Peter Lombard, the Magister Scnfentiarum, (2. 
dist. 43,) is, that it is a sin of wilful maliciousness, not ignorance or infirmity, — 
our Author's fiftli. A fifth is that held by Bellarmin himself. Est igitur (piarta 
sententia, quam vcram esse non dubitamus, peccatum iu Spiritum Sanctum ])yo- 
prie nihil aliud esse quam veritateni cognitam, et manifestam, ex malitia impro- 
bare, et tanuiuam dajmoniacam, et detestabilem calumuiari. 



god's effectual calling. 189 

14, and after. The second is desperation, contrary to presumption ; 
this was Cain and Judas' sin. The third is to impugn the known 
truth ; hereto belongs the blasphemy against the Holy Ghost ; this 
was the sin of the Pharisees, Matth. xii. 24-32. The fourth is to envy 
or to repine at the graces of God in our brethren ; this was the sin of 
the Jews, which did repine and grieve at the grace of God given 
the Gentiles. The fifth is obstinacy, when as a man shall persist 
in a known sin with an obstinate mind ; this was Pharaoh's sin 
and the obstinate Jews. The sixth is final impenitency, when as 
any shall die in contempt of the sacrament of penance, and of any 
satisfaction imposed upon him by ecclesiastical order. Of this they 
understand that place, 1 John v. 16, There is a sin unto death; I do 
not say that ye shoidd pray for him. They say, a man sins against 
the Holy Ghost all these ways, and that all these sins be inexpiable, 
and that these sins are called irremissible, because they be seldom 
and hardly forgiven, as men seldom and hardly repent them of 
these sins.^ But the last, which is final impenitency, they think 
that only is properly said to be unpardonable, because it is neither 

1 There were, as we learn from Bellai-min, (J. c.) various opinions on this sub- 
ject. Theopliylact (on Matt, xii.) thought that sins against the Sou— sins of 
ignorance — were pardonable without penitence, {pcenitentia ;) not so sins against 
the Holy Ghost. Another opinion was, that sins against the Holy Ghost were 
said to be unpardonable, because, without penitence, the sentence of eternal 
condemnation followed, with penitence, the temporal punishment was fully ex- 
acted. A third is that held by Chrysostom, (on Matt, xii.) Ambrosius, (de 
Pmiitentia^ ii. 4,) and Bellarmin himself, and condemned by our Author. Dicen- 
dum igitur, Scripturas et Patres dicere, peccatum in Spiritum Sanctum non 
remitti, quia ordinarie et ut plurimum, non curatur: sicut de aliis peccatis 
Dominus ait: Omnia peccata et blasphemicB remittuntur, non quia semper et 
omnibus remittantur, sed quia ut plurimum, et ordinarie remittuutur. A fourth 
opinion is that of Athanasius, Hilarius, Jerome, and Anselm, (on Matt, xii.) 
which is also that of our Author : Alia igitur solutio e?t illorum, peccatum in 
Spiritum Sanctum irremissibile dici, quia etiamsi remitti posset, si poenitentia 
adsit, tamen qui ita peccant, ad veram pcenitentiam non perveniunt, quod justo 
judicio Deus eos descruerit, et in reprobum sensum traditisunt. TheRhemists' 
note is : (l. c.) " Otherwise among all the sins against the Holy Ghost, which 
are commonly reckoned six, one only shall never be forgiven, that is, dying with- 
out repentance, wilfully called final impenitence. Which sin he committeth 
that dieth with contempt of the sacrament of penance, obstinately refusing abso- 
lution by the church's ministry." 



190 A TREATISE OP 

forgiven In this life nor after this life. And this is their judgment 
of the sin against the Holy Ghost. 

But AA'e avouch that the Scripture doth teach us there is but one 
sin only against the Holy Ghost, (Matth. xii. 32 ; Mark iii. 29; 
Luke xii. 10,) called the blasphemy against the Holy Ghost. Ye 
have a description of this sin, Ileb. vi. 4, and x. 2G, 27, the Apos- 
tle calling it an apostacy, or backsliding from God. It is also 
described, 2 Pet. ii. 20, and 1 John v. 1 6. It is called a sin unto 
death. As for the other kinds of this sin before specified, some of 
them are consequently of this sin, which we call a blasphemy, and 
appertain unto it ; for desperation and final impenitency are the 
punishments of this sin. Obstinacy is in the very nature of this 
sin, for it carries with it an obstinate maliciousness. And as for 
the other kinds, I cannot see how they may be called sins against 
Presumption, the Holy Ghost ; for as for presumption, what is it else but hypo- 
crisy ? To repine at the graces of God in our brethren, is a sin 
against our ntjighbour, and against the second table of the law. 
Therefore let this rest, that there is but one sin against the Holy 
Ghost, so called — to Avit, the blasphemy against the Holy Ghost, 
or an apostacy from the grace of the Spirit once received ; for these 
are one and the same, to blaspheme against the Holy Ghost, and 
to fall from grace received. Kotwithstandiug, I deny not, but that 
this sin, which is but one in substance, may have his increase or 
growth ; for then it is come to a height, when as it fighteth against 
all the known truth which is accordins; to godliness. Next avc 
say, that this one sin is impardonable, not for that it is seldom and 
hardly pardoned ; but for that it is never pardoned, because such 
a one can never repent him of his sin that he hath committed. For 
this man's heart groweth to such a hardness, and that by God's 
just judgment, as can never after be mollified. 

And that this sin is simply impardonable, is manifest by the 
very words of the Lord in the Gospel before cited ; for when it is 
said in ^Matthew, It shall not be forgiven him, neither in this world, 
nor in the icorld to come ; and in Mark, This sin is never forgiven, hut 
is culpable of eternal damnation, do not these words cut off all hope 



god's effectual calling. 191 

of pardon ? So as I cannot but wonder at the Rhemlsts, so impu- RUemists' 

impudency. 

dently to extenuate the force of the words of the Lord.^ To the 
Hebrews vi. 4-6, he saith, It is impossible that he which so sinneth^-'^^i''^'^^''^- 
should be renewed by repentance ; then he addeth a weighty cause 
and most necessary, for, saith he, This man crucijieth again to him- 
self the Son of God, that is, as much as in him lieth. 

Which point the better to conceive it, we must know there is a 
difference between all other sins, and this sin against the Holy 
Ghost, as touching the remission and expiation of them. For to 
expiate all other sins, the sacrifice of Christ once offered is suffi- 

1 '■'■ Impossible. How bard the Holy Scriptures be, and how dangerous they 
be read of the unlearned, or of the proud, be they never so well learned, this one 

place might teach us And let the good readers beware here also of 

the Protestants' exposition, for they are herein worse than Novatiaus, especially 
such as precisely follow Calvin : holding impiously that it is impossible for one 
that forsaketh entirely his faith, that is, becometh an apostate or an heretic, to 
be received to penance or God's mercy. To establish which false and damnable 
sense, these fellows make nothing of S. Ambrose's, {de Peenit. ii. 2, et in Ep. ad 
Heb.^i) S. Chrysostom's, (Horn. 9, in c. 6, ad Hebr.,) and the other fathers' 
exposition, which is the holy Church's sense ; that the Apostle meaneth of 
that penance which is done before and in baptism. Which is no more to say, 
but that it is impossible to be baptized again, and thereby to be renovated and 
illuminated, to die, be buried, and rise again the second time in Christ, in so easy 
and perfect penance, and cleansing of sins, as that first sacrament of generation 
[regeneration ?] did yield ; which applieth Christ's death in such ample manner 
to the receivers, that it taketh away all pains due for sins before committed. 
And therefore requireth no further penance afterward, for the sins before com- 
mitted, all being Avashed away by the force of that sacrament duly taken. S. 
Augustin calleth the remission in baptism, Magnam indulgeniiam, a great par- 
don. Enchirid. i. 64. 

" The Apostle, therefore, warnelh them, that if they fall from their faith, and 
from Christ's grace and law, which they once received in their baptism, they 
may not look to have any more that first great and large remedy applied unto 
them, nor no man else that siunetli after baptism. Though the other penance, 
which is called (Hieron. ep. 8, ad Demetriad. 6, 6) the second table after ship- 
wreck, which is a more painful medicine for sin than baptism, requiring much 
fasting, praying, and other afflictions corporal, is open not only to other sinners, 
but to all once baptized, heretics, or oppugners of the truth, maUciously, and of 
pm-pose, or what way soever, during this life. See S. Cyprian, ep. 52, S. 
Ambrose upon this place. S. Augustin cant. ep. Farm. lib. 2, c. 13, and ep. 
50, S. Damascene, li. 4, 6, 10." — Rhemish Testament. Note on Hebreivs 
vi. 4. 



192 A TREATISE OF 

cient for them all, and tlie virtue thereof extendeth Itself to purge 
all sins for ever. But when a man hath once sinned against the 
Holy Ghost, and profaned that precious blood, the virtue thereof 
will never after be effectual for the expiation of his sin. Where- 
fore he stands in need of some new sacrifice to purge his sin, which 
thing shall never be granted him. For if this were granted, then 
must Christ be crucified again, or some other sacrifice must be 
offered ; but neither can Christ be crucified again, neither can any- 
other sacrifice be offered for him, as it is written, Heb. x. 26, For 
there remaineth no more sacrifice for sins. Therefore this sin can 
never be expiate, because a new sacrifice can never be given for 
it : and this is the cause of the impossibility of the pardon of this 
sin. 

The adversaries, namely, the Rhemists, in their observations on 
this place, do thus interpret this impossibility. They say, there is 
a double repentance, or renewing, or purging of sin : they say, 
the first is easy and light, in and by baptism ; where, say they, 
all the sins before baptism are j^urged by that light washing of 
Popish sacra- jtiaptism. The second they call penance, or the purging of sins, as 
nance. ^j-^g^ ^r^j^ jjy ^\^q sacramcut of penance ; and in this sacrament, as 
they speak, such sins are purged Avhich are committed after bap- 
tism; and this is hard and painful, as consisting of fastings, 
prayers, satisfactions, and other corporal afflictions. If you grant 
them this distinction, then they say, this impossibility of being re- 
newed is in respect of that repentance, renewing, and purging of 
sin which is in baptism : for, they say, it is impossible that a sin 
committed after baptism, some baptism being iterated, should be 
purged ;^ for we may not be rebaptized. As for the latter, penance 
and renewing, they say, there is a possibility in it ; for the greatest 
sin after baptism may be expiate by it. Therefore they aflfirm, 
the Apostle speaks covertly to such as sin after baptism, sending 
them to the sacrament of penance, that by virtue of that sacra- 

^ This should be : Should be purged by any iteration of baptism. Original : 
Impossibile enim esse dicunt ut pcccatura commissum post baptismum ilerato 
aliquo baptismo expurgatur. 



god's effectual calling. 193 

ment, their sin may be expiate, and that they may be renewed.^ 
But by this their interpretation, they pervert the Holy Scripture 2 Pet. lii. 15. 
to their own destruction. For this is certain, that the Apostle here 
takes away all possibility of being renewed, as the reason annexed 
manifestly proveth. 

Finally, it is evident by that place of John before cited, that this 
sin is impardonable, and that this is proper to that sin, that it can 
by no means be pardoned. For John saith, we may not pray for 
that sin. If we may not pray for it, there is no hope of repent- 
ance, or pardon for it. I know what the Rhemists here would say,^ 
to wit, that by this sin unto death we must understand final im- 
penitency ; " final impenitency is not remitted, because here wants 
repentance, and therefore we may not pray for such a one after his 
death; for he died in impenitency, contemning the sacrament of 



^ " If ice sin ivUUngly. As the Calvinists abuse other like places against the 
holy sacrifice of the Mass, so they abuse this, as the Novatians did before 
them, to prove that a heretic apostata, or any that wilfully forsaketh the truth, 
can never be forgiven. "Which (as is before declared in the 6th chap.) is most 
■vvicked blasphemy : the meaning hereof being, as is there said, only to terrify 
the Hebrews, that, falling from Christ, they cannot so easily have the host of 
Christ's death applied unto them, because they cannot be baptized any more, 
but must pass by sacramental penance and satisfaction, and other hard reme- 
dies which Christ hath prescribed after baptism in the Church's discipline. 
Therefore, S. C}Til saith, lib. 5, m Joan. cap. 17, Penance is not excluded by 
these words of Paul., but the renewing by the laver of regeneration. He doth not 
here take away the second or third rernission of sins, (for he is not such an enemy 
to our salvation,) but the host, which is Christ, he denieth that it is to be offered 
again npon the cross. So saith this holy doctor. And by this place and the like, 
you see how perilous a thing it is for heretics and ignorant persons to read the 
Scriptures. Which, by following their own fantasy, (2 Peter iii.,) they pervert 
to their damnation." — (Rhemish Testament. Note on Hebrews x. 26.) 

2 This should be: — I am not ignorant of the answer here made by the 
Rhemists. Original : Non ignore quid hie respondcant Rhemenses. The note 
of the Rhemists, on 1 John v. 16, is, " A sin to death." A sin to death is another 
thing than a mortal sin, for it is that mortal sin only, whereof a man is never 
penitent before his death, or in which he continueth till death, and dieth in it. 
/ affirm, (saith S. Augustin, de Correp. et Gratia, c. 12,) that a sin to death is to 
leave faith ivorhing by charity even till death. So likewise in the words before, a 
sin not to death, is not that which we call a venial sin, but any that a man com- 
mitteth, and continueth not therein till death. 

VOL. I. N 



194 A TREATISE OF 

penance." But they affirm it to be lawful to pray for other sins 
after death. 

This again is to pervert Scripture, for the Apostle speaketh not 
of prayer to be or not to be after his death which hath so sinned, 
but that prayer must not be conceived for him whilst he liveth, 
after that it hath manifestly appeared unto the Church, by infallible 
arguments, that such a one hath sinned unto death ; as for Julian 
the Apostate ; for whom the Church prayed not while he lived, yea, 
it prayed against him in his lifetime, after it was clearly discerned 
that he had sinned unto death, that is, had blasphemed against the 
Holy Ghost. I pass over that place of Peter before cited, where 
the Apostle speaks of no difficulty, but of a mere impossibility of 
being renewed, of repentance, and of remission of sins, where it is 
said, Tlieir latter state is worse than the Jirst; and as it folio weth, 
But it hath happened unto him, (as it is in the true proverb,) the dog hath 
returned to his own vomit, and the sow to her wallowing in the mire. And 
thus far of this second controversy, and so nmch shall suffice con- 
cerning; sin. 



CIIAPTEK XXIX. 

OF JUSTIFYING FAITH. 

Our effisctual calling is effected, first by the Law, then by the 
Gospel. The whole doctrine of the Law may be reduced to this 
Or form of syllogism ; Cursed is he that continueth not in all things which are 
written in the book of this law, to do them ; but I have not con- 
tinued in them ; therefore I am accursed. The proposition of this 
reason is the voice of the Law, and that commination which is 
added to the Covenant of Works ; which is thus conceived, Do 
this, and thou shalt live, hut if thou do it not, thou shalt die. The as- 
sumption of this reason is the act of every one's conscience that 
applieth to itself the transgression of the Law. The conclusion 



god's effectual calling. 195 

likewise is the act of each one's conscience, applying to itself the 

just punishment and curse of God for sin. This form of reasoning 

belongs not so much to the calling itself, as to our preparation to Our prepara- 
tion to our 
that effectual calling which is properly effected by the doctrine of effectual 

the Gospel. For by the doctrine of the Law w^hich is comprehend- 
ed in this argument, we are amazed and affected with the feeling 
of our misery, which feeling is the first degree unto salvation. 

Now the doctrine of the Gospel may be comprehended in this 
form : Whosoever believeth shall be justified and live ; But I be- An evangeiu 

. . . . , . eal syllogism. 

lieve ; therefore I shall be justified and live. The proposition is 
the voice of the Gospel, or of God himself calling. For therein is 
contained the first part of an effectual calling, which is nothing 
else but a proclaiming of the free covenant, the form whereof is 
contained in this proposition. The assumption is not indeed the 
act of the natural conscience, but of every one's supernatural faith 
applying to himself Christ Jesus the Mediator of the Covenant, 
and him first crucified, and next glorified. The conclusion also is 
the act of faith, applying to every one the benefits of Christ his 
righteousness, and salvation by him. This reason ^ doth properly 
belong to calling ; and the proposition of it is the first part of call- 
ing ; and the assumption and conclusion is the second part. And 
seeing the assumption and conclusion are the acts of our faith, 
whereby w^e do, as it were, make answer unto God that calleth, 
surely we shall not without cause say, that the second part of ef- 
fectual calling is nothing else but faith. Wherefore the common- 
place of faith must be comprised under this of our effectual calling. 
It followeth, therefore, that we speak of faith, yea, of that faith 
which is properly and simply so called, that is, of faith which they ^"^^J^'^ins 
call " Justifying faith." For as touching the other kinds of faith, 
which are commonly numbered,^ as " a dead faith," &c., they are so 
termed, not simply, but in some respect, and with an addition, dead 
faith, temporary faith, &c. 

^ Syllogism. Original : syllogismus. 
2 Euumerated. Original : enumerantur. 



196 A TREATISE OF 

The object Now, in the declaration ^ of faith, the first thine: that offereth it- 

of faith. ' ' ^ 

self to be considered is the object thereof. The object is generally 
"whatsoever is contained in the Word of God, that is, the whole 
truth of God. But specially and properly, the object of it is Jesus 
Christ with all his benefits. 

There is a twofold consideration of Christ and his benefits; for 
first, Christ with his benefits is considered as he is offered in the 
"Word and Sacraments; that is, as he is offered unto us, as in a 
looking-glass; and yet not so much Christ himself, as a certain 
image or picture of him. Of this looking-glass of the Word and 
Sacraments ye read, 1 Cor. xiii. 12, We see now as it were in a glass, 
and by a dark speaking."^ And 2 Cor. iii. 18, But we^ with open face 
The glass helioldivg the glory of the Lord as in a glass, are transformed into the 

■wherein we 

may find and same image from glory to glory. Now Christ so considered, is nothing 
of Christ, gjgg Ijy^ Christ preached in the Word, and represented in the Sa- 
craments. We, saith he, preach Christ crucified, 1 Cor. i. 23. For 
the Gospel preached doth set Christ in a manner before ovn- eyes. 
Gal. iii. 1, To luhom Jesus Christ loas before pictured before your 
eyes, and among you crucified. Next, we be to consider Christ 
without ■* this glass of the Word and Sacraments, as he is in himself. 
Of Christ so considered the Apostle speaketh, 1 Cor, xiii. 12, But 
then we shall see him face to face ; and 1 John iii. 2, But ice know 
that it shall come to pass, that when he shall appear, we shall be like 
him, because we shall see him as he is. 

As there is a twofold consideration of Christ, so the knowledge 
A twofold and apprehension of him is twofold. The first is called Faith, 
orappichcn- the latter Sight. Of both these ye read, 2 Cor. v. 7, For we walk 

sion of faith. . 

by Faith, not by Sight. These two ways of knowing and apprehend- 
ing do agree one with another in nature and essence; for both of 
them are the knowledge and apprehension of Christ; but they dif- 



^ Exposition. Original : explicatione. 

2 Original : per cBnigma, Beza's translation. 

3 We all. Original : nos omnes. 
* Original : extra. 



god's effectual calling. 197 

fer in quantity, and as tliey use to speak, more or less; ^ for the 
knowledge of faith is the lesser, as also is the apprehension ; 
whereupon, 1 Cor. xiii. 9, it is said, that we know in part. But 
the knowledge and apprehension by sight is the greater, and 
so perfect knowledge and apprehension; and this shall have place 
in the next wcrld.^ Of this perfect knowledge is spoken in the 
same chap. ver. 10, But after that which is perfect is come; and ver. 
12, The7i shall I know even as I shall be taught. 

These things thus laid down and known, it is easily perceived 
what the special and first object of faith is ; namely, Jesus Christ 
with all his benefits, and even so, as he ofifereth himself in the Word 
and Sacraments. Or the object of faith is the Word itself, or the 
promises which are made of Christ, which is all one. Hence it The necessity 

*■ . ^ . of the Word 

followeth, that whensoever the preaching of the Word and admin- preached. 
istration of the Sacraments shall cease, this faith also, whereby we 
now walk, must also cease. See 1 Cor. xiii. 10, Then shall that 
ivhich is in part he done away. 

To conclude, it is to be noted of this object of faith, that it is 
special, that is, offered to me, to thee, and to every man specially 
and distinctly. For albeit the words be generally conceived, yet 
they are specially to be taken as spoken to me, to thee, or of me, 
and of thee. Thus much touching the object of faith. 

Now we are to speak of the subject thereof; namely, wherein it The subject 
is, and from which it proceedeth.^ The subject of faith is the soul 
of man, and in the soul of man the reasonable and principal facul- 
ties; those I term, first the mind, then the will. For as touching 
the other inferior faculties and affections of the soul, faith is not 
so much said to be resident in them as to sanctify them, and to stir 
them up unto good, and, as a body, to govern them. Whereupon it 

^ Original : secundum majus et minus. 

2 This should be : But the knowledge and apprehension of sight is the 
greater, and is perfect, inasmuch as it is to take place in the life to come. Original : 
Aspectus vero cognitio et apprehensio major est adeoque perfecta^ ut qucefutura sit 
in altero scecuIo. 

^ This should be : in what it is, and from what it proceedeth. Original : 
in quo est, et a quo procedit. 



198 A TREATISE OF 

is said, after that hy faith he had purified their hearts} Now, that 
faith belongs to the mind, it is apparent by those titles which are 
given to faith everywhere in the Scripture, as when it is called, 
knoivledge, understanding, sight; as when it is said, We see now in a 
glass. And that it is in the will, it is evident by that which ia 
said, Rom. x, 10, For with the heart man helieveth unto righteousness j 
and Eph. iii. 17, that Christ may dwell in your hearts hy faith; for 
the seat of the will is attributed to the heart. Furtheraiore, the 
names whereby faith is termed in the Scripture do sufficiently con- 
vince that the seat of it is not only in the mind, but also in the 
will and heart; as when it is called an apprehension, and when it is 
called a certain embracing, and such like names, which signify the 
office of the heart and will. Thus far of the subject of faith. 

Now let us come nearer to the nature thereof, and to the parts 
of the nature of it. The first part of faith is the knowledge or 
understanding of the mind, whereby the mind doth plainly under- 
stand some sentence or proposition of the Gospel, and by name, 
that proposition, which is in the syllogism of the Gospel, which we 
alleged before ; for the proposition of that syllogism is, as it W'Cre, an 
abridgment of the whole Gospel. From this j)art, as the principal, 
namely, knowledge, faith is named everywhere in the Scriptures. 

Parts of faith. The second part of faith is the judgment, or, as it is commonly 
called, the assent of the same mind. Of this judgment the Scripture 
speaketh everywhere, as 1 Cor. ii. 15, The spiritual man judgeth all 
things, 1 John iv. 1, Try the spirits tvhcther they he of God. This 

Judgment judgment is twofold ; the first, of truth ; the second, of goodness. 
The judgment of truth is, when the mind assenteth to the proposition 
of the Gospel, that it is true ; of this judgment see John iii. 33, He 
that receiveth his testimony, hath scaled that God is true. 1 Tim. i. 15, 
This is a faithful saying, and xcoithy hy all means to be received, &c. 
To conclude, this judgment of truth is gathered out of all places of 
Scripture, wherein there is mention made of the truths of God's 
Word. The judgment of goodness is, when the mind assenteth to 

1 Acts XV. 9. 



god's effectual calling. 199 

that thing which is in the proposition of the Gospel, that it is good; 

and therefore to be followed. For it must be known, that all the 

propositions of the Gospel be practical, as they say; in the naked Tiie sayings 

speculation and contemplation of which none must set up his rest ; ^^ practical 

but they are to be drawn out into the manners and life, every day. 

Of this judgment of goodness ye have that, Rom. vii. 16, I consent 

to the laio that it is good. 1 Cor. i. 18, The preaching of the cross is 

to us which are saved the power of God. And in the same chap. 

ver. 24, We preach Christ, to them which are called, the power and 

loisdom of God. And thus much concerning the twofold judgment, 

which, as we have said, must be of the general proposition of that 

evangelical syllogism : of both which, this, last of all, is to be held, 

that it is not only general, but also special ; whereby I do judge 

that those things which are spoken in the Gospel are true of me, 

and good to me. For, as we said before, those things which are 

published in the Gospel are to be understood to be spoken specially 

of me, and of thee. And this special judgment is properly that which 

is called full assurance. After this follows confidence, which be- '!fhYiqo(po- 

longs to the heart and will; whereof we will speak in -the iiext|'*^!^''^°'* 

place. 

There foUoweth, therefore, in the third place, the choice or hold- 
taking of the will, which is, when any one doth with his will or 
heart peculiarly apply to himself that which he hath judged first 
true, then good, not only in general, but also in special. This ap-Tiietwrd 
prehension or application is in the assumption or conclusion of that 
syllogism of the Gospel, alleged before by us. For after that the 
mind hath seen and judged the proposition of that syllogism, then 
the will of every one doth particularly apply unto himself in the 
assumption and conclusion, those good things which that general 
proposition did concern. Of this apprehension ye have, 1 Tim. Tiie appre- 
vi. 12, Lay hold on eternal life. Phil. iii. 12, I follow, if I also may^^^^- 
apprehend it. 1 Tim. i. 15, This is a faithful sayiny, and worthy 
by all means to be embraced by us. To conclude, this third part 
of faith is to be understood in all those titles whereby the choice 
of the will is signified in the Scripture. From this part faith is 



200 A TREATISE OP 

termed a special confidence or trust ; for the nature of faith is 
chiefly seeu in it. 
Faith defined. Thcsc things thus declared, it will be easy to gather a definition 
of faith. For Faith in Christ with all his benefits, as he is offered in 
the Word and Sacraments, is first a knowledge of the mind; then an 
apprehension of the loill or heart} In this definition we have first the 
object of faith; then the subject of it; thirdly, the parts. Under 
the knowledge of the mind I understand also the judgment or as- 
sent of the mind, and that twofold, whereof we have spoken before. 
It is to be known, that faith thus defined by us, is improperly taken 
for the function and work of faith, seeing faith is properly an in- 
fused habit, as they call it, or a holy quality, first of the mind ; 
then of the mil or heart. 

Now this quality in the mind, Avhat is it else but that light of 
which the Scripture speaks everywhere ? Ye icere once darkness ; 
Faith alight, j^^^ jiQyj yg are light in the Lord, Ephes. v. 8. The eyes of your mind 
being opened, that ye may know lohat is that hope of his calling, Ephes. 
i. 18. God, lohich comjnanded that the light should shine out of dark- 
ness, is he which hath sliincd in your hearts, to give the light of the 
knowledge of the glory of God in the face of Jesus Christ, 2 Cor. iv. 6. 
But God hath revealed those things unto us by his Spirit ; for the Spi- 
rit searcheth all things, everi the deep things of God, 1 Cor. ii. 10. 

And this light of the mind, which is the first part of faith, seem- 
eth to be not only a restoring of that natural light, which was im- 
paired in Adam's fall, but also a certain supernatural light put into 
the mind by the Spirit of Christ, to this end, that the mind might 
behold and see those things which excel all natural knowlcdo-e. 



1 The Original of this important passage is : — His expositis facile erit colligere 
defiuitionem fidci. Est cuim fides Christi cum beneficiis suis, iit in verbo et 
Sacramento oifertur, primum mentis cognitio, dcinde voluntatis sive cordis 
apprehcnsio. I would not object greatly to the translation in the test. Yet it 
seems erroneous in this, that the question is not, " What is faith iu Jesus 
Christ?" — but, " What is justifying faith?" To which, I think, our Author's 
answer is, " It is faith iu Jesus Christ with his benefits, as he is offered in the 
word and sacraments ; being, first, the assenting knowledge of the understand- 
ing; and, secondly, the hold-taking of the will or heart." 



god's effectual calling. 201 

"VVTiereupon, Eph. iii. 17, 18, it is thus said, TJiat ye, being rooted and 
grounded in love, may be able to attain icith all saints ichat is the 
length, and breadth, and depth, and height, and to know that love of 
Christ, ivhich passeth all knowledge. 

I do not think that this knowledge was in Adam, in his first Adam-s 
creation, before his falL For all the knowledge in Adam's mind, ^'=*'ore ^^ 

<=> 7 fall. 

before his fall, as it was holy, so it seemeth it was natural ; it seem- 
eth it was a natural knowledge of God himself; it seemeth it was a 
natural knowledge of the things created. Neither did he before 
this see God in the Mediator Christ, nor was it needful he should 
see him so. Besides, this light which I speak of is kindled in our 
mind by looking on the face of Christ the Mediator, as it were in 
the glass of the Gospel. 2 Cor. iii. 18, We all with open face, be- 
holding as in a glass the glory of the Lord, are transformed into the 
same image from glory to glory. Also iv. chap. ver. 6, To give the 
light of the knowledge of the glory of God in the face of Jesus Christ. 
But Adam before his fall, as he heard nothing concerning the 
Gospel of Christ, he saw not his face in the glass of the Gospel. 
Besides, 1 Cor. xv. 45, of Adam it is said, the first Adam was made 
a living soul ; but of Christ, the last Adam teas made a quickening 
spirit. Out of which words the difference betwixt Adam and 
Christ is seen, that Adam Avas made only natural, yet holy ; but 
Christ was made spiritual and supernatural ; for spiritual things are 
supernatural. Again, out of this difference we gather this, that 
spiritual and supernatural light, which we have only by the benefit 
of Christ, that is, the second Adam, was not in Adam before the 
fall. For in the same place, (verses 48, 49,) our heavenly or spiritual 
condition is ascribed unto Christ. But of this thus far, and but 
sparingly. 

Also in the will or heart faith is a supernatural ability, put into or the foith 

1 o • • p /-^i • p 1 • 1 •' ' i of the opera- 

it by the bpirit of Christ, of which Col. ii. 12, By the faith offl^l^^l^^ 

God that loorketh mightily in us. This power, also, as I think, was uie'nS '"^ 

not put into Adam's heart before the fall, being induced by the In usr*"'^""'" 

* This note is the translator's own. 



202 A TREATISE OF 

same reasons which we alleged before. And seeino; that the lio-ht 
of the mind and efficacy of the heart are supernatural, it followeth 
also, that the functions of that light and efficacy, namely, the know- 
ledge of the mind, and the apprehension of the heart, are likewise 
supernatural. Wherefore unto that definition of faith before set 
justifyiiiK dowu, w^c add this branch, supernatural, as the last ; so that Justi- 

faith defined. 

fying faith in Christ, with all his benefits offered unto us in the Word 
and Sacraments, is not only a holy, but also a supernatural knoicledge 
of the mind, and apprehension of the icill. Thus, then, we define 
faith, as we admonished before, as the name of faith is taken for 
the function and work of faith, for so the divines do commonly de- 
fine it. So also in the Scriptures is the name of faith wont to be 
taken, namely, for the function or work of faith, as it is termed, 
2 Thess. i. 3. But if the description of faith properly, and as it is 
taken for an infused quality, do like any man better, thus also he 
may have it described, that Faith is a light of the mind, and an 
hi^yiloc. effectual action in the heart, super naturally put into them both, for the 
knoiving and apprehending of Christ with all Ms benefits, offered in the 
Word and Sacraments. 

Now it remaineth that we speak something touching the effects 
of faith. That knowledge and apprehension of Christ which w^e 
speak of, sith the seat of it is in the principal and reasonable facul- 
ties of the soul, namely, the mind and the will, it cannot be idle, 
neither does it contain itself within the bounds of those higher 
faculties of the mind, the soul, and the will ; but it is effectual also 
in the lower heart, that is, in all the affections ; and there is not 
any of all the affections, but is affected some way or other by this 
knowledge and apprehension, being not only sanctified by it, but 
also wrapt up above itself and the nature thereof. For as we said 
of faith, that it is a supernatural knowledge and apprehension, the 
same is true also of the functions of all the affections ; for they are 
all not only made holy, but also supernatural, by a certain superna- 
tural faculty put into them by the Spirit of Christ. 

But to speak distinctly of the effects of Faith. Christ with all 
his benefits being once known and apprehended, a hope of good 



god's effectual calling. 203 

to come, and a fear of evil to come, the love of Christ, and Note the 
the desire of him, and ioy and gladness, are in a wonderful manner wwchfoiiow 
kindled in the soul, as 1 Peter i. 8, Believing in him, ye rejoice tvith 
joy unspeakable and glorious. Grief, also, which is according to 
God, is kindled, with groans which cannot be expressed, Rom. viii. 
26. To conclude, the whole heart burns to God-ward. By faith 
also our affections toward our neighbour are stirred up, and that 
for God and Christ, as love of our neighbour, and delight in the 
saints, Ps. xvi. 3. And these are the first effects of faith, and those 
are inward in the lower heart or affections. 

There be also outward effects, of faith, having their being in the 
body, and in all the members of the body; and those are outward 
actions of the body, into which the in^vard motions of the affections 
break forth. And those are, first, such as respect God; then, such 
as respect our neighbour for God's cause. And thus much of the 
effects of faith, both inward and outward, as also of faith ; which 
is properly so called, which they commonly term Justifying Faith. 



CHAPTER XXX. 

OF THE IMPROPER SIGNIFICATIONS OF FAITH. 

It followeth that we speak of the improper significations of faith. Diversaeeep- 

x-i 1 • 1 7-- 7 • 1 • tations of 

i or this very word. Faith, is ambiguous, and signifieth many ^^^^ 
things. 

Properly, it signifieth this faith which they call justifying ; for i. 
that is properly and simply termed by this name. Secondly, it 2. 
signifieth that faith which they call historical, or dead ; which is 
nothing else but, as it Avere, the carcase of justifying faith, for it 
lacks the soul, the full assurance of the mind, and the confidence 
of the heart in the special assent of the mind, and in the trust 
and apprehension of the heart. 

Thirdly, it signifieth faith which they call temporary, which is a 3. 



204 A TREATISE OF 

4. certain ape of justifying faith. Fourthly, and last of all, that faith 
which they term miraculous. 

These three last significations of faith are improper, and the name 
of faith is but an Homonomy^ or improperly put upon them, to sig- 
nify these things. For not any of these may be called by the name 
of faith, unless you say, "in some respect," "in part," and "after a 
sort," and "with an addition;" for example, the knowledge of history 
is termed faith, but wdth this addition, historical or dead, and so of 
the rest. Now a general notion of this word faith is that which is, 
Heb. xi. 1. And that is a knowledge in general, with assent and 
agreement to all those things which are compi-ehended in the Word 
of God, and that whether general or particular. I mean by a par- 
ticular word, when any thing is revealed to any one peculiarly out 
of order, by which kind of revelation it came to pass that miracles 
were done by some. We must speak, therefore, in the first place, 
concerning historical or dead faith ; and first, for the testimonies 
Historical or of Scripturc toucliiug it. Jamcs ii. 17, Faith, if it have no works, is 

dead faith. 

dead of itself . 1 Cor. xli. 9, Unto other faith by the same Spirit. The 
coherence of the text, and comparison made with other gifts of the 
Holy Ghost, which in that place are numbered, do show sufficient- 
ly that the Apostle speaketh of historical faith. Plitherto belongeth 
that place which is, 1 Cor. xiii. 2, If I had all faith, so that I could 
remove mountains. Here he doth not only mean the faith of mira- 
cles, but also the historical ; for he saith all faith ; and after he sets 
down one kind, as if he had said by name, miracidous faith to re- 
move mountains. The reason of the name is this : It is termed 
historical, because it is only a bare knowledge of the holy history 
concerning God, Christ, the will of God, and his works, and not a 
Dead faitii. holy apprehension of the things known. And why it is called dead, 
James rendereth a reason in the place before cited, namely, because 
it hath no works ; the reason i;? from the consequent or sign. For 
want of works or actions, argueth and showeth that faith is as it 
w^cre dead, and without life, and, if I may so speak, the carcase of 

^ That is, the same in sound oiijj — not in signification. 



god's effectual calling. 205 

faith, even as if there be no motions nor actions in a man neither 
inward nor outward, thereby it is declared, that the man is dead 
and the body without life, or but the dead carcase of a man. 

Our adversaries, that I may speak of this by the way, when they The Papists 

concerning. 

hear of it, of James ii. 17, that faith is therefore called dead, because 
it hath no works, by and by conclude, that charity and the works of 
charity is the soul of faith ; but this followeth not that charity and 
the works of charity are the soul of faith, but this followeth, that 
charity and the works of charity are the signs and tokens of the 
soul, that is by name, of that apprehension of Christ ivhich is in the 
heart ; for this is indeed the soul and form of faith. I will declare 
this thing by a like example. A man, if he have no works, no ac- 
tions, neither inward nor outward, that indeed argueth, that there 
is not a soul or form in him, out of which actions do proceed ; but 
it doth not argue that works or actions are the soul and form of 
man. 

But they think that the words of James, chap. ii. ver. 26, do make 
for their opinion. For out of that that James saith — As the body 
without the spirit or breath is dead, so also faith which is loithout 
icorks is dead — thus they infer ; Therefore as the spirit is the form 
of the body, so are works the form of faith.^ But this consequent 
is not of force. For the comparison and similitude is not in that, 
but in this, that even as the body without the soul or breath is 
dead, so faith without works is dead. The body without the spirit, 
as her soul and form, is dead ; faith without works, as the siirns and 
tokens of the soul, is dead. Even as therefore the want of the 



^ " Some heretics hold that good works are peraicious to salvation and justi- 
fication ; others, that though they be not hurtful, but required, yet they be no 
causes or -workers of salvation, much less meritorious, but are as effects and 
fruits necessarily issuing out of faith. Both which fictions, falsehoods, and 
flights from the plain truth of God's word, are refuted by these words, where the 
Apostle saith, That faith ivorketh together with good works ; making faith to be 
a coadjutor or co-operator with works, and so both jointly concurring as causes 
and workers of justification : yea, afterward he makcth works the more princi- 
pal cause, where he resembleth faith to the body, and works to the spirit or life 
of man." — Notes to the Rhemish Translation of the New Testament, James ii. 22. 



206 A TREATISE OF 

spirit or the soul doth argue the death of the body ; so the want 
of the sign and token of the soid of faith doth argue the death of 
faith ; it is therefore a comparison of the spirit and works in the like 
effect, and not in the like nature. For both have the like effectp 
which is death ; but both the things are not of the same nature. 
Hitherto of the reason of the name. The object of historical faith 
is all the holy story, that is, the Avhole truth which is according to 
godliness, and the word of both covenants ; wherein this faith dif- 
fers from justifying faith, which hath the word of the Gospel, or of 
the covenant of grace, for the object thereof. 
Subject of The subject of this faith is the mind, which knoweth and 

an historical ■' 

fuitii. judgeth ; but the judgment of the mind doth only reach to the 

truth of the history, as I think, and not to the goodness of the 
things themselves, which are contained in the story. For although 
a hypocrite do profess that all those things, of which the Gospel 

Noteweu. spcaks, are true; yet he doth not assent to them in his mind, as 
good things ; which is the first step of practice or action. For 
after the judgment of the goodness of things, followeth the appre- 
hension thereof, Avhicli belongs to the will, out of which after pro- 
ceed the motions of the affections, and out of them last of all do 
issue the outward actions of the body. Therefore, this dead faith 
doth not sincerely, at the least, assent to those things which are 
in the Word, as good things, but rather doth indeed reject them, 
and count them as evil ; so the devil, who hath this faith, is said to 
tremble, James ii. 19. Out of which it is manifest, that the devil 
doth reject Christ and all his good things. For tliis horror ariseth 
out of rejecting and hating of the thing. Therefore, in one word, 
this historical faith pertains only to the mind, and hath that for the 
subject of it. 

The nature of It foUoweth, that WO spcak of the nature thereof. By these 

a liistorical 

f'"tii. things which have been spoken of the subject, it may easily be 

learned what is the nature of it. For it is wholly comprised but 
only in the general knowledge of the mind, and judgment of truth ; 
it hath therefore one or two degrees of justifying faith. Out of 
all these things which we have spoken of a historical faith, it is easy 



god's effectual calling. 207 

to gather the definition thereof. For Jdstorical faith is a knowledge folt^^aeflned. 
in the mind of the whole truth both of the Law and of the Gospel, 
and the judgment of the mind made thereupon, as far as concerns 
the truth thereof. And thus far concerning historical or dead 
faith. 

Next followeth a temporary. Of this faith ye have these texts : tg,^''^* ;. * 
Matt. xiii. 20, 21, But he that received the seed in stony ground, is ^'^^^^' 
he loho heareth the Word, and hy and by receives it with joy, yet hath 
no root in himself, but is for a time, and xohen persecution and trouble 
ariseth because of the Word, is offended presently. To the same pur- 
pose read Luke viii. 13. Of this faith see also Heb. vi. 4, 5, 
jFor it cannot be, that they ivhich have been once enlightened, and tasted 
of the good Word of God, and of the powers of the ivorld to come, if 
they fall away, &c. To conclude, of this faith ye have John v. 35, 
He, namely, John, %cas a burning and a shining candle, and ye tcould 
for a time have rejoiced in his light. The reason of the name is this ; 
it is called Temporary, because it endures but for a time, because 
it hath no root. 

It hath the same object with justifying faith, and which is pro- 
perly so called, namely, Jesus Christ with his benefits, oflTered in 
the word of the Gospel and in the Sacraments ; wherein it diflfers 
from historical faith, which hath for the object thereof the univer- 
sal truth. It haih the same subject with iustifvinp; faith : for it Ti'e subject 

"^ o J a ^ of a tempo- 

hath its seat both in the mind, and also in the will and heart. ^^''^ ^'^"^^• 

Last of all, it hath as many parts of nature as the justifying 
hath. For it is a knowledge of the understanding, conjoined with 
both the judgments of the mind, and it is the apprehension of the 
will or heart, w^hereout followeth also the stirring of the aflTections, 
as of joy, delight, &c. 

But that I may speak a little more largely of this apprehension, 
which is in temporary faith, and of this joy. First, it is certain. How the his- 
by the Scripture, that these thino-s are in the teraporarv faith, temporary 

... 1 J taitlidiffer 

For Christ saith in Matthew, That he, which is but for a time, doth °"'' *'''°™ 

' another, and 

receive the Word, and that with joy. And in John, the Jews are Eustify- 
said to have rejoiced for a time in the light of John Baptist. And '"^' 



208 A TREATISE OF 

to the Hebrews, there is attributed to this faith, not only the en- 
lightening of the mind, but also the taste of the heart, and that 
performed not only by the Word, but also by the Spirit ; for he 
salth, " They which have been made partakers of the Holy Ghost." 
Therefore, in temporary faith, there is indeed a kind of apprehen- 
sion ; there is indeed a certain joy, wherein temporary faith differ- 
eth from historical faith. For in historical faith, these things are 
not indeed, but he that hath it doth feign, and dissemble, and lie, 
in his outward profession, that he hath these things ; wherefore he 
is a shameless hypocrite. But he that hath temporary faith hath 
these things indeed — apprehension, I say, and joy, after a certain 
manner, neither doth he so feign or lie, as he that hath an 
historical faith ; yet he is a hypocrite, because this apprehension 
and this joy are not sincere, albeit after a certain manner they be 
true. 

I say, they are not sincere, because they are not for that cause 
for which they should be, that is, they are not for Christ himself, 
offered in the preaching of the Gospel ; they are not for God's sake, 
they are not for his glory, nor for those heavenly benefits of Christ, 
his righteousness and eternal life ; but they are for other causes, as 
for the newness of the Gospel, which is to be understood in that 
place, John v. 35, He was a burning and a shining candle, and ye 
wotdd have rejoiced for a time in his light, namely, for the newness of 
the matter. Secondly, they be, because of a licentiousness to sin, 
which men by and by snatch to themselves, upon the hearing of 
free justification by Christ, and Christian liberty. To conclude, 
they are for riches, honours, and other commodities of this life. 
Now, seeing the temporising professor hath these causes propound- 
ed to himself in hearing and receiving the Word, and in rejoicing, 
it must needs be that these are not sincere in him. For nothing is 
done sincerely, unless it be done in respect of the glory of God. 
And herein differs Temporary Faith from Justifying. For the 
Justifying Faith doth all things for Christ himself, for God him- 
self, for the heavenly and spiritual benefits of Christ, as much as 
it can for man's infirmity. 



god's effectual calling. 209 

Out of this, therefore, it follows, that the temporiser is also aiempoviseris 
hypocrite, seeing he is not sincere, and that the temporary faith is 
hypocritical, seeing it is not sincere. Out of that again, that it is 
not sincere, another thing followeth, namely, that it is not sound 
and firm ; for nothing that is not sincere can be sound. For those 
causes upon which it depends are not sound ; as, for example, those 
worldly things, as riches, honours of the world, &c. In which thing 
temporary faith differeth from justifying faith ; for justifying faith, as 
it is sincere, so it is sound. For of that it is said. Col. ii. 5, And ^/ie xiie aiffer- 

_ . •/->• r • 1 ' • encebetween 

stedfastiiess of your faith in Christ. For justifying faith is, as it were, a temporary 
a solid body, consisting of three dimensions, length, breadth, depth, E'J'^^^^uf,'^" 
for it possesseth the depth and lowest of the heart ; but temporary 
faith is not a body with three dimensions, but only a surface, 
sticking in the upper part of the heart ; for it is not either a sound 
light, enlightening all tlie heart, or a sound apprehension, arising 
from the bottom of the heart ; or, to conclude, a sound joy possess- 
ing the whole body, but all these things are only superficial in the 
temporary faith. Whereupon, Heb. vi. 4, that apprehension of hea- 
venly things which is therein, is compared to tasting, or slight 
touching, seeing that the heart doth but, as it were, with the tip 
of the tongue, lightly taste those heavenly things, and not quite 
drink them up, and receive them into itself. 

Again, out of this, that temporary faith is not sound, another 
thing also followeth, namely, that it doth not endure for ever, but 
only for a time. For that which is not sound, is not durable and 
perpetual ; but only temporary. Wherein also it differeth from 
justifying faith, whicli, as it is sound, so it is perpetual and con- 
stant. From this property this faith took her name, and was called 
temporary ; now this property doth presuppose the two others 
going before ; namely, first, that it is not sound ; secondly, that it 
is not sincere, albeit it be in some sort true. 

While I consider somewhat more diligently of the cause of these 

three properties, I find that it is not to be imputed so much to 

those outward things for which this faith doth apprehend Christ 

in the Word, and rejoiceth in him, as to the inward evil affection of 

VOL. I. o 



210 A TREATISE OF 

the heart. For the heart of man, as Christ saith, is stony ground ; 
that is, it is neither good nor honest of its own nature. Now, we 
measm-e this goodness and honesty, chiefly by simplicity and sin- 
cerity, which is opposed to hypocrisy and dissembling. Therefore, 
a deep hypocrisy, which is contrary to sincerity, possesseth the 
heart of man. Now, the heart, so affected, doth believe, appre- 
hend and rejoice, not sincerely, for a true cause, for which it ought 
to do these things, but for other worldly causes. It followeth, 
therefore, that the cause of these evils doth lurk in the heart.. 
numitfon'for Whcreforc, if any man w^iU not be a temporiser, let him above aU 
a temponser. ^j^.^gg look to his heart, and sift and examine it diligently, night 
and day, so long till he feel that the faith of Christ takes root 
in the bottom of his heart, and doth throughout possess the whole 
heart, as much as may be. 

Out of these things Avhich we have spoken, touching the proper- 
ties of this faith, and of the cause of them, a mark may be taken, 
whereby any one may discern true and justifying faith from tempo- 
rary. And that is, sincerity ; in a word, sincerity in doing, in believ- 
ing, in apprehending, in rejoicing, and in doing all things through- 
out the whole course of the life. Now, sincerity is known by this, 
if all things be done and performed by us for God and for Christy 
whether those things be of small or great moment. Whether yeeat 
or drink, or lohatsoever ye do, do all to the glory of God, 1 Cor. x. 31. 
Temporary Bv thcse things whlch havc been spoken, it is easy to gather a de- 

faith defined. •'^ _ ° _ ^ ^ . 

finltlon of this faith. I^or temporary faith is a. linoidedye in the 
mind, and an apprehension in the tcill, of Christ with all his benefits ; 
but yet temporary, or enduring but for a time. And thus much of 
temporary faith. 

The miraculous faith followeth, which is the third Improper signifi- 
cation of the word faith. Touching this faith these are testimonies : 
Matt. xvll. 20, If ye have faith as a grain of mustard-seed. 1 Cor. 
4. Miraculous xlil. 2, If I had all faith, so that I could remove mountains. The 
reason of the name Is this ; It is termed miraculous from the effect 
of It, because it is powerful to do miracles. 

The object thereof is not the bare general Word of God, but ra- 



god's effectual calling. 211 

ther a special promise or revelation made to some one, touching the 
doing of some certain miracle. Now that the bare general Word 
sufficeth not, it appeareth hereby, for because many holy men have 
had faith in the general Word, yea, they have justifying faith in the 
promise of grace ; and yet could do no miracles. Simon Magus 
believed by an historical faith in the general Word, and yet he 
could do no miracles ; therefore he would have bought this faculty 
with money for a price. Acts viii. 18. Unless, therefore, unto the 
general Word there be added a special promise or revelation, it is 
no miraculous faith ; which is a certain special and extraordinary 
gift of the Spirit. Wherein the adversaries do err very much, who 
think that the general Word sufficeth for this, to make a miraculous 
faith.^ The subject of it is the mind, first understanding, and withal The subject 

• 1 • 1 • 1 • T 1 1 Ml of miraculous 

judgmg the special promise ; and then the w^U or the heart appre- '^'"t^- 
bending that which is promised. 

The parts of the nature thereof are ; a knowledge with a 
judgment of the mind, and an apprehension with the will and heart. 
Out of these things now spoken, I gather this definition of this 
faith ; that Miraculous faith is a knowledge in the mind, and an «/?- MUacuious 

. • 1 1 m f • 1 • J faith dotiiKMl. 

prehension With the will, oj a special promise or revelation, for the doing 
of a miracle. Thus far of miraculous faith ; and in sum, of the 
true doctrine of faith. 

^ Respondeo ; In his omnibus locis, vocabulum fidei accipitur pro vera fide 
Catholica, qua credimus id omne, quod Dens revelat ; uon pro fiducia, aut con- 
fidentia. Quaravis illud verum sit, fidem qua impetrautur miracula, magna 
[maguam] esse debere, ut etiam gignat fiduciam quandam impetrandi quod pe- 
titur. Nam propterea dixit Domiuus Chananeas : mulier, magna est fides tua. 
Matt. xiii. et Apostolus 1 Cor. xiii. Si hahuero omnem fidem, ita ut mantes 
transferam. Esse autem fidem miraculorum, fidem ipsam Catholicam, supra 
probavimus ex ca. ult. Marci, et ex lioc ipso loco, 1 Cor. xiii. — Bellarmin, 
ibid. vol. iv. p. 750. 



212 A TREATISE OF 

CHAPTER XXXI. 

THE OPINION OF THE ADYERSARIES CONCERNING FAITH. 

It followeth now that we see briefly what the adversaries do 
hold touching Faith. First, they do not acknowledge the divers 
significations of Faith ; they entreat only of one faith, and that 
The Popish they term justifying ; that is, as they expound the word, that which 
faith. disposeth us to justice, being to be infused after in the time there- 

of.' Thus thinks Bellarmin in his Treatise touching Faith.- 

In this doctrine of faith, which they term justifying, they differ 
from us, first about the object of it. Indeed, they do not deny 
that the object of faith is the mercy of God in Jesus Christ, offered 
in the Gospel ; that is, that it is the Gospel, and the promises of 
grace concerning Christ, and God's mercy in him. But they will 
have the object to be not only the word of the Gospel, but equally 
the universal word of God.^ 



^ In its proper time. Original : suo tempore. 

- Fidem historicara, et miraciilorum, et proniissionum nnam et eandera esse 
docent [Catholici ;] atque illam imam non esse proprie notitiam, aut fidiiciam, 
sed assensum certnm, atque firmissimiim, ob axictoritatem primse veritatis, et 
banc nnam esse fidem justificantem. — Bellarmin, ibid. vol. iv. p. 731. Catholici 
contra, ac prjEsertim sj'nodus ipsa Tridentina, (quam omnes Catholici nt magis- 
tram sequnntnr,) sess. 6, cap. 6. Septem actus enumerat, quibus impii ad jus- 
titiam disponnntur, videlicet, fidei, timoris, spei, dilectionis, pa-nitentia, propo- 
siti suscipicndi sacramenti, et propositi novaj vita;, atque observationis manda- 
torum Dei. — Ibid. p. 755. At nos per obedientiam Christi jnstos multos existi- 
mamus in co sensu, ut merito obediential Christi reconcilietur nobis Deus, et ab 
eo justitia donemur, qua3 sit qualitas animre nostras, infusa et inhxrens.— /J/t?. 
p. 412. 

3 Itaque tribus in rebus ab hfereticis Catholici dissentiunt ; Primum, in ob- 
jecto fidei justificantis, quod hseretici restringunt ad solam promissionem mise- 
ricordia; specialis, Catholici tarn late patere volunt, quam late patet vcrbum Dei ; 
quin potius ccrtam promissionem specialis miscricordiir, non tarn ad fidem, quam 
pra^sumptionem pertiuere contendunt. Deikde in facultate et potentia animi 
quc-c sedes est fidei. Si quidem illi fidem collocant in voluntate, cum fiduciam esse 
definiuut ; :u- per hoc eani cum spe coiifundunt. Fiducia enim nihil est aliud, 



god's effectual calling. 213 

To confirm this opinion of theirs, they allege' that definition of 
faith which is set down, Heb. chap. xi. 1. Faith, saith the Apostle, 
is the ground of things that are hoped for, and the evidence of things 
which are not seen.^ " This," say they, " is the definition of justify ing 
faith. But this definition stretcheth itself not only to Christ, to 
the promises of God, and to the Gospel concerning him ; but also 
to the whole word of God, and to all things that are contained in 
the word of God. For example ; it stretcheth itself to the word 
of God, which is concerning the creation of the world, as is evident 
by ver. 3, which folio weth in the same chapter ; Bg faith tee under- 
stand that the world was ordained hg the word of God." Hence they 
conclude, that justifying faith hath the whole word for the object 
of it. But to this we answer ; that not only justifying faith is de- 
fined by the Apostle in that place, but that that definition [of faith] 
is common to all the significations of faith, as is plain enouo-h by 
that induction of examples which foUoweth in that place and 
chapter. 

Neither is that their argument, which they gather out of the 
coherence of the text, of any force. They say, " that that faith is 
defined, of which the Apostle spake in the last verses of the chap- 
ter going afore ; Now the just shall live hg faith, &c. But there the 
Apostle spake of justifying faith ; therefore here, in the xi. chapter, 
justifying faith is defined." I answer, this definition, I confess, 
doth belong to justifying faith, but not to that alone ; but it is 
common to it with other significations of faith, as with historical Heb. xi. i. 
faith, and miraculous, &c., as is evident by the induction that fol- 'leflnitjon of 

faith com- 

loweth. Seeing, therefore, that this definition doth not onlv be-'"°" '° ''^ 

" J kinds of 

faith. 

nisi spes roborata, ut S. Thomas docet in 2. 2, q. 129, artic. 6. Catholici fidem 
in intellectu sedera habere docent. Denique, in ipso actu intellectus. Ipsi 
enim per notitiam fidem definiunt, nos per assensum. Assentimur enim Deo 
qnamvis ea nobis credenda propouat, quae nou intelligimus. — Bellarmin, ibid. 
vol. iv. p. 731. 

1 See Bellarmin, De Gratia et Libera Arbitrio^ lib. vi. cap. 5. 

2 As there is some doubt as to the words here translated ground and evidence, 
it is proper to remark, that our Author gives, without translating them, the 
Greek words, vTroo-vAaii and I'h^yx^i. 



214 



A TREATISE OF 



long to justifying faith, it folio weth that out of this definition they 
get not that they would have, namely, that the object of justifying 
faith is equally the universal word of God. Therefore, let the ob- 
ject thereof properly be that which it apprehendeth ; and that is 
the Gospel, and the promise concerning Christ. 

Secondly, they dissent from us about this same special object, 
namely, the mercy of God in Christ. For we say and affirm, that 
the object of justifying faith is not only a general mercy, nor only 
a general promise touching Christ, but much rather a special mercy, 
and a special promise ; that is, mercy offered in the Gospel, not iu 
common to all, but peculiarly to me, or to thee. For albeit the 
promises and sentences of the Gospel be conceived generally, yet it 
is certain, that they are to be received particularly by every one, 
as if they were spoken to every one in several ; as, for example, 
John iii. 15, the promise of the Covenant of Grace is conceived ge- 
nerally in these Avords ; Tfliosoever helieveth in the Son shall notperi&hy 
hut have life everlasting . This promise is indeed generally conceiv- 
ed, but it is to be understood particularly and singularly by every 
one, as if it had been spoken to me, or to thee ; " If thou believest 
in the Son, thou shalt not perish, but have everlasting life." The 
Apostle, 1 Tim. i. 15, doth understand this general sentence, namely, 
that Christ Jesus came into the loorld to save sinners, no otherwise 
than if it had been pronounced only concerning himself; where- 
How the be- upon he doth apply it particularly unto himself, assuming byname, 

liever is to . 

iiirtkeasyi- that he is the sinner, and concluding at the least secretlv, that Christ 
torrn. came into the world to save him by name. We may make trial of 

this thing by those promises that are made specially in the Gospel 
to save certain men, as to the man sick of the palsy, jSIatt. ix. 2 ; 
to the Avoman that was a sinner, Luke vii. 48 ; to the adulteress, 
John viii. 11 ; to Zaccheus, Luke xix. 9; to the thief, Luke xxiii. 43. 
For the Spirit of Christ, Avhcn any general promise or sentence touch- 
ing Christ and his mercy is alleged, doth no less particularly now 
apply the same to every man, by speaking inwardly to the heart of 
every one, than at that time Christ did by his holy voice apply those 
])articular promises to some certain persons. Rom. iii. 22, when 



god's effectual calling. 215 

the righteousness of God is said to belong to all believers, and that 
without distinction, it is plainly signified that that righteousness is 
offered to men of every sort and condition, and also propounded to 
every several person. 1 Tim. ii. 4, after he hath admonished that 
we are to pray for all men, he addeth, that God will have all men 
to he saved, and come to the knowledge of the truth. Out of which it 
foUoweth, that in the publishing of the Gospel, God hath respect 
not only of all men in common, but also distinctly of every several 
person ; which regard also he will have us to have in our prayers. 
What need many words? For if there were nothino; else that did The mercy of 

*' ^ ^ ^ God in Christ 

teach this, the administration of the Sacraments alone hath force °^f^'^ sene- 

" rally to all 

enough in it to prove, that the mercy of God in Christ is offered partici^iiriy 
specially to every one. For in both the sacraments, the seals of every one°hy 

1 f¥^ 1 n A T 1 ^'^"^ Spirit, is 

that mercy are given and oiiered to every one severally. And let the object of 

" '' '> justifying 

this suffice to show that special mercy, as it is called, is the object^'^'^'^- 
properly of justifying faith, against which our adversaries hold. 

The object of justifying faith being made to be a general mercy, 
it followeth, that faith, in the opinion of our adversaries, is a gene- 
ral, and not a special assent.^ For seeing there is only a general 
mercy propounded generally to the Church, and not offered par- 
ticularly to the several members thereof, how can any particular 
man challenge that particularly to himself, which is not spoken and 
offered particularly ? But we affirm, that justifying faith is that 
Avhereby every believer doth particularly, not only assent to the 
promise that it is true in itself, but also apprehends with the heart 
the promised thing, and applies it properly to himself. For this 
being made plain, that the mercy of God was particularly offered 
to every one, it followeth, that faith must be particular. But for 
the proof hereof, there are almost infinite testimonies of the Scrip- 
tures. We will be content with but a few. Gal. ii. 20, And the life 
that I now live in the flesh, I live by faith in the Soji of God, who 
loved me, and gave himself for me. Mark here, he doth by faith 
peculiarly apply to himself the Son of God, and his life, his love, 
and his death. Neither is there any cause Avhy any one should 
' See p. 212, note 3. 



216 



A TREATISE OF 



say, that this might be lawful for the Apostle, who had some ex- 
traordinary revelation of that thing, but that it is not lawful to the 
common sort of Christians ; inasmuch as the Apostle doth in this 
place bear the person oP everj Christian and believing man. Rom. 
viii. 38, I^or I am persuaded, that neither death, nor life, &c. Mark 
here that special trust and particular application is pointed at by the 
verb of the singular number. Beside, that which is cited out of 
Habakkuk (ii. 4) by the Apostle,^ The just shall live hy faith, doth 
sufficiently insinuate a special faith ; for thereby is signified that 
every just person doth live by his faith, that is, by a special assent 
to, and application of, the righteousness of God in Christ. Matt, 
chap. ix. 2, a particular faith is commended to the man sick of the 
palsy, to whom it was said, Son, he of good comfort, thy sins he for- 
given thee. John iii. 36, when it is said. He that helievcth in the Son 
hath eternal life ; that very same special faith is signified, Avhich is 
when every one doth assent particularly to, and apply to himself, 
everlasting life offered to himself. What need many words ? The 
same thing doth that verb, I helieve, which is found in the Apos- 
tles' Creed, teach ; for to believe, is there specially and particu- 
larly ^ to believe. 

Out of the general mercy, and general faith of the adversaries, 
folio weth the uncertainty of particular faith, and of God's peculiar 
grace, which they defend.* For it is easily discerned, that uncer- 
tainty doth follow necessarily out of that generality ; first, a doubt- 
fulness of mercy, then of faith. For when as mercy is propound- 
ed and offered, not specially, but generally, and when there is 
only a general assent of faith, how can I be certain of that mercy, 
which pertains not certainly by name to me ? 
iiie oertaiji g^t that therc is a certainty of faith, ao-alnst which thev hold, 

ty of faith. J ' a J 7 

1 That is, represent. Original: sustineat personam. 

2 Rom. i. 17 ; Gal. iii. 11 ; Ilcb. x. 38. 

3 Individually. Original : individiio. 

* Sicut nemo pius de Dei miscricordia, de Christi merito, deqne Sacramento- 
rum virtnte et efRcacia dnbitare debet ; sic qnilibet dum seipsum, suamque pro- 
priam infirmitatem ct indispositionem, respicit, de sua gratia formidare et timere 
potest. Cum nuUus scire valeat, certitudine fidei, cui non potest subesse falsum, 
se gratiam Dei esse consecutum. — ConciL Trident, scss. 6, c. 9. 



GOD S EFFECTUAL CALLING. 217 

first, it easily appeareth by those things which have been spoken of, 
God's special mercy, and special faith. For seeing mercy is offer- 
ed particularly to thee and to me, &c., and I again assent particu- 
larly to it ; now am I certain of that mercy that it is mine speci- 
ally, seeing I do already by faith and special application possess it. 
For Christ dwelletli in our hearts hy faith^ that is, we now possess 
Christ, and do enjoy him as present. Of this special certainty, see 
Rom. iv. 16, The inheritance is of faith, that it may he by grace, 
to the end the promise may be firm to the seed. And in the same 
chapter, ver. 18, Which Abraham against hope believed under hope. 
But hereof there is a notable place, Heb. vi. 18, That by tico im- 
mutable things, in which it is not possible that God should lie, we might 
have strong consolation, lohich have our refuge'^ to hold fast the hope 
that is set before us. Where you see, first, that God hath promised 
it ; secondly, that he hath bound himself by an oath, that is, that he 
hath declared the unchangeableness of his counsel for saving of us 
by two immutable things, to this end, that we might have strong 
consolation. Now the comfort is not strong, unless it rise out of 
our firm and certain assent, whereby we consent to the truth of Note. 
God's promise. For if our assent waver and be uncertain, certainly 
there can no strong consolation arise out of our assent. Secondly, 
that it may be a strong consolation, some general certainty of our 
assent is not suflficient, but it must needs be a special and particular 
certainty of assent, whereby, to wit, I am certain, that that is pro- 
mised is true of me. For what consolation at all, much less a 
strong consolation, can that be, when as 1 am certain that the pro- 
mise concerning Christ doth belong only in general to the Church, 
and not to myself also in particular ? Nay, rather in that very thing 
is the grief increased, when one sees that the benefits of Christ 
pertain to others, but not to himself at all. 

But to the end that this which we speak of, touching certainty 
and uncertainty, may be the more manifest, we must search into 

1 Eph. iii. 17. 

2 Who have hastened our flight thither. Original : qid cursum eo corripuirnus. 
— Beza's translation of >coiTx(pvy6ti7is. 



218 A TREATISE OF • 

this point a little more deeply. In general, therefore, certainty is 
otVaiUi!'''"*^ either of the thing or of the person. Concerning the certainty of 
the thing, and the firm truth thereof, there is no question. The 
certainty of the person apprehending the object is nothing else but 
the firmness of the judgment or the assent of the mind, consenting 
to the truth of some thing or sentence. Wherefore, certainty is 
nothing else but a certain property of the judgment, or of the 
assent of our mind. And seeing the assent of the mind is twofold, 
either general, when I generally assent to the truth of some sen- 
tence that it is true, as, for example, concerning the universal 
Church ; or it is special, when as I assent to the truth of any sen- 
tence that it is true, even of me and of each particular ; seeing, I 
say, there is a twofold assent of the mind, it followeth that there is 
a twofold certainty, one general, namely, the property of a general 
assent ; the other special, namely, the property of a special assent. 
^\^latthe Now, that we may come to the state of the controversy; The 

cop.troversy . , . i , • , i ii i 

is concerning qucstiou IS not conccmmg general certamty, but all the controversy 

a particiiliir , , , i-ii 

faith. ig of the special certainty of a special assent, which they call the 

certainty of grace or of special mercy. For we do affirm and de- 
fend the certainty of special grace ; but they oppugn this same cer- 
tainty of special grace, but, I pray, with what arguments ? First, 
they say, " that in the Gospel no mercy is anywhere offered and pro- 
mised to any particular, or any one man ; therefore there can be no 
certainty of special grace." ^ I answer, and do invert the argument. 
In the Gospel grace is promised and offered, not only in general to 
all, but in special to every one, as we have taught before ; where- 
fore the certainty of a special grace is required in every one. 

Now, to those things which we said touching special mercy offered 
to several persons, I add these few things, to the end that the whole 
matter may more clearly appear, and to the end that we may learn 

^ Nou potest aliquid certura esse certitudine fidei, nisi ant immediate contine- 
atur ill verbo Dei ; aut ex verbo Dei per cvidciitem consequeiitiam deducatur : 
Fides enim uon est, nisi verbi divini auctoritatc uitatnr. Neque de hoc priuci- 
pio vel Catliolici, vel luviretici dubitaut. At in verbo Dei non continetur imme- 
diate particularis ista propositio, Talis vel talis homo vcre justificatns est. — 
BcUarrain, ibid. vol. iv. p. 866. 



god's effectual calling. 219 

by sense and experience itself, that grace is offered to every one 

by God. The Spirit of Christ only is Christ's vicar on earth, who The Spirit of 

•^ '^ ^ •' ^ _ ' Cliiist is liis 

teacheth and instructeth us in those thing's which Christ spake, ""'y/''^"'" ""^ 

o JL ' earth. 

and Avhich are Avritten in the Gospel. Now this Spirit teacheth, 
not only generally, that the promises and sentence in the Gospel 
touching Christ and his benefits are true of the whole Church, but 
much more that they are true of that special and particular man 
whom he inwardly teacheth. And sith the Spirit of adoption doth 
testifi/ with our spirit that ice are the sons of God, Eom. viii. 16, this 
testimony of the Holy Ghost is not general concerning the whole 
Church, that they which are in the Church be the sons of God ; 
but it is a special testimony of me and of thee that I am the son of 
God, and that thou art the son of God. Besides, 1 Cor. chap. ii. 10, 
it is said of the Spirit, that he searcheth even the deep things of God^ 
that is, the Spirit which is given to every one, and which dwelleth 
in every one, doth search that grace and mercy in Christ Jesus 
which lieth hid in the deep, and makes it to be known to every 
one. For the Spirit of God dwelleth in me, reveals to me that 
which is hid in the very heart of God. Now I demand whether 
he reveal to me some general mercy only, belonging in general 
only to the Church ; or whether he reveal to me that special 
mercy hid in God, which belongs to me peculiarly ? Certainly there 
is no man to whom this Spirit dwelling in him hath at any time 
revealed any grace that lieth hid in God, but he will constantly 
affirm, that by the Holy Spirit there is revealed to every one not 
a general mercy, I know not what rough draught of mercy ; but 
a special mercy belonging particularly to himself. Wherefore these Defenders of 
same defenders of general grace and mercy only seem to me to be are but mere 

. • • 1 r> 1 natural men. 

only natural men and not spu'itual ; of whom that of the Apostle 
may be truly spoken, The natural man perceivcth not the things which 
are of the Spirit of God, 1 Cor. ii. 14. 

Secondly, they say, "that it is not expedient that every one should 
be certain of his own grace, righteousness, and salvation, for cer- 
tainty breedeth pride, but uncertainty humility." ' I answer, cer- 

^ Tertia ratio probabit, non cxpedirc ut homines liabcaiit oi-dinarie ccrtitu- 



220 A TREATISE OF 

talnty is a gift of the Spirit regenerating, which is bestowed only 
upon the elect ; I speak of true and sound special certainty, which 
is the property of true justifying faith. Can it therefore be spoken 
without blasphemy, that the Holy Spirit and justifying faith is the 
cause of the greatest of all evils that are, and that the worst of all, 
that is, of pride ? ^ Nay, rather the uncertainty of a man is utterly 
the property of one that exalts himself against God, even when 
he promiseth and offereth special mercy, and binds it with an oath. 
Thirdly, they say, " certainty of special mercy is a special prero- 
gative of some certain men, to whom God was pleased to reveal 
extraordinarily some special mercy proper unto them. Is, there- 
fore, a special prerogative which belongs but to some, and but to 
a few men, to be reckoned among God's common or spiritual 
graces ?"^ I answer, it is false that the certainty of special grace is 
a special prerogative of some certain men. For if justifying faith 
be reckoned among the good things and gifts of all Christians, and 
this special certainty be the property of justifying faith, with what 
face dare any deny this gift of special certainty to the common 
sort of Christians ? Is it because it was revealed but to some cer- 
tain and few of them, that their sins are forgiven, as to that man 



dinem dc propria gratia. Nam (\\t Sanctus Augustinus ait in lib. de Con-ept. 
et Gratia, c. 13) in hoc loco tentationis tanta est infirmitas^ ut superbiam possit 
generare securitas. Uude etiam S. Gregorius scribit lib. 9 Moralium, cap. 17, 
Si scimus nos gratiam habere, superbimus. Et ipse Domiinis, Luc. 17, per para- 
bolam Pharisaii et Publicani ostendit, eos qui se justos esse confidunt, facile 
se caiteris anteponere, eosque despicere ; Non sum, aiunt, sicuti cateriliominum, 
velut etiam hie Puhlicamis. Coutra autem iguoratio hujus secreti huiuilitatem 
consen^at et auget, facit enim ut sc fidelcs superiores arbitrentur, et unus alium 
lionorc prseveniat. — Bellarmiu, vol. iv. p. 868. 

^ Of the worst evil of all, that is, pride. Original : mali omnium pcssimi, 
hoc est, superbim. 

^ Quarta ratio docebit, re ipsa fidelibus cjusmodi certitudiuem uou adesse. 
Nam in primis quibusdam singulari bencficio revelatum esse constat, ipsis 
remissa fuisse peccata. Id enim testatur dc Sancto Antonio Magnus Athanasius, 
in ejus vita ; de Sancta Galla S. Gregorius in lib. 4 Dialogornm, cap. 13 ; de 
Sancto Francisco, Sanctus Bonaventui-a in ejus vita, c. 3 ; nee desunt alia ejus- 
deni generis exenipla. Quorsuni autem Dcus id certis hominibus rcvelaret, 
quasi speciali prairogativa, si fidelibus omnibus esset notitia ista communis? — 
Bcllarmin, ibid. 



god's effectual calling. 221 

sick of the palsy, to that sinner/ to Zaccheus, to the thief, is there- 
fore this gift of certainty no other but special and extraordinary ? 
Nay, we have already said, that the special mercy of God is no 
less now promised and offered to every several and particular per- 
son — as, to me, and to thee — than it was offered in times past to 
those men by Christ's express words. 

Fourthly, " the holiest men," say they, " have bewrayed with a 
lamentable voice, at the very point of death, and do bewray daily, 
the uncertainty of their salvation.^ Therefore there is not that 
certainty of mercy and life which we say there is." I answer, there 
is much difference between that which is and that which ought to 
be. This argument doth only conclude that which is ; that is, that 
there is an uncertainty, but it concludes not that there ought to 
be uncertainty ; nay, it concludes against it, that it ought not to 
be. For they that weep and lament for the uncertainty of their 
own salvation do thereby declare, that there ought not to be an 
uncertainty ; but our adversaries do reckon the uncertainty of our 
own salvation among the chief Christian virtues. Secondly, I 
answer, that out of that complaint of holy men, being ready to give 
up the ghost, the certainty of special mercy doth never a whit the m. eoUocIv 

n ^T 1 1 • -Til argueth of 

less follow than the uncertamty. i^ or that speech riseth out of '^e conflicts 

" i- of the godly 

that war that is between the Spirit and the flesh, between faith and JTeath'that 
unbelief, between certainty and uncertainty. Wherefore it is no feift.^^""'^ 
less an argument of certainty than of uncertainty ; nay, it argueth 
that in that war certainty hath the upper hand. 

Fifthly, they say, " the best may fall from grace and faith ; there- 
fore what certainty can there be of special mercy and salvation?"^ 
I answer, they which are endued only with temporary grace and faith, 

1 To the woman that was a sinner. Original : peccatrici mulieri. See Luke 
vii. 48 ; and the same list in p, 214. 

2 Deinde nou minus constat, alios quosdam, alioqui perfectissimos, in obitu 
suo propter hoc incertum non mediocriter trepidasse. ... At certe si viri 
etiam sanctissimi propter incertitudinem gi-atiai, et abyssum judiciorum Dei 
trepidant, quomodo credibile erit, omnibus fidelibus certitudinem adesse de 
propria gratia atque justitia? — Bellarmin, ibid. 

2 See Bellarmin, De Justificatione^ lib. iii. c. 14, entitled, Fidem ac justiliam 
non esse propriam electorum^ et semel habitam amitti posse. 



222 A TREATISE OF 

from grace. ^^^^ ^^7 indeed fall, and do fall away ; but those which are endued 
with true justifying faith, and with regenerating grace, can neither 
fall away totally nor finally. Now that comes to pass, not in re- 
gard of the men themselves, for of their own nature they are prone 
to final and total defection, such is their infirmity and weakness, 
but it comes to pass, by the nature, as I may speak, of that grace 
and gift of God which is given in Christ Jesus, For the gifts and 
calling of God are such as that he cannot repent himself of them, Koni. 
xi. 29. 

Sixthly, they object testimonies of Scripture,^ those chiefly which 
commend unto us care, thought, and endeavour for the keeping and 
dte it'uiM pi'sserving of grace. As, He that standeth, let him take heed lest he 
foiseiyrfor fa^h 1 Cor. X. 12. Also 2 Cor. vi. l,Paul exhorts the Corinthians 
h \oicuv''i(7- ^^^^^ ^^^^y 't'^ceive not grace in vain. To conclude, Christ admonisheth 
rctvcct, tljat we should xcatch and pray, to say nothino^ of those places 

and so it IS L J i j O 1 

fheins' wherein fear is commended to us, as Rom. xi. 20, Thou standest hy 
Phil. ii. 12. faith ; be not high-minded, but fear. And in another place, Work out 
your salvation icith fear and trembling. 

Out of these and the like places, they say, followeth doubting of 
a man's own grace and salvation. " For why should there be such 
commandments given, unless it might be so that one might fall 
from grace and faith ? and therefore that he ought to doubt of his 
own grace and salvation." I answer, that out of these and the 
like places, it followeth there is no perseverance in grace, unless 
there be joined a care, thought, and labour to keep grace. For 
chiistian carc and thought is set, God so ordainino; it, to be, as it were, the 

care and fear, 07 o J J ' 

how good, lieeper and watchman to grace ; forbidding, that a man fall not into 
carnal security, which is the enemy of grace ; and this thought and 
care is given with grace, yea, and itself is a kind of special grace, 
and a companion of grace, which never departeth from her side ; for 
Avhere grace is, there is always surely some thought and care to 

1 See Bellaxmin, ibid. c. 12, entitled, Refellitur error de certitudine Prcedesti- 
nationis. 

2 This had escaped Rolloclc's notice. In the original he quotes Bcllarmin's 
version, (Qui stat, videat 7ie cadat,) as he does in the quotation from riiilippians. 



god's effectual calling. 223 

retain that grace, which is never all quite lost, even as grace itself 
is never wholly lost, for it is ever in proportion to the grace. For 
when there is great grace there is great care, and when there is but 
a small grace, the care is but little. And because God knoweth 
how necessary this care is, which is the companion and preserver 
of grace, therefore doth he so often in the Scriptures stir us up 
unto care, and comraendeth it unto us. And all these exhortations 
are nothing else but so many outcries, as it were, Avhereby this 
care, which we said is the watchman and keeper of grace, is stirred 
up and provoked to do her duty ; that is, to keep grace, and drive 
away carnal secui'ity, which is an enemy to grace, and which 
would, except care stood upon her watch, utterly abolish grace it- 
self, as faith, regeneration, righteousness, and life. Wherefore, out 
of these and the like places, care and not doubting, virtue and not 
vice, do follow. For doubting hath been ever reckoned in the 
Scriptures among the worst evils, and of most enmity to God and 
man. 

Now, let us speak of the subject of justifying faith, what that is, Subject of 

. "^justifyins 

accordinsr to the mind of our adversaries. They make the mindS'*'?^^^"' 

° •' Papists. 

only to be the subject ; and in the mind only one faculty properly, 
which is, that that judgeth and assenteth to the truth of any sen- 
tence ;^ but of the will and heart, they speak nothing, when yet 
justifying faith doth chiefly belong to the heart, as we have said 
before. 
For the parts of the nature of justifying faith, they make not so Parts of the 

"Ti i 1* 1 IT ^ ' 1 ' t n nature of jus- 

many as we. Jb or as touchmg knowledge, which is the first part tiding faith 

. . . with Papists. 

of justifying faith, either they say that it is not necessary, or else 
that some obscure knowledge will suffice ; which thing they labour 
to prove by this reason. " There is," say they,^ " a double assent of 
the mind, whereby we consent to the truth of any sentence. The 
first assent is, when we consent unto it for some reason or cause ; 

• See p. 212, note 3. 

2 Judicium autem sire assensus duplex est. Alter enim sequitur rationem et 
evidentiam rei, alter auctoritatem proponentis ; prior dicitur uotitia, (si proprie 
loqui velimus,) posterior fides. — Bellarmiu, ibid. p. 739. 



224 A TREATISE OF 

and this is termed knowledge. This assent doth necessarily require 
knowledge to go before it, to the truth whereof we assent. The 
latter assent is, when we assent to the truth of a sentence, not for 
some reason, but for the authority of him that speaketh : this assent 
is called faith ; but it doth not require that the knowledge of that 
thing whereto assent is given should go before it, being content 
only with the bare authority oCthe speaker. Out of this distinction 
and difference of assent," say they, " it followeth, that in faith there 
is no need of knowledge, seeing faith is an assent, whereby we do 
agree to the truth of some sentence, being induced not by any 
reason or cause, but by the authority of the speaker." 

To this reason we answer, and, first, we do grant this difference 
of assents ; but we deny that that assent, which is yielded because 
of the authority of the speaker, hath no need of knowledge to go 
before it. For that it may be justifying faith to us, it is required 
that that which is spoken by God himself be some manner of way 
understood by us. For God doth not require that of us, that we 
should assent to his word and voice because of the bare authority 
of him that testifieth, when as we undei'stand them not at all. 

Secondly, they reason out of that definition of faith, Heb. xi. 1, 
Faith is the fjround^ of things that are hoped for, and the evidence of 
those tilings that are not seen. ''Here," say they, "we see faith of things 
unknown, namely, of such things as are to be hoped for, and as are 

vToarciatg, not sccu." " But, Say I, these two words, ground and evidence, do 
argue sufficiently, that those things which are hoped for, and not 
seen, are, in the meantime, in some sort present, and seen of us. 

The Popish 'Whereupon Paul, 2 Cor. chap. iv. 18, saith, While loe look not on 

implicit fdith. *- _ ' ^ ' _ ' _ 

those tilings which arc seen, hut on those things which are not seen. Here 

' The same remark, as was made p. 213, note 2, applies to this Avhole passage 
wlierever (jround and evidence occur. 

2 See Bellarmiu, De Justi/icatione, lib. i. c. 5, entitled, Refellitur ex cap. 
xi. ad Hebr. hcereticorum error de notionc Jidci justijicantis. Bellannin translates 
i/TToaruatg by substantia., 'iT^iyxoq by argumentum^ which he explains, after 
Augiistin, by demonstratio scu convictio. Itaqiie definitio fidei, he says, ab 
Apostolo tradita duas continet fidei proprietates ; nnam, qnod faciat in auimo 
snbsistere ea, qnae sperantur futura ; alteram quod intellectum faciat iis asscn- 
tiri, qu3e non intelligit. 



god's effectual calling. 225 

you sec that even those things which are not seen, nor object to 
these eyes of our bodies, are yet seen and beheld with the spiritual 
eyes of our faith. And this is their opinion touching the knowledge 
of faith, which tendeth to this purpose, to establish that faith which 
they term implicit or infolded^ faith. 

Concerning that assent which we said is the second part of 
justifying faith, they do place the nature of faith only in that assent, 
which is yielded in regard of the truth of a thing ; for they speak 
nothing of the assent or judgment of goodness, and they make that 
same judgment of truth, which they hold, to be only general ; 
namely, whereby one doth judge that some sentence is true, not of 
himself, but, in general, of the whole Church : ^ when as notwith- 
standing that judgment, as well of truth as of goodness, which is 
the property of faith, is rather particular ; yea, a very peculiar 
grace, which, in the Scripture, is called that full assurance, as y^Q'^'^fi'^f^o- 
have said before. 

Touching the third part of faith, which we termed the confidence 
of the heart, they do not acknowledge it. For they say " that con- 
fidence is nothing else but hope strengthened,^ and a certain effect 
of faith;" whereas notwithstanding confidence, which the Greeks 
tenn m'-oiUnGi;, is a certain motion of the will or heart not expecting, 
but in present apprehending some good, and depending thereupon, 
and rejoicing therein as present. Furthermore, 'xisrig and TS'Toji^Tiffigf 
that is, faith and affiance, are of the same root. For both of them conficimce 

and fiiith of 

come from the verb miiJoaai, which si2;nifieth to persuade.^ Besides, thesam.Moot 

' " *• 'in Greek. 

the verb crs/^o/xa/ is taken everywhere by the Apostle for " to be per- 
suaded, to believe," and not "to hope :" Rom. viii. 38, Tscrs/tf/xa/, that 
is, I am persuaded that neither life, nor death, nor things p7-esent, nor 
things to come, &c. : Phil. i. 6, 'XimiGiJ.ai,^ I am iiersuaded that he that 

1 This etjniiological hint is not in the original, which simply has, quam 
ipsiimplicitam vacant. I can find in Bellarmiu no notice of Jides implicita. 

- See Bellarmin, De Justijicatione, cc. 8, 9, 10, 11 ^ 

^ Spes roborata. 

^ The original has persuadere. But, comparing this with the next sentence 
it is evident that this is a misprint for persuaderi, and that we should here have, 
to be persuaded, 

^ This should bo ■7cs7:ot6o)i, The same mistake occurs in the original. 
VOL. T. P 



22 G A TREATISE OP 

hath begun in you a good tvork, &c. : 2 Cor. v. 11, Knowing, therefore, 
the terror of the Lord, av^wTou; -xslOo/Miv, ice persuade or draio men to 
the faith. I grant that the name 'Xi'rroi&riGH is sometimes taken for 
confidence, which is a consequent of fiiith, and a certain property 
of it ; for it comes to pass, that he which beHeveth or trusteth doth 
depend on him in whom he placeth his trust. Of this signification 
of ffsTo/t)'/5(r/g, read Eph. iii. 12, In whom we have freedom, and access 
■with confidence, Iv TiToidrjasi, bg faith in him. 

Out of these things which we have spoken, it is easy to gather a 

definition of faith, according to their opinion, who take justifying 

faith to be nothing else than that whereby every one doth, in 

A Popish de- o-eneral, assent to the truth of the M'ord of God, and that for the 

finition of ^ ' • . i i • • x 

*'*"'^- authority of the speaker ; which definition, Avhat else is it, I pray 

you, than a general notion of faith, and such as is common to all 
the significations of faith, which we set down before ? From this 

A Popish fie- Jefinition of iustifying faith, they gather, and that truly, that justi- 

finition of j ^ o ^>/ , . , . 

faith. fying faith may be in every wicked and heinous sinner.^ For in 

him this general assent may be, which cannot be denied to the 
very devils, as James ^ witnesseth. " The devils," saith he, "believe 
and tremble;" and yet they call this justifying and true faith, though 
not livino-. For they distinguish between true and living faith. 
" True faith," they say, " is even that which worketh not by love, 
yea, though it be dead f^ but a living faith they term " that which 
worketh by love as by her form, and not as an instrument," where- 
upon they term this by another name, formed faith. '^ 

* See Bellarmin, De Justificaiione^ lib. i. c. 15, entitled, Fidem veram posse 
re ipsa a dilectione, aliisque virtutibiis srparari. ^ II. 19. 

^ Fides sine operibus non est falsa sed vera tametsi mortua dicatur. — Bellaniiin, 

vol. iv. p. 607. 

4 Distinctio vero iniius fidei in formatam et informem ab Apostolis Christi 
Paulo et Jacobo manifestissime traditur. Nam quid, quaso, interest, si dica- 
mus fidem vivani ct niortuam, vel formatam et informem? Certe enim res 
viva, per aliquara formam vivit, etres mortua propter abseutiam alicujus formaj 
mortua est. Fidem autem vivam et mortuam Jacobus appellat in cpistola sua, 
capite2. Sed Apostolus Paulus non solum docct fidem cliaritate formari, sed 
etiam explicat dilectionem formam esse extrinsccam fidei, non iutrinsecam, et 
quae det iUi, non ut sit, sed ut moveatur, ac per hoc sive dilectione non desinat 
esse fides, sed desinat esse res actnosa et.opcrans.— Bellarmin, ibid, p. 813. 



god's effectual calling. 227 

But we do utterly deny tliis distinction of true and living faith ; 
for we take true faith and living faith for one and the same ; even 
as one and the same man Is true and living, and as true and living 
man Is so termed from his soul or form, so also true or living faith 
Is so termed from her soul or form, which consists In full assurance 
and trust, as we have said, without which faith is nothing else but 
a carcase, even as a man without a soul is not so much a man as a 
carcase and dead body. 

But they endeavour to prove out of James li., last verse, that even 
dead faith, and not living, is nevertheless true faith. " As the body 
Is to the soul, so Is faith unto works ; but the body, without the 
soul, is a true body, albeit not living ; therefore faith, without 
works. Is a true faith, although not living." ' I answer, that this Is 
a sophistical argument ; for the comparison of the body and faith, 
which James maketh, is not in the truth, but in the death of them ; 
and James assumes and concludes out of that proposition : But the 
body without the spirit is dead; icherefore, also, faith without loorks is 
dead. For between faith and the body this Is the difference ; one 
and the same body may be dead and true, but faith is not both true 
and dead, even as a man Is not both true and dead ; for as a man 
is a compound thing, of his body and his soul, so faith is a certain 
compound thing, as It were, of her body and of her soul, the tokens 
or signs whereof are the actions. Wherefore, In James the com- 
parison is made between a simple and a compound; the simple 
thing, which is the body void of the soul; the compound, which is 
faith. And the comparison Is of force In that wherein it is made ; 
namely. In the death of both, and not In other things. 

And so much of justifying faith, according to the opinion of our 
adversaries, as also of the whole doctrine of faith. 

' Deinde comparat [Jacobiis] fidem sine operibus corpori sine spiritu, qnod 
certum est, verum esse corpus, licet mortuum. — Bellarmin, ibid. p. 7GC. 



228 A TREATISE OF 



CHAPTEK XXXII. 



OF HOPE. 



Hope. Hope followeth faith ; for that apprehension of Jesus Christ, 

with his benefits, offered in the word and sacraments, which is the 
property of faith, doth give hopes unto us that we shall one day- 
enjoy Christ present. The Apostle, Eom. v. 4, saith, that experience 
breeds hope. Now, by faith we get experience,^ and, as Peter 
saith, we taste, how good the Lord is ; wherefore, it must needs be, 
that faith begets hope. 

That we may therefore speak of hope, it must, first of all, be 
objpctof seen what is the object thereof. The object of faith and hope is 
f=amein sub-tlie samc lu substancc, namely, Jesus Christ with his benefits. 

stance with 

the object of pjgj^^ xi. 1 , it is Said, that /fl/^A is tlie ground'^ of things that are hoped 

how they dif-^^^^ It may be again said, that hope is of those things which are 

believed, or which have, after a sort, a being by faith. By these 

thino-s it is evident, that the object of faith and hope is the same 

thing in substance or effect. 

Yet the object of hope differeth in reason^ from the object of 
faith. The chief difference is this, that the object of faith is Christ 
in the word and sacraments, or the word concerning Christ and 
the sacraments, which shadoweth him. Wherefore, the object 
of faith is a certain image of Christ, which is propounded to us to 
be looked upon in the glass of the word and sacraments. Where- 
upon, 2 Cor. iii. 18, we are said, loith open f nee, to beliold, as in a glass, 
and to he transformed into the image which w^e behold in that glass. 
But the object of hope is Christ with his benefits, not, indeed, 
appearing to us in the word and sacraments, but appearing as he 

1 Simply: we experience; expressed in 1 Peter ii. 3 — ye have tasted ^ sysv- 

2 See p. 224, note 2. 

^ llather : in tlie way in which it is viewed. That is, Faitli views Christ's 
image; Hope, Christ himself. 



god's effectual calling. 229 

Is, and, as I may say, in his own person. For hope is not settled 
upon that Image of Christ which we behold in a glass by faith, but 
upon the face of Christ himself, which we hope we shall see at the 
last. Phil. iii. 20, from whence also we look for the Saviour, our Lord 
Jesus Christ. Tit. 11. 13, Looking for that blessed hope, and the glorious 
coming of the great God, our Saviour Jesus Christ. 1 John ill. 2, 3, 
Because we shall see him as he is ; and lohosoever hath this hope in him, 
that is, he that hopes that he shall see him as he is. By these 
things it appeareth that hope hath for its object the very face of 
Jesus Christ. There be three things which are convei'sant about i- ^:"tii. 

° 2. Hope. 

one Christ, Faith, Hope, and Sight, but each in a diverse respect. ^- ^^°'^'- 
For faith is properly of his Image ; hope is of his face, but to come 
and appear hereafter ; and sight is likewise of his face, but pre- 
sent. 

The second difference between the object of faith and hope is a 
consequence out of the first, and this Is it, that faith Is of present of 
things, namely, of Christ and his benefits,^ or rather of the Image 
of these things, which we behold present In the glass of the word 
and sacraments ; whereupon, Heb. xi. 1, it is called a ground and an 
evidence, which Avords signify the presence of those things which 
are believed. But hope is of things which are to come hereafter ; 
for hope, if it he seen, is no hope, that is, if It be of things present 
it Is no hope ; for why should a man hope for that which he sees ? 
Eom. viii. 24. Beside, hope is of his face, which is not yet seen. 

The third difference follows also out of the first ; for faith Is of the 
thing only in part, seeing that it Is of the Image, and, as it were, 
of the shadow, and, as I may say, of the earnest, which Is but part 
of the sum. See 1 Cor, xiii. 12, f^Fe know in part. But hope Is of 
the whole thing, it Is of the face, of the complement ;" to conclude, 
It Is of the whole sum, the hope whereof that earnest, which we 
apprehend by faith, giveth unto us. And thus far of the object of 
hope. 

1 This should be : Faith belongs to things present — Christ and his benefits. 
Original : quod fides sit rcrum jJrccsentium, Christi et heneficionim. ipsiiis. 
- The fultilmcut. Original : compkmcnii. 



230 A TREATISE OF 

hopi!'^' ° The subject followeth, which is not the mind, or some faculty of 

the mind, whether of understanding or judgment ; nor is it the will, 
for faith hath made her seat in these. But hope, being content 
with the inferior seat, hath its abiding in the heart. For it is an 
affection of the heart, even as fear is, which is opposed to it. If 
we ispeak of the nature of it, it is not judgment or assent ; it is not 
an apprehension or trust ; for all these belong to faith, but it is an 
expectation which foUoweth faith, and is begotten by faith. 

The property of hope is, not that certainty, properly, which is 
of faith, or of that assent which is in faith. For faith is properly 

How hope 13 said to bc certain, but hope is not properly called certain; but it 
is termed certain because of the certainty of faith. In Scriptiu"e, 
I find that patience is attributed to faith [hope] as a certain property 

vvof^ovT^i, thereof. Rom. viii. 25, But if tee hove for that which ive see not, 

Patience of . ^ ^ , 

iiope- 2m do with patience abide Jbr it. Heb. vi. 15, It is said of Abraham, 

that when ho had j^atiently tarried, he obtained the promise. 1 Thess. 
i. 3, there is mention made of the patience of hope, or of patient 
hope. And this patience is it, whereby hope doth sustain all the 
crosses and afflictions of this life, and doth, as it were, go under 
them. For all the promises of heavenly things are made with an 
exception of temporal afflictions. Wherefore, whosoever hopeth 
that he shall obtain those heavenly promises, he must needs make 
himself ready to bear and sustain all the calamities which are in- 
cident to this life. Wherefore, patience is so necessarily joined 
with hope, as that hope cannot be without it. 

Hope defln- Out of tlicsc things which we have spoken, the definition of 
hope may be gathered ; that hope is a patient abiding of the heart 
for the face of Christ, or fulfdling of the promise. It is to be noted, 
that this is the definition of hope, as the name is taken for the work 
and office of hope, which properly signifies an affection of the 
heart, and that a sanctified one ; and not only so, but an affection 
carried above nature. For Avhen we are regenerated by the Spirit of 
Christ, we do not only recover that holiness of nature lost in Adam, 
but also in regeneration there is not a faculty of tlie mind or an 
affection of the heart, but some supernatural power or quality is 



god's effectual calling. 231 

put into it, for the exercising of supernatural functions. For our 
regeneration is not so much effected, according to that image which 
was entire and holy in Adam before his fall, as according to the image 
of Christ ; 1 Cor. xv. 49, We shall hear the image of the heavenly 
man. Whereupon the motions of our heart are termed unutterable, 
and such as cannot be declared. Kom. viii. 2Q, they are called qroans ^^at affec- 

' *' "^ tions a man 

which cannot be expressed. ] Pet. i. 8, Joy is called unspeakable «'?^hafh"ia wm 
glorious. And the faculties of the mind and the affections of the 
heart regenerated, are carried to those things which are incompre- 
hensible, and which, I think, could not be comprehended by Adam's 
holy nature. Such as these are : The unsearchable riches of Christy 
Ephes. iii. 8 : the love of Christ, which passeth all knowledge, in the 
same chapter, verse 19 : as those things which ^/te eye hath not seen, 
7ior ear heard, nor ever entered into man^s heart, 1 Cor. ii. 9. But we 
have spoken of these things already in the doctrine of Faith. 

This last of all is to be observed concerniner hope, that there be degrees of 

5iope. 

many degrees of it. For there is a certain more earnest or vehe- 
ment hope, which is called by the Apostle, Eom. viii. 19, the fer- cLttokx^x- 
vent desire of the creature. Phil. i. 20, Paul doth profess this ^^"'* 
kind of hope and earnest looking for. And thus much of hope, 
according to the judgment of our churches. 

Now be advertised in few words, what our adversaries think of ^P^'* "p'- 

' nions of 

it. They make the object of hope to be those things which belong ^°p^" 
to him that hopetli ;^ for this difference they make between hope 
and faith, that faith is of general mercy, and not of proper ; but 
that hope is of proper mercy .^ But this difference is false ; for 
as well faith as hope is of proper grace and mercy. They say Avith 
us, that the subject of hope is the heart ; for they teach that hope 
is a virtue put into the heart. 

They make the nature of it to consist not in knowing nor in judo-- 
ing, but in expecting. Bellarmin makes a difference between hopino- 

* Should be: which have a special reference to. Original: qucs peculiar iter 
ad sperantem pertinent. 

2 Pauci illi viri, et ii valde eximii, fortasse peculari revelatione certi fieri 
meruerunt de gi-atia, quam apud Dominum iuvenerunt. — Bellarmin, ibid. vol. iv. 
p. 885. Spes est tantiuu pertinentinm ad sperantem. — Ihid. 



232 A TREATISE OF 

and expecting. " We hope," saith he, " for those things which we 
do not know, certainly, that we shall obtain. Whereupon the blessed 
soids in heaven are said to expect the resurrection of their bodies, 
because they know, certainly, that it shall come to pass."^ But 
Paul, Rom. vili. 25, seemeth to take the words of hoping and 
expectation for one and the same thing ; If ice liopefor that which 

i'ATriCitu, we see not, then do we ivith patience expect it. You see that with Paul, 

Vxi^ '^^'^ to hope and to expect are one and the same. 

They make the property of hope to be certainty ; ^ for they say that 
hope is certain, but they teach that this certainty belongs to the un- 
derstanding. "For it is the understanding that doth know, certainly, 
that salvation will come to pass ; and because of the certainty of the 
understanding, hope is said to be certain, and the heart liopeth, cer- 
tainly, that salvation will come. Therefore, this certainty is not pro- 
perly in hope, but hope presupposeth it." They say that this certainty 
is not simple and absolute. For they say that no man is simply and 
absolutely certain of his salvation, or doth certainly know that he shall 
obtain salvation. Nay, contrariwise, that there is simply and abso- 
lutely an uncertainty of hope, and he that hopeth, say they, is simply 
and absolutely uncertain of his salvation. " But he that hopes," say 
they, " is certain of his salvation, not simply and absolutely, but after 
a certain manner and in some respect. First, in regard of the founda- 
tion of hope, that is, the promise of God which cannot deceive, and 

1 Quod ccrto scimus nos habituros, non proprie speramus, sod simpliciter 
cxpectamus. Hoc euim modo, aniuiaj bcatorum non proprie sperant corporum 
resiuTcctiunem, sed tantmn expectant, quia certissimas sunt ex parte intcllectus, 
cam sibi deesse non posse. — Bcllarmin, ibid. p. 88G. 

- Beliavmin's notions of Hope, which our Author evidently alludes to, are 
contained in his treatise, De Justi/icatiune, lib. iii. c. 11, of his great A\ork. His 
views are given here somewliat confusedly. Bcllarmin admits that Hope ot(i//U 
to be certain. That certainty, however, consists of two parts — of the Avill firmly 
clcavmg to the object hoped fur ; and of the understanding, judging whether we 
are united to God. In this second part lies the uncertainty of Hope. For, 
while the understanding may firmly believe the truth of God's promises, it 
cannot but fear as to our compliance with all the conditions on which these 
promises rest ; and, secondly, even in the case of righteous men now reconciled 
to God by Love, {caritate,) the possibility of theii' falling away jnust occasion 
uncertainty. 



god's effectual calling. 233 

for which, if there were not other causes of certainty, one might 
be said to be simply and absohitely certain of his salvation. But 
seeing there be other causes of certainty, beside the promise 
of God, a man cannot be said to be simply and absolutely certain 
of his own salvation for the promise of God only, and the infallible 
truth thereof. Secondly, a man is said to be certain of his sal- 
vation in respect of charity, which," they say, "is the form of faith. 
For he that hath charity is in this part, and in this respect, certain 
of his salvation. For charity is a sure cause of salvation, and if it 
could be that a man might never fall from charity, even for that 
cause alone, he might be simply and absolutely certain of his salva- 
tion. But seeing any man might fall from charity and lose it, 
therefore there is no absolute certainty of hope in respect of charity 
neither." 

This is, then, their opinion, " that hope is likewise uncertain, but 
yet that it is certain in some respects ; First, in respect of the 
promise ; then in respect of charity.^ And, therefore, that the cer- 
tainty of hope is always mixed with uncertainty ; for what time 
it is certain because of the promise of God, at the same time, it is 
uncertain for other causes which are in ourselves, as in regard of 
our repentance, in respect of our Avorks and merits, which are also 
required to make hope certain. Again, what time it is certain be- 
cause of charity, at the same time it is uncertain, because of the 
changeableness of charity." This is their opinion. But we hold 
thus, that hope is called certain because of faith going afore it, and certainty of 
for the full assurance of that faith. For certainty doth properly "'^"^' 
belong to faith ; and it is faith whereby every one of us doth cer- 
tainly know that salvation belongeth unto us. Hence cometh 
the sureness of hope, and the certainty thereof. Secondly, we say, 
that this certainty of hope, Avhich is for faith's sake, is simple and 
absolute ; and Ave deny that hope is in one respect certain, and in an- 
other respect uncertain, Avhich thing they affirm ; but we affirm that 
it is certain in all respects, at least, that it so ought to be in respect 

^ The reader hardly requhes to be reminded, that the word here translated 
Charity, is the Christian virtue of love to God. 



231 A TREATISE OF 

of God's promise, in respect of charity, and of our whole regenera- 
tion, in respect of our perseverance ; and so of the rest. .For all 
these things are certain and sound, upon which hope dependeth, 
and for which it is said to be certain ; and these things do depend 
upon God's unchangeableness, whether they be out of us, as the 
promise of God, or within us, as charity and all regeneration ; for 
grace once given in Christ Jesus can never be totally and finally 
lost. 

Our adversaries do place some cause of certainty in ourselves, and 
in our strength, and in our works and merits. And, therefore, it 
is no marvel, though they say that hope is not simply and absolutely 
certain ; for there is nothing more uncertain than these things, 
in Avhich they place some, or rather, the chief cause of the certainty 
of hope. 

Concerning the absolute certainty of hope, these be some testi- 
monies of Scripture : Ps. xxxi. 1, In tliee^ O Lord, have I hoped, let 
me not be confounded for ever, Ps. cxxv. 1, He that trusteth in the 
Lord shall he like mount Sion, which shall not be moved for ever. 
Eom. V. 2, TFe rejoice under the hope of the glory of God; and after, 
5, Hope maketh not ashamed. Rom. viii. 24, We are saved by hope. 
Phil. i. 20, According to my earnest expectation and hope, that I shall 
not be ashamed. Eom. ix. 33, Whosoever believeth in him shall not be 
confounded. And thus much of hope. 



CHAPTER XXXIII. 

OF CHARITY OR LOVE. 

Among the principal effects of faith, charity is reckoned in the 
next place after hope ; and Paul unites them together, as the three 
special graces of the Holy Ghost, faith, hope, and charity, 1 Cor. 
xiii. 13. There are three, saith he, faith, hope, charity, and the 
greatest of these is charity. The Apostle unites these together, and 



god's effectual calling. 235 

we do not sever them, specially for that God's love is a certaia 
bond uniting us to God, together with the bond of faith, which is 
the primary and principal. For this cause Peter ^ saith, that our 
communion with Christ, now absent from us, doth consist in love 
and faith. And this moveth us, in the third place, after faith to 
entreat of charity, in this treatise of our Effectual Calling. 

And charity or love proceedeth from that sweet apprehension and whence 
taste of the Lord, for that taste stirs up in the heart an exceeding love ceedeth. 
of the Lord, and of our neighbour for the Lord's sake. And when as 
charity hath received this life by faith, it becomes the instrument 
of faith, whereby it worketh other effects of the Spirit ; as the gifts 
of knowledge, of prophesying, of tongues, and of miracles. These 
also are the instruments and means whereby justifying faith work- 
eth, but the principal is love ; for which cause it is said. Gal. v. 6, ^ove, the 

■^ -^ ' > best evidence 

\\\^t faith worketh by love, and love with the works or fruits thereof, ^^^'■^^^ 
among all signs and testimonies, gives the surest evidence unto faith. 

If this be compared with other graces of God's Spirit, it must be 
preferred before them all ; for it hath the third place after faith. 
Therefore, if ye set aside faith and hope, love hath the first place 
of all the graces of the Holy Ghost, and is, as it were, the soul of 
all gifts which follow after it. For this cause the Apostle, 1 Cor. 
xiii., having niunbered divers gifts of the Holy Ghost, saith, 
that if these graces wanted love, they were either as dead, or as 
nothing, or should profit nothing. Whereby he gives us to under- 
stand, that all other virtues have no soundness in them, if ye sever 
them from love, but to be only certain dead shadows of virtues. 
We may, therefore, justly call charity the life of all gifts and graces 
which follow it. 

If the adversaries had contented themselves with this prero<?ative Popish charu 
of charity, they had not erred, but for that they avouch it to be 
also the life and form of faith,^ herein they sin greatly, that faith 

1 1 Peter i. 8, 9. 

2 Itaque sensus Apostoli [^Gal. v. 6] est fidem a charitate agi et moveri, quo 
modo a spiritu movetitr, et agitur corpus. Ac per hoc dilectionem non esse 
signum viventis fidei, ut adversarii dicere sclent, sed esse ipsam vitam fidei, et 
fidem sinedilectione similem esse corpori sine spiritu, ut rectissime scribit Jacobus. 



236 A TREATISE OP 

rather contrarily is the Hfe of charity, for that without faith, there 
is no man hath but the dead shadow of love. Wherefore the faith 
of Christ is the principal life or soul, both of charity, and of all 
other virtues, for without it they are all but vain and counterfeit, 
and very sins before God ; for whatsoever is not of faith is sin} 

Object of 'j'jjQ primaiy object of love is the same with the object of faith 

and hope. For what we first apprehend by faith, and next expect 
in hope, the same we embrace in love. The secondary object of 
love is our neighbour, whom we love in and for the Lord. The 
subject of love is the heart ; for we love with the heart, as the 

1 Thcss. i. 5. Apostle speaketh, love out of a pure keart.^ 

Nature of The naturc thereof is not in knowledge, nor in hoping, but in 
loving. In love two things are principally to be respected ; first, a 
diligent endeavour for the preservation of that we love ; next, an 
earnest affection to be united and conjoined with it, both which we 
see are to be respected in the love of God and of our neighbours. 

The properties of love are many. 1 Cor. xiii. 4, &c. For whereas 
love is, there is a heap of virtues ; for charity is never alone in any 
man, but hath ever many other virtues as companions and hand- 
maids attending on it. 

Of the premises ye may gather some definition of faith ;^ 

I.OVC defined, as namely, that love is a holy endeavour for the preservation of 
that which is beloved, tvhether God or man, icith an earnest desire 
to be united unto it. For love is that bond, as the Apostle 
speaketh,'' whereby the members of the body are knit together. 
And it serves also in some sort and place to unite us unto God and 
Christ, notwithstanding that the communion of Christ, the head of 
his body the Church, be principally to be ascribed unto faith. And 
in this respect love goes before justification, and is a branch in our 

Eecte igitur Catholici dicuut fidcni siuc cliaritatc esse iiiformcm, et cum cha- 
vitate formatam. — Bcllarmin, ibid. vol. iv. p. 813. 

^ Rom. xiv. 23. 

2 " As the Apostle speaketh," &c., is the translator's own. The marginal 
reference is also his, and seems to be a mistake for 1 Tcter i. 22. 

^ Faith, evidently a misprint for Love. 

■1 Col. iii. 14. 



god's effectual calling. 237 

effectual calling, ever going together with faith, hope, and repent- 
ance. For which cause principally, I thought good to speak of it 
briefly in this treatise, after faith and hope, for that faith, wherein 
w'e say consisteth the second part of our effectual calling, hath 
these for inseparable companions, faith, hope,^ and repentance ; after 
which follows our justification by order, not of time, but of nature. 
But in another respect love follows justification, and appertaineth 
to the grace of regeneration ; but of this Ave shall speak in fit 
place. 

Now to return to' our purpose ; the definition given before is 
not so much of love itself, as of the work and function thereof. 
For love is properly an affection, holy or sanctified; and not soAiargeniefl- 

. , nitionoflove. 

only, but also supernatural, earned up to love those things which 
are above nature, and exceed all natural affection ; for like as faith 
is of those things which excel all natural knowledge and apprehen- 
sion, and hope is of those things which excel all natural expectation, 
so love also is of those which be above the reach of all natural affec- 
tion. For as we have often before admonished, this our new- birth 
in Christ Jesus, is not so much a restoring of us to that image of 
Adam, which he had before his fall, as unto the image of Christ, 
who is a spiritual and a heavenly man, in whom, and by whom, we 
have not only, so to speak, a natural sanctity or holiness ; but also 
do receive from him a certain heavenly and supernatural virtue and 
eflicacy infused into all affections and powers of the soul. But this 
our supernatural condition as yet appeareth not unto men, neither 
do we sufficiently feel it and find it ourselves, but it shall be seen 
in another life, when as we shall put on, and hear the image of that 
heavenly man, 1 Cor. xv. 49. Now toe are called the sons of God, hut 
as yet it appeareth not xchat ice shall he ; hut ice hnoio it shall come to 
pass, that ice shall he like unto him, when he shall appear, 1 Johniii. 2. 
The adversaries spend all their labour in setting forth the com- 
mendations of love, and they be too long in extoUing charity ; for 
they adorn it with the spoils of justifying faith, so gracing it with 

1 Should be : hope, love, and repentance. Original : spem, charitatem, et 
resipiscentiam. 



238 A TREATISE OF 

stolen colours, and not with its own proper beauty, ascribing the 
justification and salvation of man, which they take away from faith, 
unto charity,^ as shall be seen when we come to speak of the doc- 
trine of free" justification. And thus far shall suffice of charity or 
love. 



CHAPTER XXXIV. 

OF REPENTANCE. 

Repentance followeth faith, as the effect followeth his cause ; for 
that godly sorrow which is according to God, and worketh repent- 
ance, is the daughter of faith, as we shall see afterward. Of this 
benefit there are divers names in divers languages. The Hebrew 
do call it Teschubhah,^ the Grecians, iMirdvoiav and /xsra/xiXs/'^i/. 
The word iiirama is of a verb,"* which signifieth to be wise after 
a thing is done, to retract his sentence, to change his mind, and 
to return to a right mind. Whereupon repentance is nothing else 
but an after-wit, a reversing of judgment, and change of determina- 
tions. The word /isra/xsXs/a is of the verb //.sra/xsXs/f, which signifi- 
eth to be careful and anxious after a thing is done ; whereupon 
/jt,£-a,y,j>.£/a is nothing else but a trouble and disquietness of heart, 
after a thing is acted. Therefore these two Greek words differ,'' 
for that the first concerneth properly the mind or understanding ; 
the second, the heart and affection. They differ also in another 

1 Quod si cliarltas est forma fidei, et fides non jiistificat formaliter, nisi ab 
ipsa charitate fonnata, ccrtc multo magis cliaritas ipsa justificat. — Bellamiiu, 
ibid. p. 813. 

2 Tliere is no word for free in the original. Or love, also is the translator's 
own explanation. 

3 nai^i'. Bellarmin (ibid. vol. iii. p. 907) gives nii:^';!, which our Author 

has followed. 

■* f^iTdvoiiv, which is in the original. 

5 On this subject, see Erasmus and Beza on ]\Iatthew iii. ; Calvini Insfifiifa, 
iii. .", § 5 ; and Campbell's Preliminary Dissertations, vi. .". 



god's effectual calling. 239 

respect, In that /xsrJvo/a compreliendeth the whole work and benefit 
of repentance, for the change of the mind, which is implied in this 
word, doth necessarily presuppose the sorrow of the heart, and 
that same /xsra/xjXs/av, Avhich is a contrition, and an anxiety after 
the fact committed ; whereas /xjra/xsXs/a is rather restrained to 
signify only a part of this benefit, namely, the first, which consisteth 
in sorrow, in contrition, and the disquiet of the heart after a thing 
is done ; for it followeth not, that wheresoever this same compunc- 
tion of heart be, there should presently follow that sound repent- 
ance ; as it is necessary that wheresoever sound repentance be 
found, there also must be that compunction of heart. Some there 
are which make a third difference between these two, affirming 
that this sound repentance properly belongs to the godly and to 
the elect, and only to them ; for the elect only, properly, and in 
very truth, become wise after their falls, and they do only change 
their minds, and their purposes, and return to a sound mind; 
whereas some compunction, and disquietness of heart, doth not only 
belong to the godly and the elect, but also to the wicked and to 
the reprobates, in whom there is found, after a sin is committed, 
some grief, and disquietness of heart, not so much for the sin com- 
mitted, as for the punishment of the sin. But we are to understand 
that wheresoever this same sorrow is attributed to the wicked, there 
is not understood hereby that godly care and sorrow which is 
according to God ; but a worldly sorrow, and a sorrow which is 
unto death. In which sense it is attributed to Judas, Matth. xxvii. 
3, Judas repented himself ; but contrariwise, when it is attributed to f^irx^i. 
the godly, thereby is signified not so much a sorrow for the punish- '^fft^ ** 
ment of sin itself, as for the offence and displeasure of God. Thus 
far of the Greek names of repentance. 

The Latins do call it a conversion, an after-wit, to return to heart conversio. 
and understanding, and repentance} Conversion dioih. fitly answer tiaT''*"' 
with the Hebrew word ; and it is a word which the prophets have 

1 This should be : The Latin terms are, Conversio, Resipiscentia, PmiitenUa. 
Holland translates rtszpjsce/iifia by after-wit, a change of the mind, audi repentance 
pcenitentia,hy repentance, penance, and cowjowncfton, generally one of the two latter. 



240 A TREATISE OP 

Tesciu-.biuih. used in the Old Testament, Convert me, O Lord, and I shall he con- 
verted, Jer. xxxl. 18. Even as Christ and his apostles themselves use 

f/.iTix.voiet.g.i\\Q foresaid Greek words in the New Testament of repentance and 

CJ/LT' compunction of heart, a change of the mind is properly signified 
in the Greek word iMiravoia,, for to change the mind is to begin to be 
•wise after the deed done. Penance is signified in the Greek word 
Ij^iTaiMXua, for it is derived of the verb poenitere, which signifieth a 
punishment;^ for in this kind of repentance, that sorrow and anxiety 
of the heart is a punishment. For as the Greek word /xsra/xsXs/a 
doth diflfer from the word /Asravo;a, so doth poenitentia, penance, from 

Resipiscen- the word resipisce7itia, repentance. For to pass by other differences, 
the word penajice signifieth properly one part only of this benefit, to 
wit, sorrow, disquietness, and anxiety after the deed done. But 
the word resipiscentia, which is a change of the mind, doth com- 
prehend this whole benefit ; for the change of the mind, and to 
become wise after our falls, doth necessarily presuppose the sorrow 
of the heart, as the efficient cause. The old Latin translation doth 
transkte both the Greek words every where poenitentia, penance.^ 
The adversaries do earnestly contend, that the word p^na/zce is every 
where to be retained, to wit, that they may defend the sacrament of 
penance, as they call it, even by the very name itself, to consist in 
external and corporal aflfliction.^ The word resipiscentia, which signi- 
fieth a change of the mind, is more used by our Divines "* when they 
speak of this grace. And thus much concerning the names of this 
benefit. 

Parts of re- The parts thereof are generally these ; first, sorrow, then, after 
sorroAv, a change of the mind and purpose, which is properly, as is 

1 This is tlic common derivation of pccnitet^ from posna. Erasmus singularly 
derives it from jmnc, to give the force of the Greek /^csrx. 

^ Sec Cam}:)bcll, ibid. 

3 Deniquc undo vox Panitcntia dipthongum liabcret qncm liabet vox Poena, 
si a Po7ie, ut vult Erasmus, et non a pccna dcrivanctur ? Maneat igitur omnes 
Po3uitentia3 voces, Ilebraicam, Graecam, et Latinara, secundum Scripturjc ot 
bonorura auctorum usum, non solam mentis mutationcm, aut erroris agnitionem, 
sed etiam detcstationem peccati, et vindictam spontc assumptam siguiticare. — 
Bellarmin, ibid. vol. iii. p. 909. 

^ It was intrcxluced bv Erasmus. 



god's effectual calling. 241 

aforesaid, signified by the Greek word used for repentance. We 
are, therefore, first to speak of sorrow, which is the first part of 
repentance, and this sorrow is of two kinds. First, for the pun- sorrow two- 
ishment of sin, which, 2 Cor. vii. 10, is called the son-ow of the loorldy 
and also a sorroio ic/iich is to death. Secondly, it is a sorrow for 
the sin itself, and because of the offence which is committed 
against God, which, in like manner, is called of the Apostle, a 
sorroio according to God. Of both these we will speak severally. 

The principal eflficient of the first sorrow which is conceived in 
the heart for the punishment of sin is the Holy Ghost, which, Rom. 
viii. verse 15, is called the spirit of bondage to fear ; that is to say, 
which testifieth unto us of our terrible and miserable condition 
without Christ, and, therefore, doth beget fear and horror within 
us. The instrument, whereby the Spirit doth work this sorrow in 
our hearts, is the preaching of the Law. The sura whereof is in 
that syllogism, concerning which we have spoken in the doctrine of 
faith ; the proposition of which syllogism is this. Cursed is every one 
that continueth not in all things which are written in the book of this laWf 
to do them.} The assumption is by every man's conscience thus an- 
swered : — But I have not continued in them ; and the conclusion, 
therefore, is this, I am accursed. From hence doth that sorrow, 
or rather that horror of the heart, arise or spring, not so much for 
sin, which is in the assumption, as for the punishment and fear of 
the curse, which is in the conclusion. And this is that which is 
called the prick of conscience, which, by means of the conclusion 
before showed, doth not only prick a wounded mind, but also 
pierce even through the heart. And this legal sorrow, if the 
grace of the Gospel did not put a helping hand between it and us, 
would drive a man into utter desperation. And thus much con- 
cerning that first sorrow. 

The very same Spirit of God is likewise a principal efficient 
cause of the latter sorrow, but not proceeding as before ; for now he 
becomeththe Spirit of adoption, xohereby we cry, Abba, Father, Rom. 
vili. 16, that is, testifying of our adoption in Christ, and, therefore, 

' Gal. iii. 10. 
VOL. I. Q 



242 



A TREATISE OF 



doth enlarge both our heart and mouth to call upon God fami- 
liarly, as upon our Father. 

The instrument whereby the Holy Spirit doth work this faith 
in our hearts, it is the preaching of the Gospel, the sum whereof 
IS contained in that syllogism, concerning which we have spoken 
in the doctrine of fliith. The proposition of this syllogism is. He 
that believeth shall be justified, and shall live ;^ whereupon faith doth 
assume, saying, But I do believe ; and concludeth saying, There- 
fore righteousness and life pertaineth unto me. In this conclusion 
there is, I confess, matter of joy and of unspeakable gladness ; but it 
is as true that there is in it matter of sorrow also, wdiich is con- 
ceived after we have known the mercy of God in Christ to be so 
great, and doth arise in this respect, because we have offended 
so merciful and so loving a Father. It is then a joy mixed with 
sorrow, and with the unspeakable and glorious joy of faith, having 
joined with it sighs that cannot be expressed. And thus much 
also of the latter sorrow. 

Now let us see how^ both these kinds of sorrow belong unto 
sound repentance. That first sorrow, Avhich is of the law, and is 
ui^Law"^ "^conceived by reason of the punishment which followeth sin, I con- 
for'tiirGos- ffiss it is no part of this holy change and conversion unto God, for 
of its own nature it doth rather estrange us from God, than con- 
vert us to God ; and, in very deed, it doth altogether alienate the 
wicked from God as from a terrible judge. Notwithstanding, in 
repentance it hath his use, for it prepareth the elect by giving 
them sense of their misery, to that grace and mercy which is ^jro- 
pounded in the Gospel. The latter sorrow, which is according to 
God, and is effected by the Gospel, is properly a part of repent- 
ance, and doth effect that change of the mind and reason before 
specified. And, therefore, the Apostle saith, 2 Cor. vii. 10, that the 
sorrow, which is according to God, causeth repentance. And thus 
far of the first part of this benefit which is found to be in sorrow. 
The other- followeth, which is called properly by the Apostle, 

1 Mark xvi. 16. 

2 That is, the other part of repentance. The first was soitow, — 1. for the 
pimishment of sni ; 2. for offending Gofl. The second is a cltange ofmtnd. 



god's effectual calling. 243 

2 Cor. vii. 10, a ciianqe of the mind. For there foUoweth after Second iwt 

' •y '^ 01 repent- 

that godly sorrow a certain svonderful change of the mind, of the""^°- 

will, and of the heart. As touching knowledge and illumina- 
tion of the mind, this goes before the sorrow we have spoken of, 
and is an acknowledgment wrought in us first of sin, and of our misery 
by the Law; next, of mercy by the Gospel. Therefore, the change of 
mind which foUoweth this sorrow pertains to the faculty or judgment 
of reason, Avhich also is called the counsel and purpose of the mind; 
Acts xi. 23 ; he exhortetli them, that with one purpose of heart they 
would cleave unto the Lord. And the judgment or counsel of the 
mind is changed in this sort. The mind disalloweth the evil which is 
committed, and alloweth the good hereafter to be practised. There Tiie change 

' ° ^ ot the mind 

are, therefore, two parts of the change of the judgment or counsel ; J];.'^|J^*j]^g° 
the first is the disallowing of the evil committed ; the second is the 
approving of the good to be done. After the change of the judg- 
ment, or counsel of the mind, there foUoweth a change of the will 
in this manner. The will rejecteth that evil which is committed, 
or it declineth from it, and alloweth the good to be done hereafter, 
or inclineth thereunto. There are these two parts of this change : change of 

... thewiU. 

first, a declination of the evil committed ; secondly, an inclination 
to the good which is or ought to be done. After the change of 
the will foUoweth the change of the heart, which is on this man- change of 

the heart 

ner. The heart hateth and detesteth that evil Avhich it hath here- 
tofore done, and it loves and affects the good which hereafter it 
ought to do. There are, therefore, two parts of this change ; 
the first is the detestation of evil done and committed ; the second 
is the love of that good which ought to be done. 

In general, therefore, there are two parts of that change of the 
mind which is an efiect of sorrow ; the first is a change from evil, 
and from sin committed ; the second is a change to good hereafter, 
to be practised and followed. Commonly these parts are called 
mortification and vivification, but I know not how rightly and 

justly; for mortification and vivification are properlv parts of re-^<'^°"'^'-'*- 
•^ i 1 ./ i tion and re- 

generation, which doth differ from repentance, as shall be seen ^iffgr."''^ 
hereafter. 



244 A TREATISE OF 

By that which hath been ah'eady said, we understand what be 
the special points of repentance, from whence it proceeds, and 
whereunto it serveth. The point from whence it proceeds is the 
evil or sin committed ; the point to which it tendeth is the good 
hereafter to be done. Repentance, therefore, standeth between 
two actions, past and future, and it doth differ from regeneration, 
for the points thereof ^ are not deeds and actions, but qualities, to 
wit, the corruption of nature or the old man, and sanctity or the 
new man ; but of this we shall entreat afterwards, when we come 
to speak of the difference of repentance and of regeneration. 

Ye see, then, after that great sorrow, how there is a change in 
the whole mind of man. Next, ye see by that hath been said of 
this benefit of repentance, that repentance doth begin from the 
heart, and doth proceed by the reasonable faculties of the 
mind and will ; and, last of all, it doth end and rest in the heart. 
To conclude, it may easily be gathered, by that which hath been 
defined""^" ^^^^ ^^ ^hc treaty of the parts of it, what the definition of repent- 
ance is, that it is an after-wit, after the deed and evil committed, and a 
sorrow, because God is offended, and from that sorrow a certain change 
of the whole mind from evil unto good. The effect of repentance is 
in the outward life, to wit, an amendment of life bringing forth 
fruit worthy of repentance ; INIatth. iii. verse 8. 

There is question concerning repentance, whether it be the same 

with regeneration or new birth ; ^ for the common opinion of Divines 

is, that the benefits of regeneration and new birth differ not in 

Repentance matter itsclf. Notwithstanding, it appears unto us that there is a dif- 

and regene- 

ration lUfftr. ferencc between these two, and it shall appear to them also who dili- 
gently consider the ends of both ; for repentance is to be referred to 
our effectual calling, and it is an effect of faith, Avhich is another part 
of our effectual calling, for as many as believe, they repent, they 
change their counsel, and return to a better mind. But regenera- 
tion is the beginning of our glorification, and the beginning of a 

1 That is, of regeneration. 

2 Rollock uses the words here, rcgeneratio sive renovatio, i\\ the sense of 
sanctijication. 



god's effectual calling. 245 

new creature. Repentance goeth before justification, even as faith 
and hope; for of the Baptist it is said, that he preached the 
baptism of repentance for the remission of sins, Mark i. 4 ; Luke 
iii. 3. But regeneration foUoweth justification; for, being justified, 
we receive the Spirit of sanctification, whereby we are renewed, 
and, as it were, find a new creature begun even in this Hfe. Re- 
pentance is the cause, regenerationr is the eflfect ; for therefore God 

doth renew us in Christ, and make us new men, because we repent How regene- 
ration and 
US of our old Hfe, and becfin to be wise after sin committed. Not- ';'?p<="tance 

•' o (litter. 

withstanding, in the middle place, betwixt repentance and regene- 
ration, comes in justification, when as God doth of his mere mercy 
account and repute us as just. The name of repentance iraplieth 
sorrow, but the name of regeneration gladness. To conclude, the 
points' of repentance, as whence it proceeds and whereunto it 
tends, they are deeds, the evil or sin committed, and the good 
which ought to be practised ; but the bounds of regeneration are 
qualities — inherent corruption, and sanctity or holiness, which is 
wrought in us ; the old man and new man renewed in Christ. 

But you will say, in repentance there is a change from evil to good, 
a change, I say, of the mind and heart. I answer, in our efiectual 
calling [also, and faith] thei^e begins a change of the mind of man ; 
notwithstanding, all divines distinguish calling and faith from regene- 
ration. Why then should they not in like manner distinguish be- 
tween repentance, which followeth faith, and our effectual calling, 
and resjeneration ? For every chano-e of the mind is not to be ^o^^ repent- 

'-' ./ o ance follow- 

deemed forthwith regeneration, but there are certain changes ofj^^t'onf^"®' 
man's mind which go before regeneration, and which prepare the 
mind, and so the whole man, unto regeneration, and to that new 
creation ; in which kind repentance is a special grace.^ These things 
are to be distinguished not in time but in nature ; for at that very 
same Instant, we believe, and be effectually called, and do repent, 
and be justified, and be I'egenerate. 

' Points and bounds are in the original, termini. 

2 Shonkl be : in winch class is repentance. Original : in quo gnicre est rc- 
sipiscentia. 



246 A TREATISE OF 



CHAPTER XXXV. 

HOW FAR A WICKED MAN MAY PROCEED IN REPENTANCE. 

Having thus far spoken of repentance, which is proper to the 
elect and godly, Ave are next to consider how far the reprobate 
and ungodly man may proceed in repentance. All wicked and 
ungodly men do not make like progress, for they profit, some less, 
some more, in the work of repentance. We will first speak of 
them which be least proficient. These first have a sorrow or lior- 

repentar.ce ^'^^^ ^^ their miuds whicli cometh from the Law, and that not for 

pious? """ sins or any offences committed against God properly and truly, 
but because of the punishment of sin properly, and for sin acci- 
dentally, because punishment followeth sin. Next, after this sorrow 
there followeth in them some dislike in mind of the sin committed, 

distinction, but bccausc of the punishment ; but as touching affection to the 
good which ought to be done, so far they come not. Further 
yet, there followeth in the will a declining from evil committed, 
but because of the punishment ; for in the meanwhile their will is 
not bent or inclined to the good which ought to be done. After 
this little change of the will, there followeth in the heart a detes- 
tation of evil committed, but in regard of the punishment ; for all 
this while the heart doth not proceed to love justice, or the good 
which ought to be done. And as touching the outward life, there 
is no good change or holy amendment in it. 

In this kind was Judas the traitor, of whose repentance read 

ample! ^^' ^attli. xxvii. 3-5, where first it is said that Judas did repent Jam of 
that he had done. Note here in this word his sorrow and anxiety of 
heart. Next, he is said to have brought the thirty pieces of silver to 
the high -priest^ w'hence may necessarily be gathered a change of the 
will, of the mind, and of the heart, which thing also by his own con- 
fession may ap]icar, because he said afterward, I leave sinned, betraying 



god's effectual calling. 247 

the innocent blood ; for this Avord doth argue a dislike of sin in some 
sort, and a renouncing and detestation of sin, albeit not sincere, 
but principally in respect of the punishment, accidentally in respect 
of the sin, because sin and the punishment thereof go together : 
finally, whereas he cast the silver pieces into the temple, it appears 
there was in him an inward dislike and detestation of evil : and yet 
that no amendment of life followed this change of mind, it appears 
in this, because, presently going aside, he hanged himself. 

There are other impious men, who proceed a little further in 
repentance than these, having in their minds some change unto 
good, their minds allowing that which is good, and their will 
choosing the same, and their heart affecting it ; yet these things 
be not sincere in them, but proceed from fear of punishment. 
And as concerning the amendment of their outward life, they 
begin that also ; but as the Prophet saith, Their goodness van- 
isheth as a movjiing cloud, and as the morning dew, Hosea vi. 4. 

Of this number was Saul, 1 Sam. xv. 24-31, and Achab, 1 Kings ^'^'^'■ 
xxi. 27. And of this kind also, it seems, was Esau, Gen. xxvii. 31-38. 
His sorrow appeareth by his tears shed ; the change also of his mind 
in some sort unto good appears by that it is said, he would have 
obtained the blessing, he sought the blessing ;^ but there was nothing 
sincere in him, for, forthwith after he returned to his old haunt, or 
wonted course again. The wicked, whicli yield best signs of repent- 
ance, are those who have attained the temporary faith, whose soi'- 
row also doth arise from the Gospel, and the acknowledgment of the 
mercy of God in Christ ; and the change of the mind unto good is 
in some sort for the good itself, for they taste after a sort the 
sweetness of God in Christ, and are delighted in it. And as con- 
cerning the amendment of outward life, that also is in them a 
little longer than in those before described. They also do turn 
and relinquish many sins. 

Of this kind, it seems, Herod was, of whom it is written, Mark 
vi. 20, Herod feared John, knoicing that lie was a just and a holy 

1 Hebrews xii. 17. 



2iS A TREATISE OF 

man, and he received him, and when he heard him, he did many things, 
and heard him gladli/. And thus far of these three steps of impious 
men in repentance ; and here also I end the doctrine of sound re- 
pentance. 



CHAPTER XXXVI. 

WHAT THE JUDGMENT OF PAPISTS IS OF REPENTANCE. 

It followeth now that we consider what the Papists do think of 
their penance ; for they reject the very name of repentance. Their 
errors are many which they hold, we Avill take view of some few 
of them, and briefly confute them. First, they say "that repentance 
is a sacrament." 1 But, I ask, if it be a sacrament, what sensible 

A sacrament, sign hath it ? They answcr, " that the sign is partly the act of the 
penitent person, and partly the words of the priest, whereby the 
penitent is absolved."- But, I answer, in a sacrament there must 
be not only an audible sign, but also a visible ; there must be also 
a certain element, and not a ceremony only, as in Baptism and the 
Supper of the Lord. Besides the ceremonies and rites, there are 
elements, water, bread, and wine. Concerning this error, this 
shall suffice. 

2. Error. Sccondly, they affirm "that the use of repentance is this, to abolish 

mortal sin after baptism, and to make him, Avho, of a friend, through 
sin, was become God's enemy, the friend of God again, that is, a 
just man."" To this I answer: To the restoring and repairing of 

^ Nunc ad veritateni coufirmandam aocedamus. Ac primo qnidem loco liabe- 
mus verba Domini, Joan. 20, — Quorum remiseritis ptccata, remittuntnr eis, et 
quorum retmueritis, retenta sunt. Ex quibns vei'bis duocolliguntur, quii" ad omne 
Sacramentum proprie dictum constituenduni, et rcquiruntur, et sufficiunt ; ritus 
externus sive synibolum divinitus institutuni, et promissio gratia? justilicantis, iUi 
ritui sive symbolo annexa. — Bcllarmin, ihid. vol. iiil p. 914. 

^ Hie igitur status controversial est. An poenitentia signis externis manifestata, 
accedente ad earn verbo Absolutionis, sit Sacramenti'ui nova? legis proprie dictum. 



god's effectual calling. 249 

man, who hath sinned after baptisnij we have no need of any other 
sacrament than baptism, the force and vh^tue whereof is perpetual 
and eflPectual throughout the whole life of man, for the washing 
away of sin to regenerate men ; for it is false that in baptism these 
sins only are washed away which were committed before baptism, 
seeino; baptism reacheth to the whole life of man, and the remem- Baptism ef- 

, ... fectual to the 

brance thereof is eflPectual for the remission of sins, and our i?sf I'^nitc 

' all his lite. 

regeneration, even then, when a man gives up tlie ghost and de- 
parts this life. 

Thirdly, they say ." that the repentance Avhicli was in the Olds. Ereor, 
Testament, and before the resurrection of Christ, is nob the same 
which followed the resurrection of Christ ; for that was no sacra- 
ment, but this is." ^ I answer, that the doctrine of repentance, and 
of our conversion to God, is one and the self-same, which all the 
Prophets, John Baptist, Christ before and after his incarnation, 
and the holy Apostles, have preached. 

Fourthly, they say " that the principal efficient cause of repent- 4. Enor. 
ance is free-will, and the strength of nature, stirred up by a pre- 
venting grace, and that grace is but only our helper, working 
together with nature or free-will." ^ 

I ansAver, that it is clean contrary ; for the Spirit, or grace of 
God, is the principal efficient cause of repentance, but the instru- 
ments are the faculties and powers of the mind, not such as they 
are by nature, but as they are sanctified by the Spirit ; Avhich may 

Istum eniin ritum reconciliandi lapses post Baptismum, qui ex poenitentia signis 
extevnis prodita, et verbo Absolutlonis coustet, Catholici verum ac proprie dictum 
Sacramentum esse affirmant ; HaereticI negant. — Bellarmin, ibid. p. 910. 

^ Scribit quidem Concilmm Trident. Sess. 14, cap. 1. Sacramentum Pceni- 
tentiae institutum fuisse post Chrlsti resurrectioneni, et ea de causa Sacramenta- 
lem Poenitentiam non fuisse Catholici docent Pcenitentiam ilium quam Baptista 
et Cliristus praidicabaut. — Bellarmin, ibid, vol iii. p. 902. 

2 Quare cum et Deus conterat corda nostra, et nobis imperet ut ea scindamus, 
et conteramus ; cum det nobis cor novum, et velit, ut nos ipsi nobis faciamus cor 
novum ; cum projiciat peccata nostra, et nobis, ut eam projiciamus, mandet ; cum 
nos convertat, et PoBnitentiam nobis inspiret, et simul ut convertamur, et Poeni- 
tentiam agaraus, jubeat ; nulla remanet dubitatio, quin ad Contritionem nostram 
vere cooperemus, et sit contritio, non vere passio, sed etiam actio, eaque volun- 
tanda ct libera. — Bellarmin, ibid. p. 965. 



250 



A TREATISE OF 



appear evoa by this testimony, Jer. xxxi. 18, Convert me, O Lordy 
and I skull be converted ; where the principal efficiency, and cause 
of the work, is given to the Lord himself, and to his grace. But 
of us it may well be said, that we become active in repentance, being 
acted and moved by the Holy Ghost. 

Fifthly, they divide 2:)enance essentially into the act of the peni- 
tent, as the matter ; and absolution of the priest, as the formal 
cause. ^ I answer, that there is no necessity why repentance should 
be so parted between the penitent, or confessing sinner, and the 
priest absolving. For the sinner, who doth repent him of his sin, 
may privately confess unto God, and of him also be absolved, 
Avithout any conceived or set form of absolution by the priest. We 
repent daily, and yet there is no need that the matter should be 
daily so performed by the sinner repenting, and the priest or min- 
ister absolving. Wherefore, repentance is not to be restrained to 
this form and dialogue or communication, which must pass, as they 
say, between the sinner repenting and the priest absolving. 

Sixthly, they divide penance materially into contrition, confes- 
sion, and satisfaction, for these three parts do, as it were, appertain 
to the acts of their penitents, which be the matter of their sacra- 
ment of penance.^ I answer, concerning contrition, which is 
nothing else but a sorrow of heart, we verily admit of it, but 
without any opinion of merit which they attribute thereunto. 

And as touching confession, first, we say, that it is not properly 
any part of repentance, but an outward sign of repentance, which 
is wrought inwardly in the mind ; for amongst the signs these are 
numbered — confession of the mouth, tears, humbling of the body, 
and other actions of like kind. Again, we say that their auricular 
confession, wherein all, even the private sins of a man, must be 
numbered, as near as they can remember, and whispered into the 



' Tribus purtitionlbus dividi solet poenitentiic Sacramentum. Prima suiaitur ab 
essentia, quaj diuibus partibus constat, materia, et forma, id est actibus ijcenitentis, 
et solutioiie sacerdotis, secunda a materia, qua} tres partis compi-eliendit, Coutri- 
tionem, Confessionem, et Satisfactionem. — Bellarmin, ibid. p. 9;36. 

2 Sec previous note. 



GOD S EFFECTUAL CALLING. 251 

ear of the priest ;' we affirm, I say, that such a confession is the 
invention of man's brain, whereof there is no commandment or ex- 
ample extant in the whole Scripture ; yea, verily, the will of God 
is, that many private sins, unto which we alone are privy, should 
be concealed, and not uttered, even as God doth cover the multi- 
tude of our private sins of his free-will and mercy, wherewith he 
embraces us in Christ Jesus. Notwithstanding this, he requireth 
of us that we privately repent of them, so oft as we shall remember 
them. 

To conclude, concerning satisfaction, we utterly condemn and 
renounce it; for by it, as they teach, "we satisfy, of ourselves, the 
wrath and justice of God, and that by temporal punishments, which 
we willingly suffer for our sins."" This we do utterly condemn, as 
an opinion which doth derogate from the merit and satisfaction of 
Christ, whereby alone the wrath and justice of God Is satisfied for 
sinners. And as for these temporal afflictions of the godly, they 
are not truly satisfactions for their sins, but by them God doth 
mortify the remnants of sins, and by that means provoke us to 
earnest repentance ; hereby curbing and keeping us from falling 
into sin again. Finally, as all things work for the best to them 
that love God, so these things, which are not so much punishments 
as crosses, do work together for the best for the godly. Neither is 
that distinction of temporal and eternal punishments to be allowed ; 
for it Is certain that whosoever are punished temporally for their 
sins, and in that respect, and for that cause, such also, without 
repentance, shall be punished for their sins eternally ; for temporal 
punishments of the ungodly, in this life, are the very beginnings 
of eternal punishments to be suffered in another life. And thus 
far of repentance. 

^ Qui mortali peccato se obstrinxerunt, tenentur jure divino Poeniteutiain 
agere et reconciliationem cum Deo quserere. Sed medium necessarium ad recon- 
ciliationem postBaptismum est confessio omnium peccatorum sacerdoti facta. Erjjo 
tenentur jure divino, qui post Baptismum mortali peccato se obstrinxerunt, sacer- 
doti peccata omnia contiteri, &c. — Bellarmin, ibid. p. 1028. 

^ Concilium Tridentinum, sess. 14, cap. 9, docet, tribus modis Domino satis- 
fieri : ptvnas et flagella a Deo inuiiissa patienter ferendo. opera laboi'iosa sponte 



252 



A TKEATISE OF 



CHAPTER XXXVII. 

OF man's free-will.^ 

After the doctrine of Faith, Hope, and Repentance, the doc- 
trine of Free-will is to follow, because the adversaries do attribute 
faith, hope, repentance, or, as they call it, penance, to the liberty 
of our will, as to the principal agent or cause ; but they assign to 
grace the second place in the work of faith, hope, and repentance ; 
for they say, " after that free-will is stirred up by a preventing grace, 
man, by the benefit of his free-will, doth, of his owm strength, be- 
lieve, hope, and repent him of his sins. And as for grace, that is 
only a fellow-worker," say they, "and a helper of man's free-will, 
which })rincipally worketh in faith, hope, and repentance." ^ But to 
fhis we have answered before in the doctrine of repentance, and we 
shall hereafter answer it a little more plainly. Now, having thus 
far showed the occasion, why, after the doctrine of faith, hope, and 
repentance, we speak of free-will, let us come to the point itself, 
scribed! ^^' ^^^d discoursc of it. The will of man is a faculty of the reasonable 
soul, following next after the faculty of reason ; for the mind first 
understandeth, and then judgeth. The function thereof is in willing, 
in nilling, in choosing, in refusing, and in doubting of those things 
which were before concealed^ and considered of in the understandingf. 

assumendo, ct miilctain sacerdotiim arbiti-io iiijunctam subeundo. — Bcllarmin, 
ibid. p. 1095. 

' The title in the original is, De Libera Arhitrio Ilumano. But it is proper to 
notice, that though the Translator throughout uses the term Free- Will as the sub- 
ject of the chapter, the Author treats of two subjects, between which he makes a 
distinction. The first is, Lihertas Voluntatis^ and the second, Liberum Arhitrium. 
— See p. 263, note 1. 

^ See Bcllarmin, De Gratia et Libera Arhitrio : especially the last chapter, 
entitled, Compendium dispittationis de cooperatione gratice et liberi arbitrii, aliquot 
scnteniiis ronipreJiensum. 

^ A misprint, I presume, for conceived. Original : intellecia. 



god's effectual calling. 253 

The objects thereof are things simply gootl, and evil, and things in- Tiiinps sim- 

, . . . ply good. 

dmerent. I call those things simply good, which are commanded 
by some express law of God. I call those things simply evil, which 
are forbidden by the same express law of God. And those things 
I count indifferent, which are neither expressly commanded nor 
expressly forbidden in the law of God ; and if they be commanded 
or forbidden by any law of God, that is by accident, to wit, so far 
forth as they further or hinder the edification of our neighbour. 
These objects of the will I subdivide into their final causes or ends, 
and into those means which tend and lead us to the ends. And 
thus I apply tlie functions of the will to the ends, and to the 
means. We be said as well to Avill and nill the means as the 
ends unto which they serve ; for to will and nill are things general ; 
but we are said only to accept, and to reject, and to doubt of the 
means ; for these things are special. And thus far of the will, 
according to our present purpose. 

There is ascribed unto the will a certain property, which the ^i^'^'"'''^' 
Latins caW Liberty ; the Greeks Si Poicer ; as Rom. ix. 20, where 
the Apostle speaks of the power the potter hath over the clay. 
And 1 Cor. vii. 37, He that hath poicer over his own will ; as if he 
should have said, he that hath liberty or power of his will ; in our 
vulgar tongues it is called sovereignty} This liberty of the will is, 
as it were, a royal power, and the Greek word is used to set forth 
the power of a king or some supreme magistrate. Rom. xiii. 1, 
Let every soul ho subject to the higher poicer. For this cause the will, 
in the soul of man, is received as a queen, and, in that respect, is 
said to have, as it were, the jurisdiction in her own hand. 

But to come to some description of free-will. This freedom of ^ description 

^ of free-will. 

will is a liberty when as a thing being offered to the will, as to a 
certain queen, whether it be good, or evil, or indifferent, the will 
even then can, by its own proper right or power, either will it or 
nill it, reject or receive it, or hold a man in suspense. For which 
cause commonly in schools it is defined to be a power or faculty, 
to like or dislike things that are directly opposite, that is, to incline 
' Original : Soveranitie. Holland : Soueraingtic. 



254 A TREATISE OP 

to either part of the contradiction, to receive or reject the one or 
the other, and thus commonly they describe it. Yet I like best 
this descript'on — to wit, that liberty of will should be,^ in respect 
of good and evil things, for concerning them the controversy is, it is, 
I say, a power of the will, or a certain right it" hath, whereby of 
itself, and of its own inward and natural motion, Avithout constraint, 
it wills only that is good — it chooseth the good — it wills not that 
is evil — it rejecteth that is evil ; — in one word, liberty of will is a 
power unto good, not to evil. 

I am induced to like best this definition of liberty by the example 
of the liberty of God himself, who, by the confession and grant of 

^m^ ^^^ ^^^ men, most freely wills and doth all things, notwithstanding the 
liberty of God is not so defined, that it should be a certain power, 
whereby he doth so Avill good as though he might nill it, or doth 
not so nill evil, as though he might will it ; but the liberty of God 
is this, of his own right, and without constraint, only to will that 
which is good, and nill that is evil. Again, the same is plain by 
the example of the blessed angels, who have liberty to that is good 

Freedom of Only, and not unto good and evil ; that is, they do not so will good, 
as if they might nill it ; for they are so governed and strengthened 
of God, that their will only is inclined to good, and doth abhor 
from evil. To conclude, the same is showed in the example of 

Adam-s free- Adam, and of his state before his fall; for then truly the liberty 

dom in his ' j j 

innocence. Qf jjjg y^r[\\ -^^^g ^q y^[\i g^Q J only, and not both good and evil ; that 
is, he did not so will good as if he might nill it, except you under- 
stand a remote power; whereas we, by this word liberty, to speak 
properly, do understand a more near faculty of the soul. 

toiTia!^^° I call that a remote faculty which is incident to the matter, as 
is the power or property of laughter in the body of a man, before 
it hath either form or life. I call that a near fliculty which is inci- 

Propinqua clcut to the fomi, as laughter in a man that hath life. So in the 

potentia. ' ° 

Avill of man there is a remote power, as appertaining to the matter, 
and there is a near power, as pertaining or consequent to the form ; 

' Rather, is. 2 That is, the will 



god's effectual calling. 255 

but we, as a little before we spake, by liberty understand not that 
remote power, which is incident to the matter, but that near power 
which is consequent to the form ; and by the form we understand 
that sanctity which is accordino- to the image of God, which is the The image of 
soul, as it were, of our soul, and without which our soul is, as it 
were, dead. For which cause, the Apostle saith, Ephes. ii. i, that 
without this holiness we are truly said to be dead in sins and tres- 
passes. Whence I conclude, that the liberty of will is properly a 
power or faculty, which is a consequent of sanctity, as of the formal 
cause, and, as it were, the very soul of the will. Whereby it cora- 
eth to pass, that the will in this state, without constraint, doth in- 
cline only to good, and doth decline from evil ; for this liberty of 
a man's will is according to the similitude and image of the liberty 
of God himself. Unto this liberty, constraint ^ is opposite, proceed- 
ing from some outward agent, and is contrary to the nature of the 
Avill ; for it is not a will if it be constrained, neither is it said that 
the will is constrained, albeit man himself, in whom the will is, 
may be said to be constrained. I say that constraint is opposite 
to liberty and not necessity ; for those things which we will or nill 
freely, we will or nill those things of necessity ; first, because of 
the necessity of God's decree ; secondly, because of the incident 
form of the will itself, as of holiness, of corruption, of both. As 
when man was holy in his creation, so long as that holiness con- 
tinued, of necessity he did will that which was good, and nill the 
evil. So the blessed angels of a certain necessity will that is good, 
and nill the evil, and at length, when man is glorified, he shall in- 
cline to good and decline from evil ; so man being wholly corrupt 
before his reo-eneration, of a certain necessity, he wills the evil, and?^'^^ ^'" "^ 
nills that is good, and notwithstanding after his manner he doth "''^**'' 
will freely, albeit this be not a true liberty, as we shall hereafter 
see. To conclude, a man regenerate partly of necessity doth will 
good, in respect of his new birth ; partly of necessity he doth will 
evil ; for that he is as yet partly corrupt, yet in both respects he 
willeth freely ; for we must distinguish betwixt necessity and con- 
' Original : Coactio, which Holland renders throughout by " constraint." 



256 A TREATISE OF 

straint, for necessity is more general and large than constraint is, 
for that which is constrained is necessary, but, on the contrary, 
that Avhich is necessary is not consti'ained. And thus much con- 
cerning the liberty of the will in general. 

1. state. There is, then, a fourfold hate of man to divers conditions or 

states of man to be considered/ The first state, of his innocency 
before his fall ; secondly, the state of his corruption after his fall ; 
thirdly, the state of regeneration ; fourthly, the state of glorification. 
First, then, concerning the first state, it is a question, whether man 
in his innocency had liberty of will ? I answer, if you follow the 
former definition of liberty, which is a faculty or power respecting 
inclining to either side, I grant that in things indifferent it had a 
liberty ; but in things simply good and evil, man had not in that 
state of innocency that liberty of will, whereby, when he did will 
good, he might nill it, and when he did nill evil, he might Avill it, 
except you understand a remote power ; for in respect of his near 
power he was inclined to good only, because of the form of sanctity 

Piopinqna ^^^^(j croodness in the will Avhich Avas in him, accordino; to the imafje 

poteiitia, o ^ D o 

of God ; but if you follow the latter definition of liberty, Avhich is, 
when the will of itself, of an inward motion, without coaction or 
constraint of any external agent, is carried to that which is good 
only ; if, I say, you follow this definition, I answer, that man in the 
state of innocency had a liberty of will. 
2. state. Concerning the second state of man, the question is, whether 

man in the state of corruption now hath liberty of will ? I answer, 
if you follow the former definition of liberty, I do not deny that in 
things indifferent he hath his liberty, but in things simply good and 
evil he hath not liberty. For man, Avhich is wholly corrupt, doth 
not so will evil as that he may or can nill it ; neither doth he so 
reject that is good as that he may or can will it, except ye under- 
stand a power remote ; for in man unregenerate that near power 

' This Is unintelligible, and should be : "We must now apply this to the various 
conditions of man. In all, four states of man fall to be considered. Original : 
Nujic apjiUcanda est en ad varias hominis conditiones. Quadruples omnino status 
liominis venit considerandus. 



god's effectual calling. 257 

of the will is only inclined to evil, because of the form of corruption 
and of impurity which doth wholly possess his will. But if you 
follow the latter definition of liberty, then verily we cannot ascribe 
that liberty of the will which is according to the image of the 
liberty of God himself, and is a near power or faculty, and whereby 
without constraint he is carried to that only which is good — we can- 
not, I say, truly attribute this to the unregenerate and his will. 
For a faculty to evil cannot truly be said a liberty, but rather a 
certain servitude. And in verity the unregenerate man's will is 
not free but bound ; yet, because the unregenerate doth not will 
evil by constraint, but of his own accord and mere motion, in some 
sort it may be said that his will is free. 

Here our adversaries dissent from us, ascribing liberty of will 
to the man unregenerate, whereby also of his own mere power he Papists ot 

^ ^ ■*■ fvee-will 

may will good ; ^ "whereas this liberty or self-power, before prevent- 
ing grace, lieth indeed asleep, yet, notwithstanding," say they, " it 
is in him like as a man though he be asleep, yet he is both a man 
and living." ^ From whence it followeth necessarily, as they would 

1 See Bellarmin, De Gratia et Libera Arbitrio, especially lib. iv. c. 9, (Posse 
hominem sine fide, cum auxilio speciali, ct etiam sine illo, bonum aliquod morale 
perficere, si ntdla tentatio tirgeat,} and the twenty-one chapters that follow. 

2 Bellarmin (ibid p. 708) repudiates this illustration as deceptio velfraus kem- 
nitii. His own opinion is contained in the following extract, which, though lono-, 
is interesting and instructive. It must be premised, that Bellarmin identifies 
gratia operans with gratia praveniens. Hsec est igitur gratia operaus, quje 
praevenit conatum et iiidustriam nostram, et operatur ut velimus, quod antea no- 
lebamus, sine nobis operantibus ut velimus, non tamen sine nobis libere consen- 
tientibus dum volumus. 

Atque hinc intelligemus, cur ad primum actum voluntatis tantum, requiratur 
gratia operans, ad reliquos auteni non sit necessaria operans, sed cooperans : nam 
posteaquam coepimus velle converti ad Deum, jam nos ipsi non tantum per 
liberum arbitrium producimus Deo juvante reliquos actus, sed etiam nosincitamus 
et impellimus, Deo cooperante, ad eos. 

Ac ut corporali similitudine rem illustremus, sit aliquis cui expediat navigare 
in orientem, et tamen nolit id facere ; si quis ad eum accedat, eique multis allatis 
rationibus tandem persuadeat, et de nolente volentem faciat ; deinde ubi eum 
velle navigare cognoverit, procuret illi navem, pecunias et ca?tera, quae naviganti- 
bus sunt necessaria ; is profecto vere dicere poterit, ego solus feci, ut juste navi- 
gationem suscipere vellet ; nam etiamsi alter rationes allatas audierit, atque apud 
VOL. 1. R 



258 A TREATISE OF 

have it,i that tliere is some holiness and integrity in the will of a 
man unregenerate. For there is no self-power of the will to good 
unless there be in it the form of sanctity and integrity, which is as 
it were the life of the Avill, and quickness of this self-povver in the 
will unto good. 

The Papists, therefore, err here two manner of ways ; first, be- 
cause they will have some sanctity and integrity to remain in the 
will of man unregenerate now after the fall ; and, secondly, because 
they will have this self-power of the will, which necessarily is a 
consequent of the formal cause thereof, which is holiness, as is 
aforesaid — they will have this self-power, I say, unto good to be in 
the will. For as touching holiness and righteousness, it is certain 
that all the image of God was lost in the fall of man, and what 
portion soever hereof we shall have in this life, it is repaired, and, 
as it were, created anew by Jesus Christ ; for which cause it is 
called a new creature. And if this in any respect be old, where- 
fore is it called new ? and if any sanctity, which is the soul of our 
soul, remain in man after the fall, why is man said after the ffdl, 
before regeneration, to be dead and not half-dead ? We forbear to 
use testimonies of Scripture in this matter, which are infinite. And 
as concerning the liberty or self-poAver which they ascribe to the 
will of man, how many evidences of Scripture might be produced 
to repel the same ! John vi. 44, No man can come to me, except the 
Father ichich sent me draic him. Eom. viii. 7, The loisdom of the 
Jiesh, it is not subject to the law of God, neither indeed can he. 1 Cor. 
ii. 14, The natural man perceiveth not the things that are of God; for 
they are foolishness to him, neither can he discern them. These places 

SG expenderit, et tamlem assensiim pr«buerit : non tamen ipse sibi persuasit, 
neque se ipse movit, sed amicus eius ilium movit eique persuasit. 

CfBterum quod attinet ad exequutionem voluntatis, non potestamicus ille dicere, 
Eo-o solus detuli istura in orientem sed solum, Ego ilium adjuvi et cooperatus sum 
ut commode navigaret. Siquidem ille qui ab amico persuasus navigare decrevit, 
sine dubio non sibi ipse dofuit, sed cogitarc coepit, quid facto opus esset, et cona- 
tnni atf|ueindustriam adliibere ad futuram navigationem. — Ibid. p. 448. 

^ This clause is not in the original. 

'-' It docs not appear what the Translator wished to indicate by this marginal 
note. 



god's effectual calling. 259 

of Scripture, and other such like, are to be understood of that near 
power of the will unto good, which, therefore, the Scripture denieth 
in his corruption, because there is in him no holiness left since the 
fall of Adam. For as touching the remote power of the will unto 
good, which is a consequent of the matter, not of the form, we do 
not deny that It Is In the avIII of a man unregenerate, and that it 
also becomes of a remote power a near power, so soon as any holi- 
ness is wrought in the will of man by the Spirit of Jesus Christ. 
Seeing, then, we leave this remote power to the will of the unre- 
generate man, that Is, a certain power of the cause material, there 
is no cause why our adversaries should say that we make men very 
stocks and blocks,^ because we deny free-will unto them.^ For this 
power of the material cause unto good, which we ascribe unto the 
will of man unregenerate, may not truly be ascribed to any dead 
stock or trunk. 

We must understand in this place, that whereas we deny this 
near power to the unregenerate, that is, a liberty to good ; we mean 
hereby that which is good, as It Is truly good. For even the un- 
regenerate person may will that which Is good in itself, as the 
conservation of his country, justice, equity, &c. But that which 
in itself Is good, becomes evil In some sort. In regard of the man 
unregenerate, who doth not will well that which is good In Itself, 
that Is to say, neither in that manner, nor to that end, doth he will 
it as he ought to will It, because himself is not good and clean ; and 
to the unclean all things are unclean, as to the clean all tilings are 
clean, Tit. I. 15. 

Again, be advertised, that, in this matter of free-will, I hold that 
there is one and the same reason of good things of what kind soever 

' Can our AutLor have bad in view the following passage fi-om Bellarmin ? 
(ibid. p. 700.) Respondet Calvinus, lib. 2, Instit. cap. 5. § 14. Ista omnia loca 
nihil aliud sibi velle, nisi nou moveri nos a Deo, tamquam stipites et truncos, sed 
tamquam homines mente et ratione pra^ditos, quamvis necessario moveamur, nee 
possimus aliud agere, quam id, quod Deo movente agimus. Stipites et truncos 
are the words used by our Author in this passage. Bellarmin, so far as I can 
find, never uses this objection. But that it had been made, appears from the 
words of Calvin, (/. c.) Extranea est ilia similitudo qua nos invidiose gravant ; 
quis enim ita desipit ut hominis motioncm ujactu lapidis nilnl diferre autumet? 

^ Tliis should be : what they call freedom of will. Original : libertatem, qucnn 
vacant, arbilrii. 



2 GO A TREATISE OF 

tliey be, natural or civil, and human or spiritual ; ^ for the unregener- 
ate man hath not this liberty or near power to any good thing, as 
it is good or accej^table to God, and agreeable to his law ; albeit 
by nature his will is most far estranged from spiritual things, which 
the natural man perceiveth not, and which, as the Apostle saith, 
Hq cannot kno^c, yea, they are foolishness unto him. By spiritual 
good things I mean faith, hope, repentance, justification, eternal 
life itself. There is no cause, therefore, why our adversaries should 
ascribe faith, hope, repentance, to the liberty of our will, that is to 
say, to the strength of nature, as to the j)rincipal efficient cause of 
the same ; as if we, by nature, and the strength thereof, could be- 
lieve, could hope, and truly convert ourselve* unto God. 
twng^s?'^^°°'^ But to the intent this thing may yet be more manifest, we must 
understand that there be two kinds of good things ; the one is of 
human good things, the other is of divine and spiritual good things. 
Human good things are either moral, and pertain to every private 
man ; or economical, and pertain to a man's family ; or they are 
political, and pertain to the whole commonwealth, or to the whole 
city. Spiritual good things are faith, hope, repentance, justification, 
sanctification, life eternal. To both these kinds of good things 
man's will is not like affected, for unto human things, or unto 
human good things, it is somewhat more inclined ; as, for example, 
nature doth incline unto temperancy, fortitude, liberality, justice, 
albeit it doth neither will nor choose these things, which, in them- 
selves, are good, in that manner, or to that end, it ought. Where- 
by it cometli to pass, that those things that in themselves are good, 
yet, in respect of him who is unregenerate, become evil and very 
sins before God. And concerning things spiritual, the nature of 
man is more estranged from them ; and when they offer themselves 
to the will, nature itself doth wholly abhor from them. 

The thing may be yet more plain by example and experience. 
There are two certain- good things, to wit, justice by works, and 

' There is here a reference to Bellarmin's answer in the affirmative to the ques- 
tion : An homo liberum arbitrium haheat in operihus naturalibus et civilibits? 
discussed, ibid. lib. iv. cc. 6-16. 

2 It wouUl be better to omit the word, certain, throughout this pnssage. It 
is the transhition of the original, rpiaikv)!^ in various forms. 



god's effectual calling. 261 

justice by faith, which is called the justice or rio;hteousness of God ; Ris'iteous- 

'' <^ ' ness by works 

we all have experience that our will naturally is inclined to that °^''"''^' 
righteousness which is by works, and which is a certain human 
good thing. Hence it comes that even to this day all the world, 
following nature, seeks to be justified by good works. But the 
same will doth wholly abhor, and utterly dislike, that righteousness 
which is by faith ; the reason is, because it is a certain spiritual 
and unknown good thing. Hence it comes to pass, that so few 
seek to be justified by faith, and by the alone mercy of God in 
Jesus Christ. 

By this and other such like examples it appears, that man's will 
is more inclined by nature to human good things, and wholly to 
abhor spiritual good things. Albeit in truth, to speak exactly, It 
is Inclined to no good at all, as it is truly good. It is not inclined 
at all, no, not to those human things, as they be truly good and 
acceptable unto God ; for It wills them neither In that manner, 
neither to that end, it ought. So far forth, then, as it wllleth them, 
even those things that are good in themselves are sins, and unpleas- 
Ing to God. Notwithstanding they differ from those evils and sins 
which, even in themselves, and in their own nature, are sins, as 
manslaughter, adultery, theft, and in which I grant there be more 
degrees of sin ; for in these things men sin both in the substance of 
the things themselves, and in the manner of doing, and in the end. 
And the will of man unregenerate is more inclinable unto these 
things by Its own nature, than unto those things which are good 
In themselves. For, first. It is carried, of Its own accord, to those 
which are evil in themselves. Secondly, It hath but some inclina- 
tion to things human, which, in their own kind, are good. Lastly, 
It doth wholly abhor spiritual good things before regeneration. 
Again, I conclude, that human good things, so far forth as man 
unregenerate doth will them, become In some sort evil ; and the 
man unregenerate doth sin In the very desire of them, which thing 
also is true In things indifferent, which are neither good nor evil in 
themselves. For so far forth as man unregenerate doth will them, 
^ And unknoun, is tlic Translator's own. 



262 A TREATISE OF 

SO far forth they become evil ; and the unregenerate man doth sin, 
when he doth will and desire even that which, of its own nature, is 
indifferent, because he doth will it neither in that manner, nor to 
that end, he ought. 

Now, concerning the estate of regeneration, the question is, 
whether the regenerate man hath his free-will ? I answer, if you 
define free-will to be a liberty or power to choose, or Avill, they say,^ 
any of both sides : First, in things indifferent, Ave say that he hath 
this liberty. Secondly, we do not deny unto him this liberty also 
in good things and evil : for seeing that there is a double act and 
a double form in the will of the regenerate man, to wit, the form of 
holiness, and the form of corruption ; and because he hath the first- 
fruits of the new man, and the remnant of the old, it cannot be but 
that the near power of his will be double also, one inclining unto 
good, the other declining unto evil : so that this received definition 
of free-will seems unto me to agree best with the w^ill of the regen- 
erate person. But if you define liberty to consist of a power not 
constrained, tending to good only, and not to evil, then, verily, the 
man regenerate is not so free, but proceeds " only to this liberty, 
which shall at length be perfected in another life. 

Finally, concerning the estate of glorification, the question is, 
whether man, when he shall be glorified, shall have this liberty of 
will ? I ansAver, if you define free-Avill a poAver to make choice of 
either part, even in good things and in evil, then, I say, man, in 
this state of glorification, shall not have it. For he shall have that 
near poAver to good only, because of that form of holiness, or glory 
rather, Avherewith, then, his will shall be endued withal. I deny 
not that there shall be in him also a remote poAver to evil, in re- 
spect of the necessary mutability of the creature, but this remote 
power shall never be a near poAA-er, because God shall for ever 
strengthen him and sustain him in that state of glory. But if you 
follow that latter definition of free-Avill, the glorified person shall 
at length be set free ; for he shall will that onlv Avhich is ffood and 

' They say, — an addition of the Translator. 

- That is : make? progress. Original : ;??w/?-C5SM;n/rtn/. 



god's effectual calling. 263 

acceptable to God, and that without constraint and for ever. Man 
had free-will in the state of innocencj, according to the image of 
that divine liberty, but in the state of glorification, wherein he shall 
come more near to the image of his God, and shall bear the image 
of that heavenly man Jesus Christ, his will shall be much more free, 
and far more ready, to that which is good only. And thus have 
we spoken hitherto of the liberty of will, that is, of that propriety 
or natural quality of the will. 

Now we be to speak of free-will.^ But there be which refer the 
y^ovdi Arbitrium to the mind ;^ for that they deem it is nothing else 
but the judgment of the mind, which goeth before the free action 
of the will, but the word free, they say, doth pertain to the Avill. 
Notwithstanding I think the word Arhitrium doth signify the decree 
of the will itself, that is, that, by this word, we understand the 
function of the will, whatsoever it be, whether it will or nill, 
whether it choose or reject. We ascribe liberty to this purpose or 
endeavour^ of the will, and it is said to be free, even as the will 
itself is called Free-will, for that ever the propriety of the cause 
doth predicate, as the Logicians speak,* both of the effect and of 
the action of the same cause. Free-will, then, is nothing else, in 
my judgment, but the decree or endeavour^ of the will, which is 
without constraint, and which proceedeth from some inward motion 
of the will, and not from any constraining external power. 

A question may be demanded, whether the will, when it doth 
freely execute his function and office in willing freely, or willino- any 
thing, whether, I say, the mind and understanding have not some 
working herein ? I answer, that object, whatsoever it be, which 
the will and the free function thereof doth respect, is first discerned 
by the mind. The judgment also of the mind is twofold : first, Judgment of 

^ flip Tiii?iii 



tlie mind 
twofold. 



1 He has hitherto spoken de libertate voluntatis. He distinguishes man's voluntas, 
the power whose promise it is to choose or reject, from arbitn'um, the act of the 
voluntas in actually choosinj^ or rejecting. See p. 252, note 1. 

2 Mentem in the sense of the intellect or understanding, 
^ Determination. Original : placito. 

^ This clause is not in the original. 



264 A TREATISE OF 

simple and intelligible ; ^ as when, without any discourse or rea- 
soning, it judgeth that this is good, and that is evil; this is to be 
followed, and that is to be avoided. This judgment of the mind is 
of the end, or of some means serving to the end, which is but only 
one. Next, the judgment of the mind is, [the result of reflection,^] 
when as by discourse, or arguing, it judgeth anything to be good 
or evil ; to be avoided or to be followed. This judgment is where 
divers means fall out, of which, after discourse had in the mind, 
one is chosen and the other is rejected. Now the object which by 
the mind and understanding is in some sort showed and discerned, 
the will doth freely will or nill, choose or refuse ; howbeit, since the 
The disorder fall of man such is the confusion of these faculties, or powers of 

and confu- , 

sion which is the mind of man, that what the understanding; iudoeth to be evil 

by nature in o J o 

mM.°"^ °^ ^^^ disalloweth, the very same doth the will choose and prosecute ; 
and, on the contrary, that which the mind approveth for good and 
alloweth, that very same the will rejecteth. 

Of the mind it may be demanded, whether it can discern be- 
tween good and evil — approve the one, improve^ the other? 
This question must be answered by the consideration of that 
fourfold state of man. But because the question chiefly is of 
the understanding of man in the state of corruption, whether 
that can accept or approve the good and reject the evil, our 
answer shall be accordingly. We say, therefore, that if you un- 
derstand that near power, which is a consequent of that corrupt 
essential form, the mind of man in this state can but only allow 
that which is evil ; it may also allow that which is good in itself, 
but not as it is truly good, because it cannot allow it neither in 
the manner, nor to the end it ought, as is aforesaid of will. But to 
approve that good which we call human good, the mmd of man in 
the state of corruption is more inclinable, but far is it from enter- 



' Conceived by the understanding. Original : voyirix.6v. 

2 Not in the translation. Original : Iixvoyitikosi. 

3 That is, reject. Original : improbare. This use of improve is not un- 
known in early English. — See Johnson's Dictionary, s. v. It is ^ill found in the 
peculiar phraseology of Scottish Law. 



god's effectual calling. 265 

talning any spiritual good at all ; for, as the Apostle St Paul salth, 
1 Cor. i. 14, it judgeth every spiritual grace to be folly, for the 
things which are of the Spirit of God are foolishness unto him. And 
thus far have we spoken concerning the freedom of man's will, or 
of free-will. 

It foUoweth now that we speak next of the grace of God, 
which is contrary to free-will or to nature, and which is not only 
the principal efficient cause of faith, hope, and repentance, but 
also the sole efficient cause of them. It foUoweth, then, that we 
treat next of the free grace of God. 



CHAPTER XXXVIII. 

CONCERNING THE FREE GRACE OF GOD. 

The grace of God is the undeserved favour of God, or it is that Grace de- 
whereby God favoureth his creature without any desert of his. 
The Apostle doth intimate this much, Ephes. i. 9, in that he putteth 
no difference between these words, ^^race i^nd a good pleasure ; for|t,3ox;V 
whereas he saith in that verse, that God hath elected us according to 
his free grace^ it seems to be spoken in the same sense and meaning 
with that with which he said before in that same chapter, ver. 7, In 
him we have redemption according to the riches of his grace. For the 
grace and love of God are taken indifferently one for another f 
Rom. ix. 13, / have loved Jacob. This is that love, or that free 
grace, wherewith from all eternity he loved Jacob. Eph. iii. 17, 
That, saith he, you being rooted and grounded in love, &c. And this 
is that grace whereby he loved us from all eternity. Tit. iii. ver. 4, 

^ Unmerited good pleasure. Gratuita benevolentia is Rollock's translation of 
ivloKioc. And his argument is, that, as in the one passage the Apostle uses the 
term, grace, (xo^Q^rog,) and in the other, good pleasure, {ivIoki'xv,) grace and 
good pleasure are synonymous. 

^ The Grace and the Love of God seem also to be used indifferently. Original : 
Yidentur etiam gi'atia Dei., et Charitas sive dilectio, indifferenter accipi. 



2QQ A TREATISE OF 

the grace of God, as it respected mankind, is called tpOMvdPu-rta, or 
love towards man. 

Again, this word grace is taken more generally than this word 
mercy, for whereas mercy doth more properly respect such as are 
in misery and sinners ; grace reacheth unto all creatures of what 
kind or condition soever they be, as well to the blessed angels as 
to sinful men, as may appear by the salutation which Paul useth to 
Timothy in the First and Second Epistle, where he wisheth first 
Grace more gracc to Timothy, as being a more general thing; then, in the 

general than _ ... 

mercy. sccoud placc, mcrcy, as a more particular thing, restraining it to 
the person saluted. For although in those salutations, grace and 
mercy are taken metonymically for the blessings and benefits which 
are conferred, and conveyed to men of God's free grace and mercy, 
yet hereby may appear that the mercy of God, which is the cause 
and fountain of these benefits, hath not so general an acceptation 
as grace. For the meaning of the words is thus much, as if the 
Apostle had said, the benefits Avhich God doth give us are freely 
bestowed upon us, without any desert of ours, and not only without 
desert, but to us which deserve to be punished with all the miseries 
and calamities that can be. 

That it may farther appear that all the blessings and benefits of 
God are derived and conveyed unto us by means of his grace and 
same favour of God, we will search into and consider more deeply 
of the doctrine of grace. God, from and before all eternity, pur- 
posed to be glorified specially in his grace, Eom. xi. 32. God hath 
shut up all in unbelief, that he might have mercy upon all. In which 
place we may see the justice of God to attend on his mercy and 
grace. So, in like manner, all the other essential properties of God, 
as his power and wisdom, &c., all which he subordained to serve 
his grace and mercy. Hence it is, that, first of all, God had, before 
all eternity, past his decrees of grace to the praise and glory of his 
The first de- grace. Eph. i. 6, 12. The first decree of God's free grace was 
free'^grace'! ^ couccming tlic incamatiou of his Son, and the glorifying of him, 
at the appointed time, unto the praise of his grace. Concerning 
the decree of his Son Christ, read Acts ii. 23, and iv. 28 Concern- 



god's effectual calling. 267 

ing the love of the Father to Christj Col. i. 19, Because the Father 
was well pleased in Mm ;^ where you may see that the love of the 
Father is the cause why the fulness of the Deity doth dwell corpo- 
rally in Christ ; for it was of his admirable grace that God would 
have flesh, that is, so base and vile a creature, to be united unto 
God, the glorious and incomparable Creator. 

The second decree proceeding from grace, was concernins: the second ae- 

'- . . <^ree of God's 

fii'st creation of man after his own image; then after the fall, free grace, 
concerning his restoring by his Son Jesus, I trust,^ unto the image 
of his Son ; that is to say, by calling, justifying, and glorifying of 
man to the glory of Christ, and to the praise of his own grace in 
his appointed time. For the restoring and repairing of mankind 
after the fall is summarily set down in these three chief points ; 
read Eph. i. 4, 5 ; Eom. ix. 11 ; Rom. xi. 5, 6. 

Hence followeth the execution of these decrees by same srace Execution of 

God's free 

of God; and the first execution was of the decrees of God concern- erace. 
ing man, which by order of nature had the second place ; for that 
which was first in decree and ordination became the second in 
execution ; and, contrarily, that w^hich was the second in decree 
and ordination became the first in execution. Therefore the exe- 
cution of the decree of God concerning man hath the first place, 
and the same was of the free grace of God, unto the glory and 
praise of the same grace. Therefore the execution of the decree 
of God concerning man, to speak something thereof, was first the 
creation of man, of God's free grace, after the image of his Creator, 
and to the praise of the same grace. Then after the fall of man 
followed the restitution of man, of God's free grace, in and by his 
Son Christ, to the glory of Christ his Son, and to the praise of the 
grace of God the Father. This repairing, which is one of the parts 
of the execution of the decree of God concerning man, consisteth 
of many parts, all which proceed from the mere grace of God, and 
first tend to the glory of Christ the Head, and our Mediator between 

^ Because it pleased the Father that iu him, &c. Origiual : Quoniam in eo 
placuit Patri, ijc. 

- / trusty not in the original. 



208 A TREATISE OP 

God and man ; next, to the praise of the grace of God the Father. 
1 Cor. iii. 22, 23. All things are yours, and you are Christ's, and 
Christ is God's. And concerning this restoring of mankind, before 
we come to the parts thereof, ye must be advertised that, in time, 
it partly Avent before the execution of that decree concerning Christ 
the Son of God, and partly did follow after it. For before the 
fulness of time came, wherein Christ was manifested in the flesh, 
God began to restore mankind, even from the very fall of the first 
man: that is, men were called, justified, and gloi'ified ; and that 
partly by virtue of that decree concerning Christ, which Mas fi-om 
everlasting, and partly because of the manifestation of the same 
Christ, which was to come. But when that fulness of time came, 
and when Christ was now manifested in the flesh, had suffered and 
was glorified, this redemption of man was more fully and richly 
accomplished. For Christ, being now come, works our restitution 
more effectually by his Gospel ; I mean his power is more effectu- 
ally seen and known in our vocation, justification, and glorification, 
than it was before his incarnation. Therefore the execution of the 
decree concerning Christ the Son of God, which was first, falleth 
now as it were into the midst of the repairing of mankind, or of 
the execution of the decree concerning man's redemption. Where- 
fore we shall also speak thereof in the middle place, that so from it 
we may proceed to speak of the parts of the redemption of man- 
kind. 
The execu- The exccution, then, of that decree touching the Son of God, 

tion of the . 

decree con- Jesus Christ, consistctli in his incarnation, passion, and glorifica- 

*^'^™'' tion, and that of the free grace of God, which respected partly 

the humanity of Christ, and partly respected us, who be repaired 

and redeemed by that same very flesh of Christ, hypostatically^ 

united unto the Son of God. Therefore, the execution of the 

The exccu- decrec concerning the Son of God, Jesus Christ, did proceed fi-om 

tion of the ° , 

decree con- ry Jouble ffracc, and was to the praise of that grace of God. 

ccrning O / J- <=> 

dlmpuon. Now I comc to spcak of the recovery or redemption of man- 

^ Original : inroorxTiy.o);. 



god's effectual calling. 269 

kind, or of the execution of the decree concerning the restitution 
of man ; the parts hereof briefly be these : vocation, justification, 
glorification. Our calling, to speak thereof in the first place, is 
by God's free grace, and that in a double respect. For, first in our 
effectual calling, the publishing of the covenant, and the preach- 
ing of the Gospel, is of the only free grace of God. Eph. i. 9, Hav- our calling la 
ing opened unto us, saith he, the mystery of his will, according to his 
good pleasure. Next, faith, whereby we receive the promise of the ^^it'^- 
covenant, which is offered unto us in Christ, is of the mere grace 
of God. Philip, i. 29, JFor unto you it is given for Christ, not only 
to believe, hut also to suffer for him. Hence it followeth that faith 
is the free gift of God. That former grace may be called the 
grace of our vocation ; this grace is common to all that are called, 
elect and reprobate. But the latter grace in our effectual calling 
may be called the grace of faith, appertaining only to the elect ; for 
it is given only to those that are predestinated to life everlasting 
to believe. Under the grace of faith I likewise comprehend the 
grace of hope and of repentance as being subaltern graces, and 
comprehended under this argument of our effectual calling.^ 

The grace of justification followeth this double grace in our 
effectual calling. For that very imputation which followeth faith, 
and that apprehension of faith in our eflTectual calling, proceed also 
of a certain new grace of God. For it cannot be but of grace 
that the justice and satisfaction of another should be imputed or 
accounted unto us as ours ; Rom. iii. 24, We are justified freely, 
that is, by grace, as elsewhere often. This grace the Apostle doth 
always oppose to works and to mei'its, making it the companion Merits, 
to faith in Christ ; for the free grace of God doth well agree, and 
stand with the merits of Christ apprehended by faith, not only 
because that merit is not ours but Christ's, that is, the merit of God 
himself, but much more rather, because the satisfaction and merit 
of Christ is of God's free grace and mere mercy ; For God spared 
not his Son, but gave him to die for us, Rom. viii. 32. Hence it is, 

^ Which are subaltern to the head that treats of cftectual calling. Original : 
tjiim loco de vocatione efficaci suhalterncB sunt. 



270 



A TREATISE OP 



that the grace of God doth more appear in this satisfaction and 
merit of his, than If he had justified us without any merit at all, 
either of our own or of any other. 

Therefore, the free grace of God doth very well stand with that 
merit which God gave us of his own. And if that merit and price 
of our redemption had not been paid by God himself, then surely 
the grace of God had not so manifestly appeared In our redemp- 
tion. And as for man's merit, we say that the grace of God can- 
not in any Avays stand with It. 

The grace of glorification or regeneration followeth the graceof jus- 
tification ; for as [the] pronunciation and giving of sentence Is of grace, 
Eegenera- SO the exccutlon thereof Is likewise of grace, for reofeneration or glori- 

tion or glon- o ? o o 

fj°^*^°" '*,V''' ficatlon is a certain execution of the sentence of justification afore- 

thrsentence golng. Of this grace,see 1 Pet. i. 3; JFko of his great mercy hath 

tion.' begotten us [agaiii] unto a lively hope. Tit. HI. 5 ; According to his 

mercy he saved us, by the fountain of regeneration, and renewing of 

the Holy Ghost. Eph. ii. 5, 8 ; Ye are saved by grace. 

Here ye must observe, that in this work of the restitution of 
mankind, and that in all the parts thereof, there Is but one only 
grace of God, which is the beginning and first cause of all these 
proceedings ; but we, according to the variety of the eflfects thereof, 
do thus distinguish it, and consider of It diversely ; like as the 
Spirit of God, which is one, 1 Cor. xll. 4, In respect of the diver- 
sity of the gifts and effects thereof. Is after a sort distinguished, 
for that In some respect, but not in deed and verity, he seems not 
to be one and the same, as it were, Rom. viil. 15, For you have not 
received the spirit of bondage to fear any more, but you have received 
the Spirit of adoption. 

By this that hath been spoken, understand that there are, as it 
were, four graces of God In the restoring of mankind, and In the 
parts thereof. For whereas there Is a double mercy of God In our 
effectual vocation, to wit : First, an offering of Christ with all his 
benefits In the covenant of grace, or the Gospel ; secondly, faith to 
rifectuai'"'' I'ccelve Christ being oflfered, (under faith I comprehend hope and 
calling. repentance, which follow faith), therefore, In our effectual calling 



god's effectual calling. 271 

two graces must be understood ; the grace of our vocation, or of 
oiFering Christ unto us, and the grace of faith, or of receiving- 
Christ by us. In justification we have a third grace, which we 
may call the grace of justification. And in glorification there is a 
fourth grace, which we may not unfitly call the grace of glori- 
fication. 

Hence we may see, that the first grace, which they call prevent- Preventing 
ing grace, is that grace whereby God first calleth us to himself by 
his Gospel; and the last grace, which is the complement^ of grace, 
to be that grace whereby God doth glorify us together with his 
Son in his kingdom ; for he beglnneth the last grace in this life by 
regeneration, but reserveth the full consummation thereof to an- 
other life by glorification. Thus much of the parts of the restitu- 
tion of mankind, all which proceed from the mere grace of God, 
and are directed unto the glory of his grace. 

We must observe this in general, that all the blessings of God, 
as well those that were from all eternity as those that are in time, 
be founded upon the only and mere grace of God. And that in re- 
spect of grace there is no difference between those benefits of God 
that were before all worlds, as his prescience and predestination, 
and these which are in time, as our vocation, justification, glorifi- 
cation. 

This is the truth of God, and it will stand in despite of all the 
adversaries and enemies of the grace and cross of Christ, which, 
notwithstanding, hold I know not w^hat freedom of will, and that 
our meritorious works do concur in our vocation, justification, and 
glorification, with the grace of God.^ For as touching our calling, 

' Fulfilment. Original : Complementum. 

2 Sed et illud prteterca libenter agnoscimus de jnstificatione dici posse : Ipse 
fecit nos, et non ipsi nos. Deus enim est qui justiticat, ct qui regenerat in spem 
vivam, et nos ejus tactura sunuis crcati in Christo Jesu, in operibus bonis, id 
Scriptui-c'e loquuntur. Ca?terura, sicut respicicndo terminum justificationis, ut 
est, habitum cliaritatis infusum, ipse facit nos, et non ipsi nos, quoniam solus 
ipso habitum charitatis infundit, ita respiciendo dispositionem ad justificationem, 
ipsi nos, Deo adjuvante, facimus, quod expressit Ezechiel c. 18, cum ait : Ipse 
animam suani vivijicavit. — Bellarmin, ibid. p. 708. 



Potentiapvo- 



272 A TREATISE OF 

although they confess this to be true, that preventing grace, as they 
speak, doth so prevent or pre-occupy us, even then, when we think 
nothing of the grace of God, or of preparing ourselves to receive 
grace, but being, as it were, asleep in sin ; yet they do ascribe to 
free-will that affiance' which we give unto faith, whereby we assent 
unto preventing grace, and admit the same,^ as though we had any 
actual free-will or self-power,^ as they speak, to receive the grace of 
God. We do grant some power or freedom of will, whereby it in- 
clines after a sort unto that which is good — I understand a power 
of the matter*— but we do utterly deny that men by nature have any 
actual free-will,^ or that we have a self-power^ to do that which is 
good, as it is good. That self ^ or near power of will, or liberty of 
pinqiia. ^^-jj ^^ good, I define to be that liberty in the will which is by the 
essential form of holiness, or by the image of God which is im- 
printed in the will, as may appear in the chapter of Free-will before 
handled. Therefore we hold and teach, that in receiving the first 
grace, our will stands before God mere passively and not actively ; 
that is, when the free grace of God preventeth it, we say it hath a 
power unto good, but the same to be of the matter only, as schoolmen 
speak, and passive, which they call a remote power. Again, we 
avouch that the same power is made actual by means of divine 
grace preventing us ; that is, by the working of the Holy Spirit, 
who taketh possession, as it were, of us by the preaching of the 
Gospel, Avhereby the Holy Ghost doth renew our hearts, inspiring 
that life of God into us from which Ave were before altogether stran- 
gers, as it is written, Eph. iv. 18, creating in us again that 
image of God which was lost, that image, I say, of holiness and true 
righteousness. 

^ Assent. Original : assensionem. 

2 Liberura enim arbitrium per gratiam pi-a}vcnicnteni excitatum et pra^para- 
tiim, potest per vires, quas a Deo recipit, coopei'arl ad suam ipsius conversionein. 
— Bellarmin, ibid. p. 707. 

2 Proximate power of tlie will. Original : potentia propinqua voluntatis. 

^ See chapter on Free Will., p. 254, where he calls this power, in the lan- 
guage of the schoolmen, remota potentia., and materice consequens. 

5 Original : qucB actu sit. 

^ Sec note 3 supra. 



god's effectual calling. 273 

As touchino; our iustification, where our adversaries do affirm thatropish jusu- 

° , , fication. 

it is twofold, terming the first habitual, and the second actual ;^ 
they say, that we are prepared by our free-will to the first justifi- 
cation as by a principal agent, and by the grace working together 
with the same.^ But as for the second justification, that they place 
in works proceeding from free-will and from our first justification, 
which they call infused grace. And here they ascribe life ever- 
lasting to the merit of this second justification,^ which doth consist 
in the works of our free-will, and of infused grace, as they call it. 

Hence we may see that they do not attribute to the only grace 
of God any of the former benefits, neither justification, nor voca- 
tion, nor glorification, nor any of those spiritual graces which God 
in time gives to his children. But they do part them between 
God's grace, free-will, and man's merit. Finally, if any comparison 
be made between God and us concerning the conferring of these ^o"'- 
benefits, we shall find them to ascribe more to us and our free-will, 
and our works, than to the grace of God. But we have Avritten 
somewhat of this before in the chapters of our Effectual Calling, 
of Repentance, and of Free-will. Therefore I refer the reader to 
these places, and here I end this matter. 

Thus fiir, then, have we spoken of this common-place of our 
effectual calling, which, because it comprehendeth under it many 
other points of divinity, it may be well reckoned amongst the most 
genei'al heads of theology. 

' Semper enim docuimus et docemus, justiiicari homines ex fide et dilectione 
ac operibus bonis ; ita ut ad praeparationera ac dispositionem ad justificatioiiem 
requivantur actus fidei, spei, et dilectionLs, qnos ipsos tamen nou liabemus, nisi 
Doi gratia nos praeveniente, excitante, et adjuvante : Ipsa vero formalis jiistifi- 
catio consistat iu remissione vera omnium peccatorum, et infusione habituura 
fidei, spei, et cliaritatis, quos propter Cliristi meritum, Deus in corda nostra 
gratis ditfundit. Denique actualis justitia sit legis diviuaj obedientia et obser- 
vatio, ad quam non ex nobis idonei sumus, sed ex spiritu gratia;, id est fidei, 
spei, et charitatis, nobis a Deo per Christum douato. — Bellarmin, ibid. p. 1202. 

2 Praeterea, potest homo nondura reconciliatus per opera poenitenticB impe- 
trare et mereri ex congruo gratiam justificationis. — Bellarmin, ibid. p. 1022. 

^ Catholici omnes agnoscunt opera bona jiistorum esse meritoria vilte 
ajterua?. — Bellarmin, ibid. p. 1009. 

VOL. I. 6 



274 A TREATISE OF 



or THE MEANS WHEREBY GOD FROM THE BEGINmNG HATH 
REVEALED BOTH HIS COVENANTS UNTO MANKIND. 

Kinds or QUESTION. How many icays are there tcherehy God from the he- 

vciation. ginning hath revcalcd all his ivill, that is, the doctrine of both covenants, 
of works and grace, unto mankind? 
Ansaver. They are two. 
q. Which he they ? 

A. The first is a lively voice, the second is the Scriptiu'e. 
Q. What callest thou a lively voice ? 
AVhat is ■^' The first means of revelation, whereby God, partly by his 

ilvdy voice, own moiith, and partly by men, hath manifested the whole doctrine 
of both covenants to his Church from time to time. 

Q. What loere the instruments of that lively voice from the he- 
ginning ? 

A. First, God himself spake sometimes by his Son in the form 
or likeness of man, appearing to the Fathers ; sometimes by his 
Spirit inwardly in the heart. Secondly, the lively voice of Angels 
was heard. Thirdly, the lively voice of men, first of the Fathers, 
then of jNIoses and the Prophets ; after that of John the Baptist 
until Christ. Then followed Christ himself, manifested in the 
flesh. Last of all, the lively voice of the Apostles of Christ. 

Q. This kind of revelation, ivhich loas by a lively voice of all those 
TiiR quality ivhom you have named, ivas it by inspiration, and altogether free from 

of it. ,, 

error i 

A. Concerning the lively voice of God himself, of Christ, and of 
the Angels, there is no question. And as concerning men, whose 
lively voice God hath used from the beginning of the world hitherto, 
in revealing his will to his Church, they truly, albeit they were 
sinful men, and in part only regenerated ; notwithstanding, in the 
delivery of the doctrine of the truth of both covenants, they were 



Wliosc it 
■was. 



god's effectual calling. 275 

so extraordinarily governed and inspired with the Holy Spirit of 
God, that they could by no means err. 

Q. Dust thou mean, then, that all men, as many as have been from 
the beginning of the world hitherto, hy whose mouths God hath spoken 
to his Church, iccre men extraordinarily endued ivith extraordinary gifts 
of the Holy Ghost, and confirmed by miracles ? 

A. I mean even so ; for prophecy in time past came not by the 
will of man, but holy men spake as they were moved by the Spirit 
of God. 2 Pet. i. 21. 

Q. At what time began this lively voice in the Church ? 

A. It began even in the first creation of man. wienitbc- 

° gan. 

Q. Hoic long hath the lively voice of God and men, tvho could not 
err in delivering the doctrine of the truth, continued in the Church of 
God'i 

A. It hath been from the beginning of the world, even to the continuance 

° , ^ ' of it. 

death of the Apostles, all which time there was almost no age 
wherein at least some one holy man of God was not extraordinarily 
stirred up, w'ho could not err in delivering the doctrine of the 
truth. 

Q. Why do you say almost ; was there any intermission at all ? 

A. Truly there was ; but I will name only some more notable 
intermissions, which may be gathered out of the Holy Scriptm^es. 
First, in the age of the Patriarchs it is observed, that there was an 
intermission in Terach's time, who was the father of Abraham ; 
for albeit he retained some grounds of truth, received from his 
lathers, notwithstanding he became an apostate and an idolater, as 
is manifest by the history.' Next, there was an intermission also 
when the people lived in Egypt, for from the death of the sons of 
Jacob, even to the departure out of Egypt, Ezekiel testifieth, 
chap. XX. 8, that all the people were fallen from God to the idols of 
the Egyptians. Lastly, there was an intermission from ISIalachi, 
the last of the prophets, until John Baptist, in all which time 
no prophet was raised up ; notwithstanding, the AVord of God 
was continued amongst the people of the Jews by high priests and 

^ Joshua xxiv. 2. 



276 



A TREATISE OF 



the ordinary ministrj, but not without corruptions, so that, at the 

coming of Christ, for the more part the doctrine of truth was now 

corrupted. 

V .'^f!''!^''-^ Q. Ourjld not the lively voice of God, lohich is not subject to error, 

not8ui3jertto/,g continued in the Church until the, coming of Christ, because you said 

Christ.*'^ ^/iO'^ this lively voice did continue in the Church till the coming of the 

Apostles only ? 

A. The lively voice of Christ continues in the Church, I confess, 
but not the lively voice either of God or of extraordinary men, such 
as were the Fathers, Prophets, and Apostles ; but only the lively 
voice of ordinary men, of pastors, and doctors, who both may err, and 
do err, whensoever they depart, never so little, from the prescript 
word of the Prophets and Apostles. 

Q. But God hath given a greater measure of his Holy Spirit to his 
Church, ichich now is under Christ, than ever he gave to the old Church. 
Therefore, if in the old Church there was a lively voice ivhich coiddnot 
err, how much more shall there be noxo in the Church of Christ a lively 
voice which cannot err ? 

A. It is true, indeed, tliat together with this full revelation, 
which Is contained in the writings of the Apostles, a more full 
spirit was given to the Church of Christ which now is than was 
given to the old Church. But hence it followcth not that either the 
Churcli, or the pastors and doctors in the Chvu'ch, are so governed 
with that spirit, that they cannot at all err in delivering the truth. 
For this was the extraordinary gift of the Holy Ghost, which was 
given but for a time ; but the gift of the Spirit, which Avas given 
to tlie Church of Christ since the times of the Apostles, is ordinary 
and perpetual ; to wit, the gift of sanctification, illumination, and 
regeneration. 

Q. Tlie Church, then, ivhich now is, seems to be in a icorse case than 
the old Cliurch teas, which had the lively voice of God, and of men 
ivhich could not err ? 

A. That doth not follow ; for this Scripture of the Prophets and 
Apostles, which now the Church hath, doth not err in doctrine, 
and contains also a most full and clear revelation of the truth. 



god's effectual calling. 277 

Q. Albeit I should grant the condition of our Church to he better 
than of that old Church which was before Moses, and lohich had the 
tradition and use only of the lively voice^ and that very imperfect and 
obscure ; notwithstandiny I see not how the Church loas nut in better 
case, ichicli was after Moses, even to the coming of Christ, as having 
not only the use of tradition and of a lively voice, but also of the Pro- 
phetical Scripture as a light shining in a dark place ? 

A. Truly that Church had both, that is, both the sound of a 
lively voice, and of the Scripture and written Word of God ; but 
neither perfect nor absolute. But this Scripture, which our 
Church alone ' hath, contains a most full and plain revelation ; for 
even one form or manner and kind of revelation, which is perfect 
and full, must be more excellent than two which are both imper- 
fect, or which contain an imperfect revelation of the truth. 

Q. But there is no man who would not say it ivere better tvith this 
our Church if it had some lively voice lohich, in speaking and answer- 
ing to all controversies, might not err ? 

A. They have Moses, the Prophets, and Apostles, that is, 
the writings of Moses, of the Prophets, and of the Apostles, and 
those truly not only sufficient but most perfect ; wdience only if they 
cannot learn the truth by them,^ and decide and end all contro- 
versies, they will not be instructed with the lively voice of any 
extraordinary man : howbeit, as I have said before, the lively 
voice Avas to continue only so long in the Church, as something was 
wanting to the full declai'ation of the mystery of Christ. So that, 
if now there should be any need of the lively voice either of God, 
or of some extraordinary man in the Church of Christ ; that truly 
should plainly argue, that the revelation of the truth and mystery 
of Christ is not perfect as yet nor accomplished. 

Q. You conclude, then, that since the Apostles' time there hath been 
no lively voice heard in the Church which could not err ? 

A. Yea, truly. 

1 Which alone our Church hath. Original : quam solam habet nostra ecclesia, 

2 From which indeed if tliey cannot learn the truth. Original : ex quibus 
quidem si veritatem nan didicerinU 



278 A TREATISE OF 

Q. Why did a lively voice, not subject to error, contiinie in the Church 
all that time, which was from Adam to the Apostles? 

A. To speak nothing of the will of God, with the which alone 
we ought to rest contented ; first, the condition of the Church did 
require this continuance, and then the measure of the revelation 
that then was. 

Q. TVliy the condition of the Church ? 

A. Because the visible Church in all that time, which was from 
Adam to the Apostles, was both in place moi'e strait, as being shut 
up in one family, or in one nation, and was, by reason of age, weaker, 
or not so well grown. For the Church before Christ, if I may so 
speak, was either as a child or as a young man. 

Q. What then? 

A. The lively voice doth more easily reach, or extend itself to 
a Church, which is in place more strait, and to the saints fewer in 
number ; and the Church being as yet unexperienced by reason of 
the age of it, and less grown, had need of the lively voice of a 
teacher, none otherwise than children have need of the lively voice 
of a master, who, as it were, stammeretli with them. But after the 
coming of Christ, when the Church was sufficiently instructed by 
the lively voice of Christ, and of his Apostles, and now come to 
man's estate, there was no more heard any lively voice either of 
God or of men extraordinary. 

Q. Why did the measure of revelation require this ? 

A. Because all that time, which was from Adam to the Apostles, 
there remained as yet something more clearly and more manifestly 
to be revealed ; and the revelation of the doctrine Avas, in several 
ages, made more manifest, still as pertaining to the substance of it. 
And so long as some thing remained to be more clearly revealed, 
so long a lively voice was to continue ; for every new revelation 
ought first to begin with a lively voice. 

Q. Seeing that the last and most full revelation teas hy the lively 
voice of Christ and his Apostles, hath there ever since been heard any 
lively voice, cither of God or of any extraordinary man ? 
A. None at all. 



god's effectual calling. 279 

Q. Do you gather by these things, which you have spoken, concerning 
the causes of the continuance of a lively voice in the Church, what was 
the use of it heretofore in the Church ? 

A. Yea, truly ; for the use of it was, first, in respect of the Church 
itself, to give it instruction while it was yet so small for place and so 
young in knowledge ; next, in respect of revelation, to deliver it 
from time to time more clearly and evidently unto the people. 

Q. By this use of a lively voice, which you have here mentioned, it 

seems that this kind of revelation, which teas by a lively voice, icas the 

more simple, and the more familiar, and the more imperfect, and, tliere- 

fore, the more fit for persons and things that were of like imperfection'^ 

A. It is even so as you have said. 

Q. Hitherto I have heard you speak concerning a lively voice ; now, 
I would hear something of you concerning the subject of it; what say 
you, then, was taught all that time by a lively voice ? 

A. In all that time, and in every age, the self- same, and the tiic subject 
whole truth of God, v/as delivered by a lively voice. the uveiy 

' '' '' voice. 

Q. JVherefore, then, said you, that the perfect manifestation of that 
mystery of godliness was not accomplished till the Apostles^ time'? 

A. By that fulness and perfection I understood not the substance 
of the doctrine itself, but the quality, that is, the clearness of one 
and the same doctrine. For the mystery of Christ was in the 
Church, and was manifested, in some measure, from Adam unto 
Christ and the Apostles ; but if the comparison be made of times, 
it may be said to be shut and hidden in all ages before the comino- 
of Christ. 

Q. iVas the purity of the heavenly doctrine sufficiently conserved 
and kej/t by a lively voice ? 

A. The history shows plainly that the doctrine delivered by a 
lively voice was often corrupted and adulterated. 

Q. Hoiv, then, tvas it restored ? 

A. It seemed good to God, afterward by new revelations, to 
restore the purity of his word decayed, to conserve and keep it, 
and to give a more full declaration of it. 

Q. Was the purity of doctrine sufficiently preserved and kept so ? 



280 A TREATISE OF 

A. Not SO, verily ; and therefore it seemed good to God at length 
to add hereunto the written word. 

Q. Are there no other causes of xcritincj the Holy Scripture^. 

A. There are ; for, first, the condition of the Church required 
that the Scripture should be added unto the lively voice ; and, 
next, the measure also of revelation. 

Q. Why the condition of the ChurcJi ? 

A. Because at length, in Moses' time, the Church began to be 
botJi in place more large, as being spread throughout a whole 
nation, and to grow greater and riper in years ; for the time from 
Moses unto Christ was, as it were, the time of the middle age or 
young years^ of the Church. 

Q. What then ? 

A. The written word, therefore, was first^ in respect both of place 
and ripeness of age. For both a whole nation is more easily taught 
by writing than by voice ; and the age which is more ripe is more 
capable of that doctrine which is delivered by writing, that is, by 
that kind of revelation which is not so familiar and simple, and by 
writing doth more easily conceive any man's meaning. 

Q. Why doth the measure of revelation require the xoritten icord? 

A. Because, whereas before Moses, the revelation of the mystery 
of godliness was small and very obscure, it seemed not good to the 
Lord to cause it straightways to be written, to the intent it might 
be kept for posterity. But wherein Moses' time the revelation 
began to be much more clear than before, then it seemed good unto 
God to commit it to writing, to the intent it might be reserved, and 
remain for those which should come after. For that which is more 
perfect and full, that we are to write, to this end, that it may re- 
main both for us and our posterity ; but that which is more imper- 
fect, that we do not esteem worthy the writing, or to be reserved 
unto posterity. 

Q. Before you go any further, I would have you declare unto me the 
ages of the Churchy whereof you have so oft made mention ? 

' Original : adolesceiitia. 

^ Suitable Original : convenit. 



god's effectual calling. 281 

A. I will do so. 

Q. How many ages then, say you, are there of the Church? 

A. Three. The first was from Adam unto Moses, which v/as the 
infancy and childhood of the Church. The second, from Moses unto 
Christ, which was the youth or middle age of the Church. The 
third, from Christ and his Apostles, even unto the end, which may 
be called the ripe age of the Church, if it be compared with the 
ages past ;^ for otherwise we are not men grown until Ave be gathered 
together with Christ our head in heaven. 

Q. Do you mean, then, that God hath respect always of these three 
ayes in his iwoceedinys with his Church ? 

A. I mean so, indeed ; for, that I may so speak, he hath tem- 
pered these three things proportionally to these three ages of the 
Church ; to wit, first, the measure of revelation ; secondly, his Holy 
S]iirit ; thirdly, the manner of revelation. 

Q. Declare, I pray you, more particularly what you have said. 

A. To the infancy and childhood of the Church he gave the least 
measure of revelation, to wit, first, the first principles of religion 
only. Secondly^ the least measure of the Holy Spirit, to wit, that 
which was proportionable to the revelation. Thirdly, one only 
kind of revelation, which was by lively voice, as being the most 
fit for the instruction of infants, and of such as were weak in the 
faith. 

Q. I understand ichatyou say concerning the first age of the Church ; 
now, I icould have you speak concerning the middle age, which you call 
the youth of it, and to apply these three things mentioned to it in like 
manner. 

A. To the middle age of the Church he gave, first, a greater 
measure of revelation. Secondly, so to speak, a greater portion of 
the Holy Spirit. Thirdly, a double kind of revelation, the lively 
voice, and the Scripture. The lively voice, I say, because as yet 
it was but weak; and the written word, because it was in age 
better grown, and so more capable, in some sort, of the word 

' Those ages that had goue before. Original : ciwi prcecedoUibus illis cBlatibus. 



282 A TREATISE OF 

written ; for God hath tempered^ these two kind of revelations to- 
gether, and of both hath made a middle kind of revelation, accord- 
ing to the time and age which we call the middle, and, as it were, 
the temperate age. 

Q. You have spoken of the first and second age of tlie Church, noio, 
I pray you, speak of the third. 

A. To the third age of the Church, which I call the manly or 
ripe age, he gave, first, a full measure of revelation. Secondly, a 
most plentiful effusion of the Holy Ghost. Thirdly, both those 
kinds of revelations, and that now truly containing a full and perfect 
'revelation ; he taught it by lively voice for a certain time, and, 
after this, he added the writings of the Apostles. And when, as 
the mystery of our salvation was fully revealed by that lively voice 
first, and then that full revelation was written, ever since there 
hath been no more use of the lively voice of any extraordinary 
Prophet or Apostle. But the Scriptures, written first by the Pro- 
phets, and after by the Apostles, remained only without any lively 
voice, which could not err. 

Q. Where must ice begin to count the third age of the Church ? 
A. Not so much from the coming of Christ, and the sending of 
his Apostles to all nations, as from that time when the Apostles 
ceased to speak Avith lively voice as well to the Jews as to the 
Gentiles ; for even then the Church catholic came to man's estate 
and full growth, and then the Church began to understand and to 
learn the will of God by the written word,^ as being a more accurate 
and perfect manner of revelation. The time then which was from 
the coming of Christ until the death of the Apostles, was as it were 
a passage from the middle age of the Church unto the full growth 
and ripeness of the same. 

Q. I understand what you say concerning the causes of addition of 
the written word to the lively voice and of the several ages of the Churchy 



1 Original : tempcravit^ mcaniug " compounded," which is the sense in Avhich 
■vve must understand " temperate," four lines below. 
" Written word alone. Original: ex solo scripto. 



god's effectual calling. 283 

noio I woicld have you speak something concerning the Scnpture, or of 
the ivriting of God^s loord. 

A. I will do so. 

Q. Whaty then, call you ivriting or Scripture ? 

A. I call Scripture or writing the second kind of revelation, 
whereby God either by himself, or by the means of men, extraor- 
dinarily revealed those things, which already had been delivered 
by lively voice before, to wit, in that first kind of revelation. 

Q. Who, then, icere they who ever since the beginning have ivritten? 

A. First, God himself; next, men, Moses, the Prophets, and the 
Apostles. 

Q. This kind of revelation, which was by writing, teas it not subject 
to error like as that kind which teas by a lively voice ? ^ 

A. No, truly ; for concerning that which God himself did write 
there is no question ; and, touching men, they were so extraor- 
dinarily inspired and governed by the Spirit of God, that in 
writing they could not err at all. 

Q. JFhen began it then- to be written ? 

A. In Moses' time. 

Q. How long did the word written continue in the Church ? 

A. The Scripture, or the act of writing, continued fi'om Moses, 
even to the Apostles, all which time there was almost no age 
wherein extraordinarily some one was not stirred up, who, in de- 
livering the doctrine of truth by writing, could not err. 

Q. You think otlierwisc of the Scripture itself than of the act of 
ivriting ? 

A. I do so ; for the Scripture itself, or that which is now ^^TItten 

^ Oixr author does not mean that the revelation by a " heavenly voice," was 
subject to error — though his words are ambiguous. They are : yin modus hie re- 
velationis qui fuit per saiptionem ei'Tori non est obnoxiiis^ perinde ut modus ille 
quifuit per vivam vocem ? He evidently understands 7ion-ohnoxms to be a com- 
pound term — " free from " eiTor, as the revelation by a lively voice was {non- 
obnoxius) free from error. And, accordingly, the answer begins : Ita est, " Yes, 
it is free from eiTOi*." 

2 " When at length," i. e. in the progress of the Church. Original ; Quando 
demum,. 



284 A TREATISE OF 

by Moses, the Prophets, and Apostles, yet continues in the Church 
and shall continue unto the second coming of Christ. 

Q. Was there any intermission of writing the icordfrom Moses unto 
the Apostles ? 

A. There was ; for it appeareth in all that time, which was from 
Malachi till John the Baptist, none Avas stirred up, either prophet 
or writer inspired by God, for the books of the Maccabees be not 
given by inspiration, as we shall show hereafter.^ 

Q, You said that writing continued in the Church until the time of 
the Apostles ; ought it not then to continue unto the end ? 

A. Like as, since the Apostles' time, there is no lively voice 
heard in the Church, which can be said to be so governed by the 
Holy Ghost that it cannot err at all ; so, since the Apostles, no- 
thing is written in the Church which may worthily be called or 
said to be given by inspiration. 

Q. What, then, do you think of so many writings of godly and 
learned men, which have been published since the times of the Apostles, 
from time to time, to the great good and profit of the Church ? 

A. Verily, I think of the writings of the pastors and doctors in 
the Church as I think of their pi'eaching, to wit, that both be sub- 
ject to error, and neither is so governed by the Holy Ghost, but in 
delivering the truth of God they may err. 

Q. It seemeth, then, that the condition of the Church, which, since 
the time of the Apostles, is not so good, as having neither the lively voice, 
as is aforesaid, nor the writings, as now you speak, of those very men 
who in delivering the truth cannot err ? 

A. It hath the Scriptures of the Prophets and Apostles, which, 
as pertaining to the substance of revelation, is full ; and, as touch- 
ing the kind and form of revelation, it is given by inspiration, and 
not subject to error ; out of the Avhich Scripture whosoever do not 
learn all things which are necessary to faith and salvation, assuredly 
such would not receive from the mouth of God himselfj openly 

1 He refers to the treatise on " Effectual Calling," where the Apocrypha is 
discussed. See chap. xvii. The subject forms no part of this Catechism. 



god's effectual calling. 285 

speaking in an audible and intelligible voice, the doctrine and in- 
struction of faith and salvation. 

Q. Wherefore did the Lord so continue to record his will by wi'itina The cause oi 

the continu- 
al the Church all that time, ivhich icas from 3Ioscs to the Apostles? anceofwrit- 

' -^ -' ing God's 

A. There are the same causes of the continuance thereof, as are^^**"^* 
of the addition of the lively voice unto writing ; for both the condition 
of the Church and the measure of revelation required the same. 

Q. Why the condition of the Church ? 

A. Because the Church continually increased and grew, as in 
numbers, so in knowledge. 

Q. What then'? 

A. The greater number and riper knowledge do require this, 
that the word be written. 

Q. Why the measure of revelation ? 

A. Because the revelation of the doctrine of salvation was from 
time to time made more clear and manifest, even unto the times of 
Christ and his Apostles, at which time it was in the end complete 
and perfected. For it was meet that every revelation manifested 
more clearly and fully should be recorded in writing, to this end, 
that it might be surely kept and delivered to posterities. 

Q. Can ye gather by these things the use of the continuance ofiue use of 
Scripture in the Church of God ? ^" "*^' 

A. Yea, truly. 

Q. What is then the use of it ? 

A. To pass by the consideration of the purity of doctrine, the 
first use was in respect of the Church, for the instruction thereof, 
as being now in place more ample and large, and in knowledge 
more perfect. Secondly, it was In respect of the revelation of the 
doctrine itself, that It might compi-ehend and keep it more fully and 
clearly. 

Q. By this use of Scripture, or icriting, which you give, it seems that 
this kind of revelation, ivhich is by ivriting, is somewhat more perfect 
and high, as that which is best agreeing and fitting to persons and things 
that are more perfect ? 
A. It is even so. 



286 A TREATISE OF 

Q. Thus Jar, then, for ici'iting or Scripture. Noxc I icould have 
you declare something unto me concerning the subject of this writing, 
and of the matter itself which is written ? 

A. As touching the substance, the very same is written which 
was before delivered by the lively voice. 

Q. I pray you sjjeak in order unto me of the subject or argument in 
Scripture, written first hy God himself, secondly by rnen, by Moses, the 
Prophets, and Apostles. 

A. I will do so. 

Q. What then hath God written ? 

A. The sum of the doctrine of the covenant of works, and of the 
law, even the very same which he had delivered first by a lively 
voice to the Fathers and to Moses. 

Q. What hath Moses icritten ? 
Jioscs- books. A. All the celestial doctrine, which he had received partly of 
the Fathers by tradition, partly of God himself, who spake mouth 
to mouth' with him, for so the Scripture speaketh ; partly he had 
learned of the Holy Ghost by an inward inspiration ; and, to speak 
in a word, whatsoever had happened to him, and to all the people 
in his lifetime, for the space of one hundred and twenty years, 
all these things he committed to writing, and gave to the people. 

Q. Did Moses, then, write whatsoever true doctrine was delivered 
from the beginning of the world to that time ? 

A. Moses omitted no point of true doctrine, which at any time 
had been delivered concerning either faith or manners, for from the 
beginning unto that very time one and the same doctrine of truth, 
as touching the substance, was taught full and whole in all ages. 
The difference only was in the measure of the revelation of it, that 
it is accidental ;^ and Moses delivered this doctrine fully and wholly 
by lively voice more clearly and manifestly than ever before ; then 
after this, it w^as recorded in writing. 

^ Face to face. Original : ore ad os. Sec Exodus xxxiii. 11, &c. 

^ In accidente, i. e. in a jiart not necessarily belonging to the essence. The 
substance was the same, bnt the fullness, called in the hmgnagc of the sclioohnen 
accidens, was different. The distinction will be seen from the next note. 



god's effectual calling. 287 

Q. What did the Prophets ivrite, ivho folloioed 3Ioses every one in 
their time and order ? 

A. The same and all, as touching the substance, which Moses 
had written before ; the difference only was herein, that every 
one by revelation did add a more clear and manifest interpreta- 
tion, as the bright morning star did approach more near. 

Q. What have the Apostles written after the Prophets ? 

A. All and the same, which from the beGfinnin"; of the world in 
all ages before them Avas both by lively and audible voice delivered 
and written, they first also by lively voice delivered the same, and 
after committed it to writing. 

Q. Do you, then, make no difference betioixt the writings of the Pro- 
phets and of the Apostles ? 

A. In the matter and substance, none ; in the clearness and per- 
spicuity thereof, very great ;^ for the Scriptures of the Apostles, 
containeth the same revelation of the mystery, which was declared 
from the beginning of the world, but most fully and most clearly. 

Q. I have lieard you speak concerning both kinds of revelation^ con- 
sidered without comparison ; now I would have you to compare together 
the lively voice and meriting, that by comparison it may appear whether 
it is of greater dignity and authority. 

A. I will compare them together. The lively voice and Scripture 
are compared either in respect of substance and of matter itself, 
which is revealed by these means, or in respect of the kinds of the 
revelation of it. If comparison be made in regard of the matter or 
substance, they must needs be both equal and alike, seeing that the 
matter in either is one and the same ; but if you compare the kinds 
of revelation together, it cannot truly be denied but that the first 
and better place is due to the lively voice, seeing that the lively 
voice is both in respect of time more ancient, and was before the 
organs or instruments thereof^ — for the mouth is an instrument 
more worthy and to be preferred before the hand — and is a kind of 
teaching more familiar and more fit for the capacity of such as are 

^ Original : in re et substantia nullum, in rei claritate et accidente magnum. 
2 Is first in point of instruments. Original : organis prior sit. 



288 A TREATISE OF, ETC. 

more rude and ignorant. Albeit, also, in some respects writing is 
to be preferred before the lively voice ; for it is a more perfect and 
accurate kind of revelation, fit to instruct those that are more perfect, 
and to keep the truth more firmly. In the meanwhile, it cannot be 
denied but that in other respects they are both alike, for they have 
both spoken and written the same thine-, and in the same manner,^ 
to wit, as being guided and moved by the Holy Ghost and inspired 
of God, 2 Pet. i. 21; 2 Tim. iii. 16. To conclude, seeing that now 
the livel}' voice by the will of God hath ceased, and in the place of 
it the Scripture hath succeeded ; so, that whole dignity of the lively 
voice before mentioned is, and ought worthily to be, ascribed and 
referred unto the Scripture, or written Word of God. 

Q. Do you mean.) then, that the Prophetical and AjwstoUcal Scrip- 
ture ought to he noio in as great account loith us as the lively voice of 
God himself y and of extraordinary men was in times past ? 

A. I mean so ; and in this kind of revelation alone I willingly 
rest, as in that which came by inspiration from God, so long, until 
I shall hear at his glorious coming that lively and most sweet voice 
of Christ my Saviour ; when he shall say to them who shall be at 
his right hand. Come, ye blessed of my Father, inherit the kingdom 
prepared for you from the beginning of the world. To whom be all 
praise for ever. Amen. 

To God only ivise be praise through Jesus Christ 
for ever. Amen. 



^ For it is this same men that hath both spoken and written ; and that 
in the same manner. Original : idem cnim et loquuti sunt^ et scripsei'unt, et 
eodem modo. 




^^^^ PLACES OF THE 
1^®I Epiltles of Pavl. 






^pj^ PREACHED BE M. ^^jri 



ROBERT ROLLOK 

Minifter of the Euan- >Q7t' 
gell of lefus Christ at 

Edinbvrgh. 




EDINBVRGH 



■^Printed by Henrie Char-Ojl^^o 
), teris, 1599. ^^WL 



Cum Priuilegio Regah 




TO THE CHRISTIANE READER. 



As all the godlie and profitabill instrumentis in the Ku-k of 
Christ haif not lived togidder at ane time, nor in ane land ; bot 
the Lord, even the Lord of the harvest hes sent furth heir and 
thair, now and then, labourers, according to his awin gude pie- 
sure, and as he hes sene the neid of his people and corruptioun of 
the time to crave. Sa he hes never at onie time communicat all 
graces to ane, bot according to the divers turnis that ar to doe in 
his house, hes given unto diverse men diverse graces, sa that in 
everie ane thair hes bene and is to espy sum grace (at the leist a 
greater measure of it) quhilk ane uther laikis. Thair ar diversitie 
of gifts, bot the same Spreit, and thair ar diversitie of administra- 
tiounis, bot the same Lord : and thair ar diversitie of operations, 
bot God is the same, quha wirketh aU in all, sayis the Apostle. 
Zit thair is never ane quhome the Lord ever sent, or dois send 
furth, bot they have brocht and bringis with them gold, mirrhe, 
and franckincense : that is, even he quhais grace in comparisoun 
will be called mein, being considered in the self, is mair precious 
nor the maist precious thing in the warld, and mair savorie in the 
spirituall sanctuarie, then all the odouris and perfumes in the eirth. 
Amangis the rest of the Lord his Messingers that hath cum furth 
in thir last times, qulien we remember of that worthy and deir 
servand of God, M. Robert Rollok, (quha having died in the 
Lord now restis fi'a his labouris), and considderis the great varietie 
and diversitie of excellent graces and gifts quhilk the Lord maid 
to scliyne in him, we cannot bot admire the Lord his bountie and 
riches of his niercie, schawin furth in the persoun of that man to- 
wardis this last and declyning age of the warld. For, to banische 

T 2 



21*2 TO THE KEIDElt. 

darkiies and ignorance, tliis man come furth with a measure of 
licht and knawledge far bezond uthers, quliilk he hes em])loyit sa 
profitablie to the weill of God his Kirk, as I think thair be few 
pairtis of this land (for of uthers I ceis to spcik) that findis not 
the fruit of his travellis : quhair thair is not ane or mae in quhome 
the Lord used him as ane instrument to dres and prepair them 
for his wark. Bot quhen I speik of knawledge in this man, I mon 
call it sanctified knawledge, quhilk al men that knew him micht 
cleirlie have persaved : First, For that he used all his knawledge 
in sciences, in artes, and languages (quhilk in him was not small) 
as helpis and furtherances to that chief point of knawledge quhairin 
standis life cternall, even of the Lord and of his sonne Jesus 
Christ quhome he hes sent. Nixt in his account and estimation 
quhilk he had of all thir giftis, notwithstanding excellent in them- 
selfis, he estemed him to knaw nathing bot Christ and him cnici- 
fied ; and last of al in that singular blissing of God that accumpa- 
nied al his travels, sa that the Lord, be the visibil incres declared, 
that he planted in his name, he watered in his name, and as he la- 
boured to him, sa he reaped to him. lie was wise, bot wise accor- 
ding to sobriety. lie was zealous, bot (quhilk is raiv), his zeall 
was tempered Avitli a halie discretioun, quhilk keipis men from com- 
mitting of that quhilk is unworthie of thair calling. For suppois 
the Disciples of Christ wer commended fra that effect of thair zeal, 
that they left al to follow Christ, zit they are als fjir discommend- 
ed, quhen (as Avald appeir of zeall), they craved that fyre micht 
Q.nm doun from lievin and consume the Samaritanes. Zca, our 
Maister sayis to them, Ze knaw not of quhat spreit ze ar. Bot by 
the way ane of the symptomes of the seiknes of our age appeiris 
not to be heit, bot cauldnes ; and sa our diseis is the mair deidlie ; 
for the bodie that is hait, is distempered, bot the bodie quhilk is 
altogidder cauld, is dead. Thair was beside all thir graces in that 
notabill servant of God sic a rare and wondcrfull grace of humility 
and meikncs, quhilk in sic sort seasoned all the rest of his graces, 
that he was content to abase him self under al, and to becum, as it 
wer, ane servant to al, that he micht win al to Christ. He culd 



TO THE REIDER. 293 

never be clrawln to give over hard and rigorous ane censure of ony ; 
he met never the calumnies and bitter speiches of men with the 
Hke, he spak never of the maist deboschit sinner, bot with pitie, 
schawing him self ever touched with ane sense of the common 
miserie and conniption of nature. He eschewed all schawls and 
ostentatioun, to lurk at his studie and meditation he tuke pleasure, 
sa that to be sene he desired never, except quhen the exercises of 
his calling drew liim in publict. To be schort, all that luiked upon 
him in all his occupations micht have scne him as a man out of the 
warld, consecrat and sanctified to the service of his God. We 
have a common proverbe quhairin we say, Familiaritie geners con- 
tempt : because men oft frequenting togiddcr, espyis ilk ane in 
uther sic infirmities as makis them peice and peice, to tyne that 
reverent estimation, quhilk utherwayis they wald have : Bot sure- 
lie how sa ever he wanted not his awin sinnes and infirmities in 
the sicht of his God, familiaritie with him brocht out the contrair 
effect : for as men grew in familiaritie with him, they espied ever 
farther and farther grace in him, of quhilk it come to pas, the 
greater familiarity the greater lufe and reverence, as I have heard 
gude men and of sound judgement, that had bene langest acquaint 
with him, and wer oftest in his cumpanie, give him this testimonie 
(efter his departure), that they culd never espy in him onie thing 
bot that quhilk was worthie of imitation. Now, as in al thir 
things quhairof I have spoken, the Kirk of God in this time micht 
think themself mekill addebted and behaldin to thair God in the 
person of this man : sa especially in that notabill gift of publict 
preiching and opening up of the Texts of Scriptures, to the greit 
comfort and singulare edificatioun of the heirers. With quhat 
haly gravit}^ with quhat spiritual authoritie, zea, with how greit 
evidence and demonstration of the Spreit he dischargit tliis point 
of dewtie, I refer mee to the conscience of his heirers ; the affec- 
tioun of his hart, the words of his mouth, togidder with his haill 
outward actioun did sa concun'c, that being as it wer ane man 
transported and ravished himself, he ever drew his auditor in the 
same sense with him ; and the maist gros of judgement did per- 



29 i TO THE IlEIDER. 

save that his ministeric was not a bair and naked ministery, bot 
accumpanicd with Spreit and grace. Sa that thair ar monie saidlis 
now blissing the time quhairin it pleasit the Lord to deall with 
them be the ministerie of that man, and mak the power of rehgion 
to cum to their hartis. And becaus that his forme of teiching, 
being sa weill warranded, and having sa speciall ane blessing 
accumpanying it, may serve as a reuU and exemplar to uthers that 
sail cum efter, we have not thocht meit that the posteritie sidd be 
defrauded of this benefite, bot rather or sum thing sidd not be 
extant to mak knawin his forme of teiching, we wer content to tak 
the scrols quhilk we fand in the hand of sum of his schollers quha 
wrait at his mouth, quhill he teiched, and to give them furtli to 
licht for the comfort of Goddis Kirk. And albeit it be tnie that 
in the letters we ar not able to expres and schaw furth that quhilk 
was maist singular in him, quhill he uttered thir thingis be vive 
voice, zit in them we propose unto zovi his form, that he keip it in 
publict preching quhilk may serve to monie gude usis, baith to 
teichers and heirers ; for he esteming ever sobrietie, prayer, and 
humbil meditation to be preferred to curious and presumpteous in- 
quisition, keipit in the handling of the Scripture of God that halie 
simplicitie quhilk heir ze may persaif. For as every sound is not 
Musick, sa everie sermon is not Preiching, bot worse then gif ane 
suld stand up and reid a Homelie. And suppois art had tauclit 
him weil aneuch to go heich in his style, and be exquisite in his 
tennis, zit in this cace of preiching ze sail see him set all that kind 
of art, and the colouris forged in the brain of man aside ; Sa dan- 
gerous a thing estemed he it, and sa it is indeid, not to descrive 
Christ his croce in the awin colours, or to defile it with humane 
eloquence ! Besidis this, of him ze sail Icirn heir that preiching 
and opinning iqi of Scripture, stands not in liberty of discoursing, 
men taking small occasions of the words, and thairby carying the 
heirers far fra the present purpois, bot standis in a plain and evi- 
dent opening up, and precise sticking be the Avords and })urpois of 
the text : and then hes thou a warrand in uttering : then is it also 
that the people edifies in heiring, quhcn na thing sounds in thair 



TO THE REIDER. 295 

eiris bot his word qiiha lies promeist the blessing, and the thing 
quhilk is solidlie grounded thairupon. Then ar men brocht to be- 
leve becaus like the nobil man of Bercea efter seking of the Scrip- 
tures they find it to be sa as hes bene spokin. We offer then thir 
few Sermons for the reasons quhairof we have spoken, not to the 
proud and wise of this warld, in quhais eies the croce of Christ 
and al preiching semis fulischnes, bot to the humble and meik 
scheip of Christ, to be weyit be them in the richt balance of the 
sanctuary, that is examined according to the cannon and rule of 
the Scriptm-e : and we doubt nathing bot they sal find weicht in 
them. And seing that the calling hame of sic ane Ambassadour 
of peace portendis weir : and the removing of sic a licht threitnis 
darknes and wraith, let us seik al be the tears of repentance, to 
prevent the imminent judgement. The Prophet Amos cals it ane 
evil time, quhairin the prudent keipis silence : sa we may call this 
a hard and ane evil time quhairin sa prudent, sa grave and learnit 
a man keipis silence, and is callit hame to his rest for the sins of 
the land. I will not detein zou Christian reidar with lans^er letter 
fra the purpois. As this man in his lifetime waited not for honor, 
for riches, for pleisure, for the countenance of men, bot with Si- 
meon, waitit for the consolation of Israel : sa having imbraced his 
Saviour in the armes of his saull, joy full and peaceable was his de- 
parture, and his eies saw the salvation of the Lord, with quhora 
as he ringis now in saul, sa sal his body be raisit up at the last 
day, and his glory accomplisched. The Lord mak us to live the 
life and die the deith of the richteous, that with them we may be 
pertakers of that glorie. Amen. 



UNTO THE TOWN AND 

Kirk of Edinburgh anent the departure of 
thair maist godlie, learned, and pain- 
full Doctour and Pastour, M. 
Robert Rollok. 



SONNET I. 



Thy Uivine Doctor deirest now is deifl, 
Thy peirless Preicher now hes plaide his part : 
Thy painfull Pastor, quha in loue did leid 
Thy little Lanibes, with sweet and tender hart, 

Hes dried his dayes, with sair and hitter smart. 
To purchase pleasand profit unto thee. 
His words, his warks, his wayes, his vertues gart 
Thee get this gaine of great felicitie. 

How thou suld live, and how that tlTou suki die 
In Jesus Christ, he hes in word and deid 
Declared and done unto thine eare and eye, 
Als weill as thou could ever heare or reid. 

follow tlien, till thou atteyne to this. 
And schaw a thanketull hart to him and his. 

TI. 

Richt happie war his hearers, when he lived, 
And happie war his hearers at his dead, 
Bot liajipicr qnha heiring baith, lielieved 
That word of life, quhilk can not fall nor fead. 

1 heare how himihlit mekill dule was maid 
Be all his hearers, at the huriall : 

And justly, for he stude them in great stead, 
To leade them to the life celestiall. 

Bot let us Pastors, and zon people all 
Haste to that happincs wlierein lie is. 
Professing truly Christ on quhonie we call, 
As he hes teached and practised quhome we mis. 
Sa sail the preassing to his halines, 
Mak us atteyne unto that liappiiies. 



298 SONNETS. 

TO THE DEFUNCT. 

Of Christ thou was the Pastor, and the scheip, 
That hard his voice, and lovingly obeyit, 
That fed his Lambis, and cairfully them keipt 
With painfull labour, and na tyme delayit, 

On Christ thy hart was haillie set and stayit : 
Of Christ thou ever thocht, thou spak, and wryte, 
With Christ thou wissed all thy warkis arrayit, 
In Christ, in life and deid, was thy delyte. 

Be Christ, nocht eUis, thou socht to be perfyte ; 
And finallie thy Christ to thee was all. 
Sa hes he cround in thee that wark sa greit, 
And brocht thee to his blis perpetuall. 

O ! niicht I follow as I clearlie see 

Thy rare example ! sa so live and (.lie. 



M. I. Melvill.* 



* Mr James Melvill, Minister of Kilrenny and Anstruther, in Fife, and author of 
the Autobiography published by the Wodrow Society. 



THE FIRST SERMON. 



2. Cor. Cap. 5. 



1. For we knaw that gif our earthly hous of this Tabernacle be destroyit, 

we have a buylding given of God, that is, a hous nocht made with 
hands, bot eternall in the heavens. 

2. For therefore we sigh, desyring to be clothed with our hous, quhilk 

is from heaven. 

3. Because that gif we be clothed, we sail not be found naked. 

4. For indeid we that ar in this Tabernacle, sigh and ar burdened, be- 

caus we wald not be unclothed, bot wald be clothed upon, that mor- 
talitie might be swallowed up of lyfe. 

In the Chapter immediatlle going before, the Apostle Paul hes 

bene speiking of the afflictions that he sufferit in his awin person, 

and hes declarit that thair was twa things that held him up in 

those afflictions, the ane thing present, the uther thing to cum. 

The thing present, the power of God, the lyfe of Jesus ; this held 

him up in sic sort (sayis he) that quhen he was dying under afflic- 

tioun in the bodie, zit the lyfe of Jesus was manifest in him, and 

he was living in saidl : and the mair his bodie was decaying and 

wearing away, the mair the inner man, that spirituall lyfe that 

flowis from Christ, grew and was renewit. Woe to that man that 

dyis altogidder : thou mon die, and this bodie and lyfe mon sever, 

the bodie mon gang* to the dust, bot luik that saul and bodie gangf 

not togidder. Luik that as thou findis the bodie and lyfe naturall 

to decay, sa thou find that spiritual lyfe, that flowis fra the Lord 

* The body must go, &c. Edition o/"1634 ; from which the other various readings 
given in these foot-notes are derived, 
t Go. 



300 THE FIRST SERMON, 

of lyfe, to grow, or ellis of" necessitie thou mon have ane wofull 
departure. This is the thing present that held him up. Ane other 
thing and greater quhilk was not present hot to cum, held him up 
under all the afflictiounis that was laid on him, quhilk he utteris 
in thir wordis, " The momentanean lichtnes of afflictioun wirkis 
unto us ane everlasting wecht of glorie that passis in excellencie." 
Thir ar the wordis of the Apostle, quhairin he wald leu-ne us that 
efter all thir afflictiounis ar done and endit, thair abydis ane 
glorie efter this lyfe, that passis in infinite degreis above all the 
afflictiounis that ever came to man in this lyfe. AYill ze luik to 
the nature of the afflictiounis ; first, they ar licht, that is ane pro- 
pertie ; then, they last bot for ane moment, that is ane uther pro- 
pertie ; the weicht of them is licht, the time of thair during is bot 
ane moment. " Bot the glorie," (mark every word of the Apostle), 
" the glorie" (sayis he) " passis in excellencie." It is not onlie 
excellent, bot it excellis in excellencie ; excellent above excel- 
lency ; ane help above ane heip, mounting up to an infinite heij). 
Then luik to the wecht thereof, it is not licht, bot it is heavie ; the 
afflictiounis war licht as ane fether, or as the wind in comparison of 
this glorie, bot the glorie is hevie and weiclitie, ane wecht of glorie 
that passis in excellencie, this is the first propertie. Than luik to 
the tyme, the afflictiounis wer bot for ane moment. And gif thou 
suld live ane thousand zeirs, and be afflictit als monie zeiris, (for 
all thy dayis, and thy best dayis, and tliou suld live never sa weill, 
ar bot dayis of affliction,) all the thousand zeiris ar bot ane mo- 
ment in respect of that eternitie that followis. Then let ever zour 
eie be upon eternity of joy, or eternitie of paine, eternity either of 
torment or of rest. Afflictioun is bot for ane moment, this glory 
that passis in excellencie is eternall in time. Luke how great 
things is spoken in few words ; ane glorie passing in weiclit and 
eternitie. And quhen he lies tauld zou all that he can, he hcs not 
atteinit to the thousand part of the greatnesse of that glorie ; never 
man thocht of it as it is, nor it could never enter into the hart of 
man that excellent glorie that is pre})arit for tlicm that love God, 
1. Cor. ii. y. 



ON 2. COR. 5. 301 

Quiien lie lies set douii tliir twa poiutis in the end of the chap- 
ter preceiding, he gals forward, and he schawls quhat he is doing 
in the meantime quhill he get this excellent glorie. Learn to do 
as he is doing. He sayis, " my eies are not upon the warld ; My 
lake is not set upon tlm* visibill thingis that men lies sa great 
pleasure into ; bot my eies ar hftit up, and I am hiking to thingis 
invisible, that the mortall eie of man can not see, because all thir 
things visible ar bot tempoi'all, and Avill decay." Gif it wer ane 
kingdom and thou begin to rest or repose upon it, it will decay, 
and thou sail fal doun togidder with it, and perische eveiiastinghe. 
Bot the things invisible ar etemall, and he quha leanis and reposis 
thairon, sail get eternitie. Luke to the condition of those thingis 
quhairupon thou reposis in this warld. For gif they be thingis 
hevinly, spirituall and eternall, thou sail be hevinlie, spiritual! and 
eternall. And as ever thou wald wis to see that glorie, luke that 
thy eie be set thairon in this eirth, luke that thy eie be mountit 
up above al thir eirthly things, and that thou keip the hevinly 
things in thy siclit ; forzct tliem not, for gif thou die, and they be 
out of thy sight, thou sail never sie them. Take pleasure to luke 
to that excellent glorie, and thou sail obteine it, otherwayis not. 

Now I cum to the text : I sal let zou see the dispositioun of the 
Apostle, and quliat he esteimis of tliis life present, quhairof we 
account sa mekil, and quhairupon our hart and mynd is sa set to 
keep it. All our terrour is for the parting of the saull from the 
body, luik to Paule quliat he dois, and behald his dispositioun 
either in lyfe or deitli. Brethren, we have the mair mister to tak 
tent to thir thingis,* because we sail all be put to the prufe : hap- 
pie is he that can be preparit. The Apostle having spoken this 
that his eie was set on that lievinMe glorie. It micht have bene 
said, thou scttis thyne eie upon ane lyfe above, bot tak hcid Paul 
thou sail die in the mein time, is not lyfe and deitli twa con- 
trares ? thou mon die, and that bodie of thyne mon be dissolvit ? 
lukis thou ever to ryse again ? thinkis thou anie other thing bot 
to be disappointed of lyfe? luikis thou that that body of thyn, 

* We have the more need to take heed tu these things, &c. 



302 THE FIRST SERMON, 

being dissolvit in dust, sail ryse againe to glorie ? This is ane 
fair tentatioun, and sundry thinkis efter this maner. The Apostle 
answeris, " We knaw that gif our eirthlie hous of this Tabernacle 
be dissolvit, we have ane buylding given be God, ane hous not 
maid with handis bot eternell in the hevinnis." Leirne ane les- 
soun heir. Ze se quhil ane man is luiking to hevin, he will not 
be without tentatioun, nay not Paule himself, nor na other man 
nor woman, that hes thair conversatioun in hevin. And the spe- 
cial tentatioun of him quha wald faine have lyfe, is deith, and the 
dreidfull sicht of deith, and deith is ever in his eie. He was never 
borne bot deith will tempt him, deith will be terrible to flesche 
and blude ; and when he is luiking up to that licht and glorie in 
hevin, it will cum in betwixt his eie and the sicht of hevin, as it 
wer ane terrible black cloud, and sum tyme will twin* him and 
that sicht of hevin. As quhen ane man is luiking up to the 
Sun, ane cloud will cum in on ane suddainty and tak the sicht of 
the Sun frae him : sa quhen ane man is luiking up to the Sun 
of richteousnesse Christ Jesus, that cloud of deith will cum in 
and cleik the sichtf of Christ fra him. This is our estait heii", and 
thair is nane acquainted with heavinlie thingis, bot he will find 
this in experience as Paule did. Bot quhat is the remedie ? In 
the first worde of the text that we have red, he says, " we knaw," 
and we ar assured, for the w^ord importis ane full assurance, and 
faith, and ane fuU perswasion. Then the remedie aganis this ten- 
tation of deith is only faith, ane full perswasioun and licht in the 
minde of the knawledge of the glorie of God in the face of Christ, 
with ane gripping and apprehensioun thairof : this is the onlic re- 
medie. The man that lyis in ignorance, and hes not this knaw- 
ledge, he is oppressit be deith. Sa ever seik, and seik earnestlie 
for licht, Christ is licht : and let zour plesour be in licht, for deith 
is darknesse, and it smoris| the saull except it be lichtnit with this 
licht that cumis fra the face of Jesus. Bot to be mair speciall, 
quhat licht and knawledge mon this be ? quhat assurance man 
this be? Thou man knaw and be assurit, not that thou will be 

* Siindc-r. f Cntch the' sidit. J Smothcreth. 



ON 2 COR. 5. 303 

exemit fra delth ; nay, begyle not thy self, die mon thou, and re- 
solve to die : sa it mon not be sic ane assurance as to be perswadit 
that thou sail not die, opponing thy self to deith, saying I will not 
die, and I sail not die. Then quhat assurance and knawledge mon 
this be ? Ever this, that efter I am dead I sail ryis againe to lyfe. 
It is trew, O death, thou sail sease upon my bodie, and thou sail 
not leave it quhill it be dissolvit in dust, hot quhen thou hes gottin 
this bodie dissolvit, I sail recover ane new glorious bodie : Thair 
is the melting of this tentatioun, assure thy self of lyfe efter deith. 
Seik this assurance, and labour to pearce with the eie of faith 
throw the cluds of tentatiounis to see that lyfe in Christ quhilk 
is hid up above those cluddis. Seik that eie of faith to pearce in 
throuch those cluds, to schaw thee that life and the Sun of richte- 
ousness Christ Jesus. Now the wordis would be weyit particu- 
larlie ; and first, mark ane descriptioun of this death, and of the 
tentatiouns that wald sever thee from that life eternall. The 
wordis ar thir, " Gif our eirthlie hous of this tabernacle be dissol- 
vit." Then quhat is death ? ane dissolution and lousing of ane 
thing that was joy nit togidder, ane dissolving and scattering of 
the parts of it : it is not ane utter destruction of it, the thing that 
it dissolvis, it wrackis* not utterlie. It lyis not in the handis of 
deith to >\Tackt the thing it dissolvis : it may weill louse it and cast 
it sundrie, bot it cannot destroy it. Then deith is ane dissolutioun, 
not ane destructioun : ane dissolving, quhairof ? Not of the sauU, 
it lyis not in the power of deith to louse thy sauU, or sunder the 
partis thereof, thou hes that advantage. Death will dissolve and 
louse thy house, the ludging that thou dwellis in, that is, this 
bodie quhilk cleithis thy saul. Thou art termit be thy saull, and 
the saull properlie makis ane man to be ane man ; it is the cheif 
part of man, and the bodie is callit the ludging of the sauU, and 
the sauU dwellis in it as in ane house. Sa deith is the dissolutioun 
of the body, of the hous, quhilk it lousis into powder : zea it wiU 
louse all the members and partis of the house. O, bot mark quhen 
it cummis to powder and asches, it lyis not in the handis of deith 
* Destroj'ctli. f Destroy. 



304 THE FIRST SERMON, 

to destroy the powder and asches of the bodie, hot that powder 
and aschis in spyte of deith will be gatherit and set togidder in 
ane niair glorious forme of bodie nor ever it was befoir. Zit luik 
how the apostle descryvis this house : first fra the matter, secundlie 
fra the forme thairof. As for the matter he callis it " our eirthlie 
hous." This bodie is bot clay, evin ane lump of that clay and 
eirth quhairupou thou gangis,* esteim of it as thou wil : ze se the 
mater of this body is vile and contemptible. As for the form thair- 
of, it is ane hous, nocht ane hous that lies ane fundatioun or biggitf 
on ane grouudstane, bot ane tabernacle and flitting tent. It is 
set doun heu' the day, the moi'ne tane up and set doun in ane utlicr 
place. Thy body is ane pavillion that men transports hither and 
thither as they pleis. Then thou seis that thy body is ane thing 
little worth, quhidder tliou luik to the mater quhairof it is maid, 
of the eirth, or to the form thairof, ane unstabil tent or pavilion. 
Now mark this weill. Brethren, qulia speiks this ? It is Paul. How 
speikis he it ? Be faith. Speikis the body this ? Na. Quhat 
then ? The said that dweliis in the body as in ane ludging speikis 
it. The saull is speiking of the body, the faithful saul of Paid is 
speiking of his fraile body. Then leirn how little faith counts of 
deith. Leirne also how little the faithful saul counts of the body, 
zea even then quhen it is dwelling in the body, it Avil lichtly the 
ludging thau'of : It wil cal it ane lump of clay, ane tabernacle, ane 
tent, an frail hous. It wil count na mair thairof nor ane glorious 
king wil count of ane coit hous,:]: he having many fair palices. 
Weil brethren, it is faith that dois this ; it is not the saul allane 
that can count sa lichtly of deith, or the frail body. Gif thou have 
onhe the sauU in the bodie and Mant this faith, the saull will think 
the bodie sweit to dwell in. It is faith and the faithfiill saull that 
dois the turn. And thair is not ane better argument nor tins to 
see gif thy saull be faithfnll or not. Luke quhat estimation thou 
hes of thy body and carcase, quhat account thou makis thereof: 
I say to thee, gif thou hes thy cheif plesour in esteiming of thy 
bodie, decking and feiding it, following thy appetyte, wallowing in 
* Goest. t Builded. i Cottage. 



ON 2 COR. 5. 305 

the lust thairof, gif thou lives In sic estimation of thy bodle, I say 
thou hes a faithles sauU reraayning within thy bodie. Wo to that 
falthles man that hes na uther pleasure, nor can grip nor seik to na 
uther thing, hot to the plesing of that fleschlle bodie, without regard 
of the pretious saul : allace^ in plesuring thy bodie thou tynis^ thy 
saul, thou makis thy body thy hevin, and thou testifies plainly, 
that thou wants that licht and sense of that hevinlie bodie, quhilk 
sail be efter this lyfe. This far for the description of the death of 
the body, quhilk is the hoas of the saul, learning vis to esteim of 
the saul and bodie as they ar in deid, and that not with ane flesch- 
lle sense, bot with the spirituall eies of faith. 

Now we cum to the lyfe that is contrarie to deith. Thair is 
twa partis of man, his saull and his bodie, this glorie quhilk we 
speik of is not the glorie of the saull onlie, bot the glorie of the 
bodie likewise, ane glorie belanging baith to saull and bodie. 
" We," (sayis he), " sail get ane building, not ane sarie'^ house, as 
this eirthlie bodie was, bot ane fair buylding." He callis the bodie 
quhilk we have presentlie ane hous, bot the body quhilk we sal 
get he termes it ane building, thou gat this body fra nature, that 
uther is above nature ; nature can not give thee that other body, 
God sail give thee it above nature, and against nature. Quhat 
buylding is this? It is ane hous not bigglt^ with the handis of 
men ; it is biggit with God's awin hand ; the Lord immediately 
with his awin hand biggls^ up this buylding. The former house of 
this body was unstabil, and had na abiding, for this bodie passis 
away, but this secund buylding is ane house that sal never fal nor 
flit, bot sal be eternal : quhen thou sal get this buylding, thou sal 
not neid to be feirit for the dissolutioun thairof; it sail never be 
dissolvit. Quhair sal this buylding be biggit ? Men regardis me- 
kill'5 situatioun in buylding ? This lions in the quhilk wc dwel heir 
it is biggit in the eirth, and it is ane tabernacle pitchit quhylls'' in 
this place, quhylis in that place, bot the situation of this buylding 
sail be in the hevin. For I assure thee, fra anis ane man^ is glori- 

' Alas ! - Losest. ' Silly. * Buildcd. * Builded. " Mncli. 

' Sometimes. ' When a man is once. 

U 



306 THE FIRST SER3I0N, 

fyit, and enteris In that glorie, he sail na mair retume to the eh'th. 
The eirth dow^ not beir ane glorifyit person ; Christ glorifyit could 
not byde in the eirth, bot being glorifyit he went to that glorious 
mansioun in hevin. Thou sail na sooner be glorifyit, bot thou sal 
mount up to hevin as Christ did. Weill, then, thair is the glorie, 
and thair is no word heir, bot it aggregis that passing glorie. 
Everie word lets us see the greatnes of that glory, and zit it is not 
all tauld. Nay, Paul can not tel thee al the glorie that sal be in 
the glorifyit bodie, he lies maid- bot ane little inckling of it. It is 
bot ane buylding quhairof he tellis thee. Zit mark, quha is this 
that spekis this ? It is Paul. How speikis he it ? Be fliith. Is it 
his mouth that speikis it ? Nay. It is the saull that ludgis in the 
bodie, that fallis out in the extolling of that buylding that it sail 
dwell in. As ane sillie man in ane coit house,^ appointit to glorie, 
suld say : I am now sitting in ane sarie house, bot I sail anis sit 
in ane glorious palice. Sa marke, faith will cause the saull mount 
up above the bodie, and quhill the saull is in the bodie, faith and 
hope will lift it up, and put it (in ane maner) in hevin. Thairfoir 
this same Paul sayis in the third chapter to the Philip, the 20. 
verse, Be faith and hope he had his conversatioun in hevin, quhill 
hee was zit dwelling on the eirth. Get thairfoir faith and hope, 
that enteris thee in the possessioun of that glorie, and befoir the 
saull be severit fra the bodie, they will in ane maner put thee in 
possessioun thairof. It is the to-luik to hevin that makis the saull 
of Paull to rejoyce in this glory. The coitter* that hcs not a to- 
luik to ane better hous, he is a fuil to despyse this coit-house, bot 
he that hes ane to-luik to ane better, quha can wyte^ him to de- 
spise this cot-hous. I will tel thee my counsel, befoir thou disludge 
out of this bodie, for als fraile as it is, wit weilP of ane better, 
gang not out of the hous dore, except thou wit that' thou sal enter 
in ane glorious house. I assure thee and thou be not provydit 
for ane better house, and have not faith and hope of ane better 
than that quhilk thou ludgis in, thou sal enter in ane worse, 

' Can. - Given. ' Cottage. * Cottager. ■'' Who can blame. 

" Be assuvcil. ' Know that. 



ON 2. COR. 5. 307 

thou sal get that bodie againe quhilk was evill befolr, hot then 
it sail be ane thousand tymis worse : for the saul sail be schot in 
that body again, and then thou sail be schot baith saull and 
bodie in that foule dungeoun of hell. Sa, brethren, luke for ane 
glorious buylding, and thou that esteimis not of this bodie, be cair- 
full for a better. Ane vain prodigall man will cast his saull out 
of this bodie, and in the mein time will not be provydit for ane 
better ludging thairto. He is not estemit ane man in thir^ dayis, 
that will not hazard and cast out his life for ane evil cause and 
quarrell. Trowis^ thou that saull of thine sail get ane better ludg- 
ing heirefter, and thou not provydit thairof be faith and hope heir : 
nay, nay. O blissit is that man that deis in ane gude cause. 
And quhat better cans can be nor Christis cause, qulia is the God 
of lyfe : assure thee thou that will die for Christis cause, thou sail 
get ane buylding in hevin : thou that takis na cair of this lyfe for 
Christis cause, death sail be advantage to thee. The Lord grant 
us ane to-luiking to that hevinly buylding, and ane assurance of 
that hevinlie life. This mekill for the assurance that Paul hes 
that he sail dwell in hevin. Now in the verse followino; learn how 
he groundis this assurance, and quhat warrand he hes for him. 
Faith is not ane word as to say, (I believe) ; and hope is not ane 
word as to say (I hope). Na, bot thou mon have ane warrand of 
thy salvation in this lyfe, or ellis I assure thee in the name of 
God thou sail never get hevin. It is ane strait way to cum to 
hevin, and it is wonder'' hard to get the assurance of it : it is na 
small mater to get ane assurance of lyfe everlasting eftcr death. 
Than luik quhat warrandis this man Paul had, that thou may 
preis to have the lyke. The first ground of his assurance is in 
this secund verse. For, (sayis he), " For this cause we sigh, de- 
siring to be clothed, to put on as it wer ane garment :" Quhair- 
with ? " With our hous quhilk is fra hevin." Thir ar his wordis. 
Then his first warrand and ground of his assurance is ane desyre 
of that samin glorie. Quhat sort of desyre ? Ane earnest desyre 
with sidling and sobbing : not ane cald desyre, bot day and nicht 
' These. ■ Trustest. ^ Wondrous. 

u 2 



308 



THE FIRST SERMON, 



crying and sobbing for lyfe. Trowis^ thou sa easily to get hevin 
that can never say ernestlie in thy hart, God give mee that hevin- 
lie lyfe : na, thou will be disappointed : it is the violent that enters 
in hevin. Mat. xi. 12 ; as ze will see ane man violentlie thring^ in 
at ane zct.^ Thou that wald gang to hevin, make thee for thring- 
ing throw quhill^ all thy guttis be almaist thrustit out. Paul, in 
the viii. chap, to the Romanes, the 22. and 23. verses, usis thir ar- 
gu mentis againis those wickit men that can not sich for hevin. 
First he takis his argument fra the dementis, the sensles and 
dumb creaturis, quha sobbis and gronis for the revelatioun of the 
sonnis of God, and travellis for that time as ane woman in hir 
birth. O miserable man the eirth sail condemne thee, the flure 
thou sittis on is sidling, and wald faine have that carcase of thine 
to hevin. The waters, the air, the hevinnis, al siching for that 
last delyverance, the glory apperteinis to thee, and zit thou is 
lauchand, aUace quhat sail betyde thee. The other argument he 
takis fra the piching of men quha hes gottin the spreit of God : 
" We also, (sayis he) quha hes the first frutis of the spreit, even we 
do sich in our selfis, wayting for the adoptioun, even the redemp- 
tioun of our bodie." Thou that hes not gottin the spreit sail never 
sich for hevin ; flesche and blude will never sched ane teare for 
hevin. It mon only be the spreit of Jesus, that mon fetch up the 
sich out of the hart, and the teare in the eie. Eom. viii. 26. Sa he 
takis his argument fra them quha hes gottin ane sense of the spreit 
of God, and redemptioun of the bodie, to prove the certaintie of 
that heavenlie kingdome and glorie. Now thair can not be ane 
surer argument to us that ever we sail obtein glory, nor this sich- 
ing in hart for it, and this earnest desyre thairof. Gif thou finde 
tliy hart desyrous of glorie, ane sure argument thou sail be partaker 
of glorie. It is said, " Blissit ar they that hungers and thirstis for 
richteousnes, for they sail be fillit." Mat. v. 6. Sichis thou for 
Christis riehteousnesse and thy glorie, assure thee thou sail get ane 
sweit filling, mark it, I say to thee, thou hes not onlie throuch this 
crnest desyre of glorie, ane assurance that thou sail ring'' in glorie : 
' Tliuikcst. - Thrust. ^ Dour. * Till. ' Reitrii. 



ON 2. COR. 5. 309 

bot (luik to zour experience) that desire is not sa sone begun of 
that life and glorie, bot als^ sone the saul of the faithfidl begins to 
ryse with joy. Quha ever zet was he that gave ane sich fi'a his 
heart, raisit up be the spreit of Christ, that felt not with that sich, 
ane joy in his heart ? Learn it be zour experience. This lets us 
see, that the desire and thrist of glorie, puts us in present posses- 
sioun of ane part of glorie. Or thou cum to it desire it earnestlie, 
and I promeis thee in the name of the Father, thou sail be present- 
lie put in possessioun of ane part of that hevinlie inheritance. It 
is trew thou sail not get it all heir, zit thair is nane other hevin 
after this life, bot that hevin quhilk thou gets begun in thee in this 
life. Alwayis luik ever for that joy that is be sicht. Thair is twa 
joyis the ane be sicht, the other be fiiith. 2. Cor. v. 7. The joy 
be faith is in our pilgrimage in this lyfe. The joy be sicht is efter 
this life quhen with our eies we sal see Christ. The joy be faith 
is to luik to Christ afar of, and zit we rejoice, and lufis him that 
is far absent. 1. Pet. i. 8. Faith lies ane joy that it enjoy is, be 
speiking and thinking. Sicht hes the joy that it enjoyis be pre- 
sence. The joy of the eie greit in quantitie and the fulnes of joy : 
the joy of faith not sa great, for it is the joy of ane pilgrime, not 
as zit cummit to his hame. The joy of the sicht is quhen we sail 
see our glorious Lord, face to face, quhom we see only now be faith. 
1. Cor. xiii. 12. This is the fulnes of joy. The joy of faith, quhilk 
is induring our pilgrimage, is not sa full. O how greit sal be the 
joy at the perfite seing of Christ. Think never to have the joy 
be sicht efter this life, except in this lyfe thou have the joy be faith, 
as the arliss^ penny of the other, and except be faith thou get ane 
joy anis or thou gang fra this lyfe, thou sail never see the face of 
Christ, nor have joy in him. Sa brethren, it is ane gude thing to 
have that desyre of hevin. Sich and sob, and desire with Paull for 
hevin. For it is ane sure chartour and evident,'' of thy everlasting 
inheritance. And never ane eirthlie Lord had ane surer chartour 
of his land, nor thou, that hes ane desyre of hevin, hes of thy in- 
heritance in hevin. For thir eirthlie evidentis of land ar without 
1 So. " Earnest. ^ Evidence. 



310 THE FIRST SERMON, 

them in tliair kistis, bot this evident of thine is written and ingraft 
in thy hart. Now quhen extremitie is threatned, it is time to seik 
thy warrands of this heavinlie inheritance. This present countrie 
is gude for thee, and the best countrie that ever thou sail see, ex- 
cept thou find this waiTand of siehing, and desiring for that hevin- 
ly inheritance. And therefoir, let scorners and mockers scorne as 
they will, the children of God mon powre furth tearis : And this 
is it that the Lord hes bene desyring thir monie dayis bygane,i he 
lies bene gentlie drawing out of us this sense ; bot now he begins 
to preis it out of us, that oiu* eies may burst out in tearis ; and 
thou that can nocht sob, and desyre in thir miserabill dayis to be 
dissolvit, thou hes na trew mater of joy. Wo be to them that hes 
na hart to sicli for the trubill of Christis ku-k, bot is ay- reddie to 
execute judgement againis Godis servandis quhen the Lord is 
pressing'* them. Weill, the Lord sail wring out tearis out of them 
in his wraith, that will not sob in the time of the daunger and 
trubill of his Kirk. Then quhat is it that Paul sichis for, and 
quhat desyris he? He desyris ane new cleithing to be put on abone,* 
as ane cleithing abone ane cleithing, that is, he wald keip this same 
bodie in substance, and cast off this filthie garment of sinne and 
death, and put on that glorious schaipe of the bodie of Christ. 
The reason is set doun, " For quhen the Lord sail cleith us, we 
sail not be fund nakit." Sa this bodie sal remaine in substance, 
bot O the glorie and immortalitie of it. Mark the nature of the 
ludging quhilk we sail receave, it sal not be in ane other body in 
substance then this bodie quhilli we have heir in eirth. The same 
bodie in substance we sail have in hevin that we have heir. Heir- 
in onlie is the difference, this bodie is vyle, it is mortall, fuU of 
sinne and wickednesse, unglorious, ignominious, full of corruptioun, 
waik, infirme. Bot quhen this bodie saU be changit in hevin, it 
sail be changit not in substance, bot in qualitie. Paull, i. Cor. xv. 
42, 43, 44, sayis, " The bodie is sawin in corruption, and is raisit 
agane in incorruptioun, it is sawin in dishonour, it is raisit in glone ; 
it is sawau in waiknesse, it is raisit in power :"' the waikcst bodie 
' Vast. ' Arc ever. ^ Visiting. ■* Above. 



ON 2. COR. 5. 311 

in lievin sail be starker nor^ the strongest man in eirtli. '' Then" 
(sayis he) " it is sawin ane naturall bodie, and is raisit ane spirituall 
bodie." Sa the change is in qualitie ; and thairfoir he sayis to the 
PhUip. iii. 21., " Quhen Christ cummis he sail transforme (not abo- 
lische, bot transforme) in qualitie om* vyle bodie like to his awin 
glorious bodie." Christ keipis in the hevin that same verie bodie 
quhilk he had in the eirth, and thou sal keip the same bodie in 
hevin, quhilk thou hes in eirth ; bot it sal be alterit in qualitie, 
als far as the hevin and eirth is different. Brethren, this ministers 
comfort. Thair is nane of us bot naturallie we love this bodie, 
then let this comfort thee, that suppois thy saull sail be for ane 
tyme uncled of ^ this body, zit thou sal get it agane. Ane other 
comfort ; deith dow not destroy it, the grave dow^ not be abil to 
swallow up that bodie, bot the grave sal keip it and the dust and 
substance thairof, quhil the cumming of Christ, and then it sail be 
compellit to rander it again. " Lyfe sail swallow up death :" Bot 
deith nor the grave saU not be abill to swallow up the bodie of 
Goddis elect : Bot the reprobate saU be swallowit up of deith baith 
in sauU and bodie. In the aucht chapter to the Romanes the tent 
and eUevint verses, Paul ministers thair* twa consolationis aganis 
deith. He sayis ; " the bodie mon die because of sinne :" bot he 
subjoynis : The sauU in the mein tyme sail live ; and the spreit of 
lesus sail tak it and cover it with that blude. And albeit it was 
ane sinfidl sauU, zit als sone as the Father blenkis upon it, wompled^ 
and wrapped as it wer in the blude of lesus, iramediatlie he bid- 
dis it pas to glorie. He gais fordward. And quhair it micht have 
bene said, sal we have na consolatioun In the bodie ? He answeris, 
" Gif the Spreit of him that raisit lesus fra the deid, dwell in zour 
mortall bodie : quhat then ? he, that is, God the Father that raisit 
up Christ from the deid : he, be his Spreit saU rais zour bodies : that 
same body that is dead and laid in grave, that same body be God's 
spreit, (for the spreit of lesus and the spreit of the Father is al ane) 
sal be raisit up." Leirn then fra anis'' this halie Spreit of God tak 

' Stronger tlinii. -= Without. 'Shall. * There. ' Wympled, (i. f. folded.) 
* Learn then if. 



312 



THE FIRST SERJVION, 



ludglng in zou, he sail never leave zou in saull nor budie : he sail 
accumpanie the bodie in the grave, and convoy the sanll to hevin. 
The spreit of lesus sal gang with the saull and lift it up. The 
eirth gets the body quhen the saull is separate from it, zit the 
halie Spreit sal gang to the grave with the bodie, and sail remain 
with it in the grave, and with the leist pickilli of dust thairof : and 
quhen Christ sail cum he sail gadder it togidder, and mak ane 
hail bodie. Sa happie are they that hes anis ludgit this gaist^ in 
thair saullis, for fyre, nor water, nor na uther power, ever sail be 
able to destroy them, becaus that Halie Spreit ever remaines 
with them. Now in the next verse, because it micht have bene 
said and objected: Thou wald not want the bodie, quhy sichis 
thou then and quhat meinis this desyre, gif thou wald keip the 
bodie ? " We (the faithfull) that ar in this tabernacle, we sich 
and are burdened : (hot mark our desyre) becaus we would not 
be unclothed, (as sum will say, sauU to God, and banis to the 
borrow mure'' in contempt of the bodie : trowis thou to be glorifyit 
in hevin without ane bodie ? Xa) but would be cleithed upon, 
that mortalitie micht be swallowed up of life." As gif he Avald 
say, I wald have this fair cloke of glorie put on this bodie, that 
it micht consume, and swallow up all this stink of sinne, that is 
in the bodie. Leirn then first the bodie as it is now, is ane burden. 
He say is : " We that ar in this tabernacle, sich and ar burdenit," 
it is ane lead* layit on the back of the sauU, it is ane tabernacle, 
bot ane burdenable tabernacle, as ane house smoring' him doun, 
and he balding the same up on his schoulders, that appeirandhe it 
wald be better to him to be out of it. Leirn secundlie the estait 
of them that dwellis in this tabernacle. Gif the bodie be ane 
burden, then the saull mon grone and sich as ane man under 
ane heavie burden. And the bodie is nathing bot ane hous of 
murning to the faithful saul, sa lang as it dwels thairin. The wan- 
ton licht man thinkis this bodie quhilk he beiris about to be na 
burden, and wiU rin and loup" with it, as thocht' this carcase wer 

' Tart. ' r.iicst. ' Soul to God, aiul bones to tlic (hinnliill. * Load. 

* Smothering. " Leap. ' Tliough. 



ON 2. Cor. 5. 315 

licht as ane fetlier. Allace lie feillls not the burden, he is sensles, 
and like ane in ane fever, and in ane rage, that wats^ nocht quhat 
he dois or quhat he sufferis. Ane mountane is lying on him, and 
he feillis it not. Woe to thu' men that are sa wantoun under this 
miserie. Amend in tyme, or the Lord sal thrust thee doun to 
hell. Fy on thee that dwellis in Bethania, the hous of murning, 
and can not murne : Murne in tyme, or eUis I assure thee thou 
sail murne for ever. This being the conditioun of men that dwellis 
in this tabernacle, siching and desyring, as ane woman with child 
to be rehevit, quhat is the end of this desire ? The end of the 
murning of the godlie is, not that they wald be quyte of the hous, 
as manie desyris : that were wrang : for manie wiU murne under 
this hous desperatlie, and the bodie will be ane burden to the sauU 
in them, and thair life will be displeasand^ to them : they wil think 
to get ane relief of the burden be the want of this present life, and 
wil put hand in themselfis, bot then beginnis thair everlasting 
murning, they never wist quhat murning was quhill that end come. 
Sa this is not the way to be delivered of the burdene, bot the w^ay 
is to seik to put on ane cleithing on this bodie, and heir is the end 
of our desire. It is cled with mortalitie, and that is all the mater 
of thy murning, it is not the substance of the bodie that causis 
thee to murne, bot sinne that seazis on thy bodie, and gangis into 
the merche of thy banis,^ deith accumpanying sinne. Then this 
mortalitie being ane accident of sinne, quhilk is the chief cause 
thairof, the remedie is : Seik to be cled with the lyfe that cummis 
of Clii'ist. Souk* in be faith ane drop of that lyfe of Christ. This 
wiU not destroy thy bodie, bot it will destroy the deith and sinne 
that seazis^ on thy bodie. And the lyfe of lesus Christ in ane mo- 
ment wiU swallow up all that deith, and sinne, and all that misery 
that lay on thee. Thair is the way to dwell with ease in the bodie. 
Seik not to destroy the bodie, bot seik the slauchter of that sinne 
and deith that lyis on thy bodie, utherwayis sauU and bodie baith 

' Knoweth. ^ Unpleasant. ^ But sin that posscsseth thy body and coiTupteth 
the manow of thy bones. * Suck. ' Possesseth. 



314 THE FIRST SERMON. 

sail perische, the lious sail fall doun, and the man that ludgit in 
the hous sail be destroyit. 

Remember then, lyfe and deith ar not maters to mow with/ they 
ar not wordis, nay, nay. Think gravelie of them, and befoir thy 
saul be disludged, lulk that thou be preparit for ane better lyfe, 
luik that thou finde the Lord of lyfe Chi-ist lesus be his Spreit 
wirking the deith of mortalitie in thee, and the beginning of the 
lyfe that sail last for ever. The Lord be his Spreit wirk thir 
thingis in zour hartis : To quhome be all prais, glorie, and honour, 
for ever and ever. Amen. 

' Life and death are not matters to be scorned withal. 



THE SECOND SERMON. 



2. Cor. Cap. 5. 



5. And he that hath created us for this thing, is God, quha also hes given 

vnto us the arlis^ of the Spreit. 

6. Thairfoir we ar alwayis bauld, thocht we knaw that quhylis we ar at 

hame in the body we ar absent from the Lord. 

7. (For we walk by faith, and not by sicht.) 

8. Neverthelesse, we ar bauld, and love rather to remufe out of the bodie, 

and to dwell with the Lord. 

Brethren, ze that wer present the last day, hard quhat was 
tlie purpos of Paul in this place. First he beginnis to comfort 
himself, and all others that ar to die, and to be dissolvit, against 
deith, and the terrours of deith. He (as he sayis in the chap, 
preceiding ver. 18.) is luiking up to hevin, and whill he is luik- 
ing up to hevin to see that end that he was anis to attein to, 
thair cummis in betwixt his sicht, and the licht of that glorie 
and lyfe, ane cloud of deith, to have cleikit" out of his eies (gif 
it had bene possible) all to-luik to lyfe everlasting. The re- 
medie aganis it, we schew zou was faith, and ane constant hope, 
with ane schairp, eirnest, and stedfast luiking, even to pearce in 
throuch deith, and that cloud of deith, and throuch deith to get ane 
sicht of that lyfe, and licht of glorie, that lyis hid up in hevin bezond 
deith, " We knaw" (sayis the Apostle) " and ar assurit, that our 
bodie and the eirthlie house of this tabernacle, sail be dissolvit, zit 
we sail get ane buylding for ane hous, ane buylding that is fra God, 
not maid with mannis handis, ane buylding eternall, that is situate 
' Earnest. ' Caught. 



316 



THE SECOXD SERMON, 



in the hevin above the cirth." Quheu he hes set doun this remedie, 
he beginnls to comfort himself and utheris, be ane sure faith, that 
efter deith he sail live agane, efter the dissolutioun of his mortall 
bodie, he sail receave ane glorious bodie. The first argument of 
his assurance is fra the desire he had of lyfe, siching with ane elr- 
nest desire of that kingdom quhilk is fra hevin. This desire never 
disappointit man. Never was thair onie man that had ane eirnest 
desire of lyfe and glorie, and had the trew knawledge and mein to 
attein to this glorie, that was disappointit of his desire : bot quha 
ever desirit maist eirnestlie to be glorifyit, maist certainlie they 
live now in hevin, and at this hour they ar glorifyit thair : and 
nane thair sail be that sail have this desire, and stryvis to thring 
in to hevin violentlie, Mat. xi. 12 ; bot they sail enjoy hevin efter 
thair departing. Now in the text quhilk we have red, we foUow 
out the assurances, and warrands quhilk the Apostle hes of the glory 
of the lyfe to cum. The secund assurance and warrand of the lyfe 
to cum, is in the first words : " He" (say is the Apostle) " that hes 
creatit us for this thing is God," &c. The argument of the lyfe 
to cum, in thir wordis, is fra the end of our creation, God hes crea- 
tit us to this end, to wit, that in the end this mortality quhairwith 
we ar cled, micht be swallowed up of lyfe, thairfoir live mon we in 
hevin. This is the end of our creatioun : thairfoir it cannot fail, 
bot glorifyit mon we be. Learne then : The maner of our glori- 
fying is this : It is God, not man, that hes maid us and creatit us 
to this end : It is impossible that God can be disappointit of the 
end quhilk he settis befoir him of his wark. Man may be disap- 
pointed, for he wil begin ane wark for sum purpose, bot oft tymis 
he will be disappointed of that purpose : He wiU big ane house to 
dwell in, bot it may be he never dwell in it, ane uther will dwell 
thairin. God quhen he workis ane wark to ony end, it is impos- 
sible that he can be disappointit. AU the warld gif they wald 
stand up and oppone to Goddis wark, they cannot hinder it : That 
wark that God workis in us, is sic ane wark that tendis to lyfe as 
to the end thairof. " Quha sail condemne" (sayis the Apostle) " it 
is God that justifyis." Kom. viii. 33. WiJ jte justifie thee ? al 



ON 2. COR. 5. 317 

the warld sal not be able to condemne thee. Wil he save thee ? 
all the warld sail not be abill to make thee perische. Sa it is of 
his haill Kirki in general. Suppose al the warld wer conspyrit 
aganis his Kirk, he will have it saif : and wonderfullie workis he 
the salvation of his Kirk, and every member thairof : throuch 
deith he bringis them to lyfe : sa that it is follie to men to stryve 
against the warkis of God. Zit luik to the wordis: " He that lies 
creatit us to this end, is God." Quhat creatioun is this that he 
meinis of? Is this that first creatioun of Adam and Eva ? Of everie 
ane of us in them that was at the beo-innino- ? Not swa '.- that crea- 
tioun faiUit. Indeid we wer first creatit to live and throw that first 
creatioun everie ane of us gat ane certaine richt to live for ever : bot 
that richt we lost in our amn default, we ar fallin fi-a that richt 
of our creatioun in the fall of Adam. Sa we mon seik ane utlier 
creatioun or we sail never see lyfe : for we have na richt to that 
first creatioun that was in aU halinesse according; to the imao:e of 
God. Eph. iv. 24. Gif thou stick to that first creation and auld 
birthricht, thou sal never see life. Then the Apostle meinis of ane 
uther ? Quhat uther making or creating of us is this ? It is our re- 
generatioun and renewing again, quliilk is nathing ellis bot as it 
wer ane new birth and begetting, fra the quhilk we ar called new 
creatures. 2. Cor. v. 17. Then brethren wald thou have ane sure 
argument that thou sail live efter this life ? (and wo to thee and 
thou live not efter this life, wo to them that ever saw this warld, 
and they get nocht ane lyfe efter this lyfe, for this lyfe wiU away.) 
Luik gif thou be regenered and renewed, luik gif thou be sancti- 
fied, and finds ane slaying of thy lustis within thee. Luik gif thou 
finds the lyfe of God be his Spreit wirking within thee, not this 
naturall life, bot this hevinlie and spirituall lyfe begun in thee, not 
be nature, bot be grace. Gif thou hes this, thou hes ane warrand 
thou sail live, and albeit this naturall lyfe sail be takin from thee, 
thow saU get ane uther lyfe everlasting in glorie: Bot gif thou find 
thee not renewed be the Spreit of grace, tak this hfe from thee, 
thou saU not get life everlasting in glorie. Sa luik gif thou be a 
' Church. 2 So. 



318 THE SECOND SERMOX, 

new creature, thou hes gottin ane greater grace, nor to be borne to 
ane earthly kingdome, gif sa be thou may assure thy self of life 
everlasting. Quhat is this newnes in the new creature ? This new- 
nes that is in the new creature is nathing ellis bot that same life 
quhilk we sail live in hevin, and is begun heir. This newnes is 
only this new life of regeneratioun, quhilk lyfe sa lang as thou 
livis heir (fra time thou hes gotten ane sponk thairof) peice and 
piece eatis up the auld cankerit nature. The lyfe of God within 
thee, will consume, (evin as thou consummis the meat thou eatis) 
the auld corruptioun that lyis in thy nature : and in the end, in the 
glorious resurrectioun of the deid, it sail be altogidder abolisched. 
This lyfe then quhilk is begun heir, it sail oppin the mouth and 
swalloAv up deith, and deith thairefter sail have na mair place. 
This life is onlie eating up peice and piece' deith heir : bot at that 
time it sal swallow it up haillely^ and thou sail say with PauU, 
"Death is swallowed up," 1. Cor. xv. 54. Sa well is the saull that 
hes ane warrand of his new creation, quhidder he die in his bed 
or out of it, he sail die with joy. Then my counsell is, seing 
deith is daily threatned, let every ane preis to get this assurance 
of this new lyfe begun in him heir, that it may swallow up deith : 
woe be to them that hes not this assurance. This is the secund 
assurance of life everlasting. I pray zou mark thir assvirances, for 
Paul had sic ane earnest desire, that he socht al assurances 
and warrands of this life, and he is reigning now In hevin. Sa 
thou quha thirsts efter life, learne at him. Now restis the third 
Avarrand in the nixt wordis, "Quha alway hes given us the arils of the 
Spreit." Learne the wordis, for all the doctrine rysis of the wordis. 
Then the third warrand is the Spreit of Christ Jesus In thee. 
Gif ever thou myndls to have life helrefter, thou mon have Goddls 
Spreit in thee: not onlie thy awin Spreit, bot Goddls Spreit, flowing 
fra God through Jesus Christ and entering in thy bodic and saull. 
Behald the liberality of God, quhen he be his Sprit hes renewit 
thee, he avIU not tak that Spreit fra thee, as ane man will doe 
quhen he his biggit ane wark, he will tak his hand fra it, stand 
' Little iiiKl little. - Wholly. 



ON 2. Cor. 5. 319 

gif it will or not. Bot the Lord dois not swa : he hes renewed 
thee be his halie Spreit, quhilk he puttis within thee. O how 
the Lord puttis the third person of the Trinitie in thee, and makis 
him ane arlis-pennie to thee of life everlasting. Because thy re- 
generatioun Is imperfite, and thou hes not zit atteined to that life, 
thairfoir he lets his Spreit byde in thee, assuring thee as ane arlis- 
penny, that quhatsaever God hes promised, he sail performe it to 
thee, and thou sail not be disappointed of ane jot thairof. Sic is 
the iufidelitie of our nature, all the promises, all the aithis quhilk 
he makis to confirme his promises, aU his sacramentis quhilk 
he hes joynit to his promises cannot perswade us : bot luik 
to this third warrand, hes thou the Spreit of God, gif he be in 
thee, he will be quick, wirking joy with sichis, he can not be idill, 
he will be wirking the wark of regeneration baith day and nicht. 
" Then anger him not." Eph. iv. 30. Away with filthy cogita- 
tiounis, away with everie rotten word, away with every evill deld, 
labour to plesour him day and nicht, and preis^ to keip him, and 
thou sail have ane warrand in thy bosome of lyfe, and quhen thou 
is dying, thou sail find sic sweitnes in death as is wonderfull to 
tell. Nane ever had the Spreit of God bot in deith they had un- 
speikable joy. Sa^ seik to be in Christ and get his Spreit within 
thee, and getting this Spreit, keip him diligently, and powre out 
thy awin Spreit, bot never Gods Spreit for then in aU distressis 
thou sail have comfort. Now to resume all ; Ze that takis o-reit 
plesour in zour chartouris, the evidentis of zour inheritance and 
land, take tent to this,'' zour inheritance is in hevin : and thou is 
ane fuile quha thinkis that thou hes ane inheritance in eirth. For 
either sail thou be ruggit fra* it, or it sail be ruggit fra thee. Na, 
luik as ever thou wald be ane inheritour, that thy inheritance be 
in hevin. Thou is the fulischest begger, and the puirest that ever 
was, and thou wer^ ane king, gif thou think thy inheritance to be 
in airth : having laid this count with thy self, my inheritance is 
in hevin, then nixt luik that thou have thy evidents : thou sail not 
bruik"^ hevin, and thou have not the evidents thairof laid up in 
' Strive. - Then. ' Take heed. •* Pulled from. * If thou be. " Possess. 



320 THE SECOND SERMON, 

thy chartour kist. Now thy evidents ar the same evidents that 
Paul had, and the same kind of evident servis for all, it is ane in- 
heritance that all men mon get, ane sort of chartour raon serve 
for ane inheritance. Quhat then can be the chartour -and evident ? 
Can thou sich for that hevinly inheritance ? can thou have ane 
desire of it ? thair is thy first evident : then findis thou thy self 
to be rene^vit ? findis thou Christ's life in thee ? " the life of lesus is 
manifest in me" sayis Paul, 2. Cor. iv. 10. Findis thou the wickit 
lyfe of this warld reformit ? thair is the secund evident. Zit mair, 
finds thou the worker of the desire, and the worker of thy regene- 
ration, the Spreit of Christ within thee? then keip him weill. 
Thair is the best evident of all the evidents of thy inheritance : 
having thir assure thee of hevin : want thou thir or onie of them, 
thou sal never get that inheritance in hevin. As thir three ar 
three evidents of thy hevinly inheritance, sa they ar three proppis 
of faith that grippis this hevinly lyfe, they are three pillars that 
halds up faith that is biggit on them ; cut ane of thir pillars away, 
tliou sail tyne faith and hope. Bot heir it may be speirit,^ Ar all 
thir three of the nature of the life to come ? I answere : As for the 
desire, siching and sobbing for that hevinly inheritance, it endis with 
this lyfe, and in that lyfe to cum " al weping sail be tane away." 
Revel, xxi. 4. ^lurne and grone in time, then heirefter saU cum 
joy, and puir joy. Ane trublit joy is heir in this life, bot heirefter 
thair sail be ane puir solide joy, and nathing bot joy. Sa this 
murning ceisses then, and is not of the nature of the lyfe to cum. 
Bot as to the new creature and regeneratioun, it is of the nature 
of the lyfe to cum : and it is the beginning and first part of that 
hevinly glory, sa that our hevinly glory sal be na uther thing bot 
the perfyting of our regeneratioun. For quhen all this peltrie^ sail 
be taken away, then we sail fullie be renewed. As to the Spreit, 
gif ever he was powerfull in eirth, he sail be mair powerfull in 
hevin, sa that the same spreit that heir dwelt in thy body, sail then 
glorify thy body, and mak it schyne mair bricht then the sun. 
Thairfoir let us seik this regeneratioun, and the Spreit of Christ : 

' Asked. ' Fclffry, (('. -'. vile trnsh.) 



ON 2. COE. 5. 321 

for In thir twa standls the perfection and the glorle of the life to 
cum. Now when he hes reckned out al the warrands of lyfe, 
quhalrby he assurls him self thalrof, he concludls In the next 
verse : " Then (sayls he) we have confidence alwayis :" As gif he 
wald say : having thIr warrands, I have confidence alwales, that 
Is, I am assurit of my glorie : and zit the wordls importis not onlle 
ane assurance, bot the effect thairof, quhilk Is ane swelt securltle In 
the saull : for quhen ever onle man is assurit of lyfe, then the 
sauU with sweltnes will rest : then cummis that peace of conscience 
assuring us quhidder we live or we die we ar Christ's : sa this 
drawls on that bauldness and confidence. Then luik the nature, 
the beginning, and rysing of Faith. It standls and Is buyldit upon 
zon2 thre pillers, ane earnest desire of lyfe, regeneration, and the 
Sprelt of God : ThIr ar the three proppis thairof, quhilk ar sensible 
to them that hes faith, and we suld be acquainted with them : 
Then of this rysis the sweit confidence of glorie, and securitie, the 
repose and rest of the saull and conscience, and fra the saull it 
cummis up to the mouth, and brekis out In ane glorying : As this 
same Apostle upon this confidence in his sauU brekis out and sayls, 
" Quhat sail sever us fra the love of Christ ? sail tribulatioun, or 
anguische, or persecutioun, or famine, or nakednes, or perrill, or 
sword :" " Na, in all thir thingis we ar mair nor victorious throw 
him that lulffit us." Rom. viii. 35, &,c. Sa that faith being biggit 
upon thir three pillers, securitie and confidence being biggit upon 
faith, than bauldness in mouth will say, I defy all contrarie 
powers : lay the sword, lay fyre, lay deith before mee, it will 
say, I defy them all : zea, let all the devlllis of hell cum befoir 
a man, and his faith be well biggit, and confidence on faith, he 
will defy them all : zea, albeit they threatin damnatioun to him ; 
for gif thou stand In Christ, live sail thou : albeit thou may be 
severed fi'om this mortall lyfe, al the warld can not sever thee fra 
the lyfe of Christ. Seik tills lyfe noAv In tyme, that in troubill we 
may say that we will rest on Christ, and all the warld sail not se- 
ver us fra him. Zit to go ford ward in the wordis : The Apostle as 

' Whensoever. ^ These. 

X 



'622 THE SECOND SERMON, 

zit hes not the full contentatioun in hart, for all this assurance. 
" For (sayis he) we knaw that whyll we ar at hame in the bodie, 
we ar absent fra the Lord." Gif we be at hame with ane thing, 
we ar on feild fra ane better.^ Allace ! thou being at hame at thy 
awin house and fyre, thou is far on feild^ fi'a thy hame in hevin : 
whill we ar at hame in this mortal bodie we are strangers and pil- 
grimes fra the Lord. Brethren, ze sail leirn heir ane great diffe- 
rence betwixt confidence and contentatioun. It is ane thing to 
have contentatioun, ane other thing to have confidence. This 
Apostle had confidence bot not contentatioun. Thou art al begylit^ 
that thinkis thou hes sufficient contentatioun in this warld. Wo is 
thee, zea althocht thou have hevinlie graces, and thou think thou 
hes contentatioun either of glorie, or of siclit : all is naething. 
Quhy ? because thair can not, nor suld not be contentatioun heir : 
na, the best nor maist confident man that livis, suld not think he 
hes contentatioun in this present life. All thy halines, faith, confi- 
dence and hope, suld not give thee full contentatioun. Al the king- 
doms, honour, and riches of this warld, quhilk is nathing but dirt 
and peltry in respect of those hevinly thingis, sidd not give thee 
full contentatioun. And zit the warldly foil will say in hart, I have 
contentatioun and sufficiencie. O, bot quhat said Christ to him 
that decreit with his hart to mak wyde barnis : " Fuil, this nicht 
thy saul sail be takin fra thee." Luk. xii. 20. Away with ane opi- 
nioun of contentation in this eirth an thou wer ane kinff of al the 
eirth : AViU thou have contentatioun without Christ ? WiU thou 
have sufficiencie, and not have him quha is thy lyfe and glorie : 
Quhen thou is ane pilgrime fra Christ, and wandring fra thy coun- 
trie and inheritance, wiU thou say thou hes thy liartis desire ? Had 
ever pilgrim full contentatioun during the time of his pilgrimage ? 
Then na contentatioun to the faithful saull bot in Christ. I sal 
never think contentatioun to be in my saul quhiP I se Christ face 
to face. I give the same counsel, zea, and I had al spiritual graces 
in never sa grelt ane measure, na contentation for my saull quhil I 

' Wc arc far from a better thing whicli is abroad. ^ Thou art far abroad. 

^ Far deceived. ■• Till. 



ON 2. COR. 5. 323 

see Christ. For all our blissitnes stands In the sicht of Christ, 
and thou can not see Christ heir, becaus thou is absent fra him. 
" For sa lang as I am at hame," (speiking of the eaul sa lang as it 
is closit heir within this eirthly tabernacle), " I am absent from 
Christ." And this preson of my bodie sa closis me about that I 
can not see Christ. Brethren, it is this mortall bodie that is cled 
with sinne and mortalitie, wherewith we mon be cled sa lang as 
we are heir, that haldis us fra the sicht of Christ : It is impossible 
sa lang as thou art cled with the sinfull body, to get that full sicht 
of Jesus, albeit he were standing on the earth, cled with his glory. 
Sa thou mon be uncled of this mortalitie or thou can see him. 
And thair is the ground quhairfoir we suld think na contentatioun 
quhill we are in this bodie. Because sa lang as we dwell in this 
mortall bodie, we shall never see Christ, nor get ane full fruitioun 
of his countenance. Thairfoir, Brethren, tak not sa meilde plesure 
and delyte in this mortall bodie, for I assure thee it is bot ane 
presoun balding the faithful saul, and the eie of the faithful saul 
from the sicht of Christ : bot how sone sa ever^ it sail be lousit 
thairfra,^ it sail mount immediatlie with joy to Christ, and thair get 
full contentatioun in his face. Ze think sa lang as ze want thir 
eirthlie thingis, ze can not get contentatioun : (I speik not of the 
wickit bot evin of the regenerate man) : bot when the saul gettis 
this glorious presence of Christ in hevin, it sail have ane joy in in- 
finite degreis greater nor ever it had in eirth. And albeit the bo- 
die sail lie heir in grave, and ignominie for ane time, zit all that 
sail be recompensed be the glorious sicht of Christ quhilk the saull 
sail enjoy in the hevinnis, being separate from the bodie. We 
think we can have na hevinlie glorie and joy, except we have this 
eirthlie bodie thair. It is trew indeid, the saul can not have sa 
great joy, as gif the saul and bodie were togidder, bot it is als trew 
that the saull being separate hes greater joy in hevin, nor saull and 
bodie can have togidder in this eirth : Otherwayis how wald 
Paull have desired to have been dissolved, he having that confi- 
dence and arlis penny of glory, except he had desired that joy in 

• But as soon as. ^ From it. 

x2 



324 THE SECOND SERMON, 

the saull. Allace, we are sa senselesse that we think joy cannot 
cum, except we get it in our bodie eirthlie. And this is ane pau't 
of our miserie. Kow in the next verse in ane parenthesis, he castis 
in the cause quhy he is absent fra God, and ane pilgrime heir, and 
sayis : " For we walk be faith and not be sicht." As gif he wald 
say. All the sicht quhilk I have of him is far of, luik how far the 
hevinnis is distant fra the eirth, als far is Jesus distant fi"a the eie 
of the faithfuU saull : thair is only ane far sicht of him heir : all 
the sicht of hevinlie gloir quhilk we half heir is like ane mote in 
respect of that sicht we sail get. It is sa far fra thee, that it semis 
not to be the thousand pairt of that fulnes that it is in deid. Thou 
seis it now as it were ane mote, bot thou sail anis see it as ane 
mountane in great fulness. Sa PauU sayis, I see my Lord bot far^ 
of, that is ane greit distance betwixt the eie of my saul and him : 
and besides this fames, sic mist aryses out of the stinking bodie of 
corruption bet^vixt my Lord and mee, like ane cloud, that it hydis 
my Lordis face fra me. Sa thair is twa impedimentis that hinders 
from the full sicht of Christ. The first is the far distance of place 
betwixt him and mee. The secund is the reik^ and mist of my cor- 
ruptioun that gangis in betwixt me and him, that takis the sicht 
of my Lord fra me. Find ze not this in zour selfis be experience ? 
In the beginning of ane hour thou sail have ane sicht of him, and 
agane or^ the half-hour be past the sicht of him is away, let be ane 
day or half ane day. Then mervell not suppose Paul compleinis 
of this, that he cannot see Christ in respect of the fames, and reik, 
that cummis betwixt them : wald to God we had ane sense of this. 
Quha is he that anis granis for this, and sayis, Allace, I am ane 
pilgrime, it is ane far sicht quhilk I have of my Lord. O gif my 
saul were lousit fra my bodie, that I micht be with him. Quha 
can say this ? Na : we ar all sleiping, and thair is na eie 
liftit up to Christ in this great miserie? AVill thou aye* cry 
peace in sic ane miserie ? at last thou sail be pressed doun to 
hell. Zit to insist upon this verse, " AVe walk,'" (sayis he), " be 
faith and not be sicht." Ze see heir then the conditioun of ane 
' Afar. ^ Smoke. ^ Ere. ♦Always. 



ON 2. COR. 5. 325 

Christian is walking, not sitting, or sleiping, he mon be on fute. 
This word is ever in the Apostle's mouth. 1 Thes. v. 6 ; Col. iv. 2, 
&c. Ever walking, ane pilgrime mon not sit doun. Thou is ane 
pilgrirae upon thj journey toward ane other countrie, thou mon 
not sit doun: for otherwayis thou sail never cum to thy journeys 
end. The secund thing quhilk I mark heir : This walking mon 
not be in darknes, bot it mon be in licht. "Woe to him that walkis 
in darknes, for gif he were never sa weill occupyit, he sail die in 
darknes, he that walkis in darknes he sail get hell, for hell is dark- 
nes : sa that walking mon be in licht. The licht is of twa sorts, 
they are baith set doun in this verse. The first is the licht and 
knawledge of faith : the second the licht of presence and sicht. 
The knawledge of faith is bot ane glimmering in respect of the 
other licht that is be sicht, quhen thou sail see Christ. In his 
presence is ane wonderfull licht : quhen he sail luik to the, and 
thou to him, the beamis of his glorie sail sa stryke on thee, and 
cause the schyne that thou sail be astonyit. Thair is na sauU bot 
sa sone as it cummis in his presence, it will be astoneist, and mer- 
vel that ever thair was sic ane licht in Christ. Faith hes bot ane 
sarie licht, bot the licht be presence is mervellous. He sail trans- 
late us to ane mervellous licht. 1. Pet. ii. 9. All the angellis won- 
ders at the licht quhilk is about the Lamb : and thy saull quhen 
it sail come in glorie, sail stand wondering at sic ane glorie : and 
thy bodie quhen it sail fallow, sail wonder, and all sail be wondring 
at sic ane passing glorie. Thir ar the twa sichts. Wald God we 
culd tak tent^ to get ane glaunce of that hevinlie glorie, then all 
the plesures of this eirth wald be bot vanitie, dirt, and peltry to us. 
The Lord zit oppin our eies to get ane sicht of this glorie. Thir 
ar the twa lichtis. As thair is twa lichtis, sa thair is twa kindis 
of walkiujr : the ane is in this life, the other in hevin in the life to 
cum. In this lyfe we have ane sarie glimmering without ony sun, 
ane blenk of licht environed about with darknes. Thairfoir be- 
caus of the want of licht, thair is sic stammering^ in our walking in 
this life. Bot when we sail walk in the lievins with that hevinly 
' Heed. ^ Such stumbling. 



326 THE SECOND SEEMON, 

liclit of God, with the countenance of Christ befoir our eies, then 
na snappering' neither to this side nor to that, becaus of that licht 
that is in the face of Christ schyning ever in our eie. The dark- 
ness ze see is unplesand, the licht is plesand. It is ane wonder- 
full thing that we sal get leif to walk in that inaccessible light of 
God, quhairin the Father and the Sone walkis. Brethren, think 
on thir thingis, for thir ar the chief end of al.^ All eirthlie thingis 
evanischis as the sunne gais to,^ and darknes cummis. Thairfoir 
set zour eie on that glorie that never sail evanische, as ever ze 
wald desire to ring thair. Thir dayis cravis* this preparatioun. 
Certainlie preaching and heiring will evanische, and preiching 
being taken away, faith will fail, and without faith how can men 
attein to glory. Thairfoir to keip in the glorie of this licht, we 
suld ernestlie cry : Lord give us this word. For gif it be taken 
away we sail be worse nor Sodome and Gomorrah. Now quhen 
he has schawin this, he cummis back agane, and he sayis, " Never- 
theles we have confidence." He that hes confidence, he will re- 
joice to speik of it, and it swellis sa in his hart that of necessitie it 
mon be utterit, and he will say anis, twyse, thryse, I have confi- 
dence. Bot now with confidence he joynis ane other thing, to wit, 
his love to die, and to flit out of the bodie to reigne with Christ. 
Love to die is the companion of confidence. He sayis, " I 
have confidence, but I love rather to remove out of the bodie, 
and to dwell with the Lord." Thair ar twa gude thingis, 
the ane confidence,, the other licht. The apostle makis ane 
choise heir: he will leif confidence heir in the bodie, and he 
chusis to die that he may attein to the licht. And in this re- 
spect he wald cois^ all the confidence that he hes with deith. 
Thou will not cois a fut of eirth with death, bot the Apostle will 
cois confidence with deith, and confidence is mair pretious than all 
the eirth. Few will doe this, and zit thou will die and thou had 
sworn it. Weill is that bodie that is sa resolvit to die as PauU 
was. Bot makis PauU ane chose of deith for deith itself? Cer- 

' No staggering. ^ For these are the chief points of all. ^ When the 

sun gocth ilown. ■* Reciuirc. * Change. 



ON 2. COR. 5. 327. 

tenlie na man will chose deith for deith itself: for except the Lord 
lichten deith and transforme it, it is ane entrie to hell : And gif 
thou have na other respect in deith hot to be quyte of this miser- 
abill life, (as sura will say, " Wald God I wer dead that I might be 
quyte of this miserie"), thou sail be in greater miserie efter deith 
nor ever thou was quliill thou was living. Quhat then suld be the 
speciall cause that suld move a man to say, " Wald God I 
were dissolvit," even this, I am burdenit with sinne, I am 
burdenit with mortalitie. This burden suld be ane great mo- 
tive : Weill is the sauU that is fred of sinne Quhat plesure 
is it to ane saull that wald faine serve God, to live ever in sinne ? 
Na, nane plesure. This is the speciall motive that suld move us 
to male choise of deith : to be with Jesus Christ, to dwell with 
him, and to be in his companie, in the participatioun of that glorie 
that is in the countenance of Christ. For that cause I wald flit, 
that I micht be with my Lord, and embrace that joy. Sa as the 
misery of this warld will put thee fordward to God, sa the sweit- 
nes of Christis cumpanie will draw thee fordward. Then to end : 
the Apostle hes preconceaved in him selfe ane wonderfull joy of 
that glorie, when he saw it not zit, sa mon we doe. All his walk- 
ing was be faith, and not be sicht : bot he seis befoir the hand 
ane hevinlie joy and pleasure, in respect of that fruitioun that he 
sail anis get of the countenance of Christ. This suld leame thee 
to luik ever for mair nor thou seis. Think not that thou hes sein 
all the glorie that sail cum to thee, and hes felt all the plesures 
that is laid up for thee in hevin. Bot think that thair is greater 
joy and glorie thair, nor ever thou culd heir of. For Christ him- 
self never utterit all the glorie that is laid up for the saintis. All 
that we see heir is bot in ane mirrour. All the glorie of Christ in 
the Scripture, is bot in ane mii-rour : lyke as quhen the sunne 
schynis in the mirrour, thou lukis not to the sun that schynis, bot 
to the glauncing thairof in the mirrour. And as thair is greater 
schyning in the sunne, nor in the glancing thairof that thou seis : sa 
think ever thair is greater glorie in hevin nor ever thou hard of in 



328 THE SECOND SERMON. 

the Scripture. Trow^ not that tliou can think of the joyis of hevin 
as men on eirth dois^ of cirtlilie thingis, quha can think ane thing 
greater nor it is. Na, the glorie of hevin, and the joy with Christ 
moiintis up above the reache of thy faith and hope, and all thing, 
that is abill to consave the same. It mountis up hicher than the 
hevin of hevinnis is above the eirth. Thairfoir think not with thy 
self, it is over meikle^ that I luik for : thou failis onlie in nar- 
rownes, thy faith and hope is sa narrow, that they cannot com- 
prehend the thousand part of that glorie. And sa we suld say, 
" I hope and I believe mair nor I dow^ comprehend." And heir 
is the caus that thou cannot get that fidl sicht of glorie that is laid 
up for thee. The walk begun grace of faith, and the Spreit of 
God in thee is not abill to attein to the thousand pairt of that 
glorie. The Lord give us grace to preconceave this glorie in 
sum measure, that we may seik the same, and say with Paull, I 
have faith and hope, hot that glorie passis all. The Lord graunt 
this even for Christis saik. Amen. 

' Suppose. ^ Thiuk. ' Too much. ■• More than I am able to. 



THE THIRD SERMON. 



2. Cor. Cap. 5. 



9. Wherefoir also we covet, that baith dwelling at hame, and removing 

fi'a hame, we may be acceptable to him. 

10. For we must all appeir befoir the Judgement seat of Christ, that 

everie man may receive the thingis quhilk ar done in his bodie, ac- 
cording to that that he hath done, quhidder it be gude or evil. 

11. KJiawing thairfoir that terrour of the Lord, we perswade men, and 

we are made manifest unto God, and I trust also that we are made 
manifest in zour consciences. 

We have hard, Brethren, thir dayls bygane^ the reraedle that the 
Apostle sets doun against this temporall deith, and the dissohition 
of the bodie. In ane word, it is ane full assurance and perswasion 
of the hart, that quhen we ar deid concerning the bodie, zit we 
sail live againe, and sail receave at the handis of God ane mair 
glorious bodie nor ever this bodie wes. It is ane hard mater to 
get this assurance, for the natural! reason of man can not, nor will 
not perswade huu, that he anis being deid, the bodie being dissolvit 
in asches, that ever that bodie sal be recovered againe. Thairfoir 
the Apostle bringis in three arguments of this assm-ance : the first 
is, the earnest desire that the godlie hes In this life to be glorified : 
it is ane thing impossibil that this desire can be in vaine. He that 
gevis thee ane desire of glorie and siching for it, he mon give thee 
the life and glorie that is desirit and sichit for. For otherwayis he 
wald never give thee grace to sich anis for this life and glorie, ex- 
cept he were purposit to put thee in possessioun of that glorie ane 

* These days past. 



330 THE THIRD SERMON, 

day. The secund argument is taken fra our regeneration, or the 
end of our regeneration. God is he that makis us over of new 
againe, efter we were dis-maid be the fal of Adam : he creatis us 
of new againe, to this end, that we suld live the first creatioun. 
It endit indeid, and we have lost the richt thairof evin in the first 
creatioun. We wer creatit to live everlastinglie, zit we dyit. Bot 
the secund creatioun in Jesus will never brek, bot as in him we ar 
renewed to lyfe, live sail we in the hevinnis everlastinglie : it can 
never faiU. Peter sayis, 1. Epist. chap. i. ver. 3. We are regene- 
rat againe into that livelie hope. The third argument is, the 
spreit of Christ, quhairby God workis In us baith the desire, and 
regeneration : having anis given us that Spreit, he takis him not 
fra us againe, bot lets him dwell in saull and bodie, to be ane arlis- 
penny in us assuring us he sail never leif us, quhill the haill promis- 
es in Christ be fulfilled to us. And thairfoir he is callit the 
" spirit of truth." John xv. 26. Notwithstanding of al this confi- 
dence and assurance, proppit up upon thir^ three pillars, desire, re- 
generatioun, and the Spreit, the Apostle lies not full contenta- 
tioun of hart : and the reason is, becaus he seis not the Lord. lie 
is zit wandring as ane pilgrime in this warld, and hes not gottin 
that joyfuU countenance of Christ, in the quhilk countenance is 
onlie saciety of plesures. For assure zou, the faithful hart sail 
never have contentatioun quhil it se Christ. Thairfoir to attein 
to this thing, and to get the full satisfactioun of the hart, he makes 
chose of deith and removing out of the bodie : he preferi'is it to 
all grace that can be had in this life He preferris it to that 
confidence and assurance, and to all other graces that he can 
have in this body, that he miclit win-' up to that presence of Christ. 
This far we have spoken hitherto. Now to cum to this text that 
we have presently red : The Apostle considering that sicht that 
anis we sal see, and that presence that anis we sal haif of the Lord 
Jesus, quhilk he hes not gottin, and will not get unto the time it 
pleis the Lord to call on him ; (and nane of us will get it, albeit 
we wald never sa faine, quhill that the Lord call on us) he schawls 
' Undcr-piT)p])ed with these. ^ Go. 



ON 2. COR. 5. 331 

thairfoir quhat he will do quhill the time cum that he get that 
presence, and how he will be occupyit living heir in this pilgrim- 
age, quhat will be his studie and cair in life and deith. " Thair- 
foir," (says he) " also we covet that baith dwelling at hame, and 
removing fra hame, we may be acceptabill to him." Thair is his 
cair in the mein time. All my cair, wald he say, sa lang as I live 
in this eu'th, sail be, to be acceptable to my Lord, to quhome I 
gang, that I may be the welcummer quhen I cum. Zit, brethren, be- 
caus the wordis ar wechtie everie word wald be weyit. " We covet," 
(sayis he) thair is the first word, and in the first language this 
word importis not onlie ane common desire, bot ane ambitioun : 
Sa be this word he utteris that he is gredie of honour, and ambi- 
tious ; for thair is ane halie ambition that is lesum,i that is requi- 
site, that is neidful in everie Christian man, evin in the purest 
man that is. Bot to cum to the honor quhilk he covets ; — " We 
covet," (sayis he) " that we may be acceptabil." Thair is the 
honour to be acceptable to be countit and lykit of. The warldlie 
man that huntis efter the honour of the warld, he desyris to be 
estemed of, to be had in admiratioun, and to be in gude grace. 
Sa is it with the man of God, the honor quhilk he desiris is 
estimatioun, he wald be accountit of, he wald be in grace and gude 
lyking, and gif it wer possible, he wald be esteimed above al the 
men in the warld. Bot quhome wald he have esteimand^ of him ? 
The warldlie ambitious man wald be accountit of be men ; he hes 
na regaird of Goddis estimatioun of him ; he wald have the Prince 
accounting of him above aU courteouris ; he wald have the people 
accounting meikill of him. Bot the man of God that hes this 
holie ambitioun and gredines of honour, he cairis not the account 
and estimatioun of men, and seikis not his prais of men, bot of 
God and Christ, with quhome he mon dwel efter this life. He de- 
siris in this pilgrimage to be assured that Christ hes ane likino- of 
him, that efter this lyfe he may ring with Christ as ane kino- 
for ever. That is his honour. To ga fordward in the words. 
Quhen seikis he to be acceptable to Christ ? At quhat time ? 
' Lawful. - To esteem. 



332 THE THIRD sermon, 

Thair is twa tyinls ; ane tyme of living, and ane uther tyme of 
dying ; ane time qidien the saull dwellis in the bodie, and ane 
uther tyme quhen scho flittis. The ambitious halie man seikis to 
be acceptable to the Lord baith thir tymis, baith dwelling at hame 
and flittinjT fra hame. All the honour of the wardlie man is in 
this life, and quhill the saull is dwelling in the bodie. Bot anis 
lay him doun in his bed, and let death seaze on him,i thair he layis 
doun his honour ; and gif ze tel him of the honour quhilk he was 
seiking, he will spit at it. Bot the godly man, gif ever he was 
gredie of honour in this life, in the hour of his deith he is gredier 
thairof, and the nelrer deith, the gredier of the honour of Christ. 
He can have na contentatioun in hart, quhill he knaw his saul is 
acceptal)le to that Lord quhom to he is going. As for the meinis 
quhairby he seikis to cum to this honour, ze will heir of them in 
the nixt verse heirefter. This same Apostle, 2 Timoth. ii. 15, sets 
them doun also. Quhen he lies desirit Timothie to studie to ap- 
prove himself to God, immediatlie he subjoynis, Gif thou wald be 
approven be ane wark-man, thou will not get this acceptatioun be 
di-yvlng over thy lyfe in idilnes or sluggischnes ; let everie man in 
quharsaever estat be ane wark-man. The warldly man is claiming 
to his honour be meinis unlesum,^ be flatterie, be falset,^ bot it endis 
in miserie. Bot the godlie man let him seik to be aj^provin be the 
King of Kings, being ane faithfull wark-man in his calling, and 
diligent thairin. Thair is the mein of thy acceptation in this life ; 
in thy dying, and quhen all thy sensis, thy toung, thy hand, and 
all faillis thee, and thou dow not work, zit suffer with patience, 
and set thy hart patientlie to suffer deith, that in thy deing God 
may be glorifyit, and sa thou may conseci'at baith deith and lyfe 
to him. Mark heir ane lessoun. Paull of befoir he makis ane 
choisc to gang and dwell with Christ. lie wald faine have bene 
dead, bot heir is ane uther desire, quhilk man ga befoir that, and 
thou mon have the lykc desire befoir thou desire to flit out of this 
bodie, and to be with Christ. First desire quhil thou is in the 
bodie to be acceptable to him, and then desire to flit, utherwayis 
' Assail him. ' Unlawful meaus. ' Falsehood. 



ON 2. Cor. 5. 333 

not. For certeinlle gif thou die befoir thou be acceptable to God 
in thy lyfe, thou sal not be welcum to him, and he sail be the 
maist terrible sicht to thee that ever thou saw. I sail never desire 
to see him quhen I die, gif I desire not to be acceptablll to him 
first in life and deith. Thairfoir studie be ane faithfidl discliaro;e 
of thy dutie heir on eirth to be acceptable to thy Lord, begyle not 
thyself. Leirne againe heir. Quhen he lies maid ane choise to 
gang and dwell with the Lord, he desiris that he may live ane 
godly lyfe heu' first ; then the lessoun is, ane godlie lyfe heir is 
ane to luik to that lyfe that we sail have in Christ, that makis ane 
faithfull pilgrime desire to be with Christ. It is ane easy thing to 
have ane eie to the life to cum, gif thou study to live weill in this 
life. And on the uther pairt, it is the hope of that life and glory 
to cum, and ane eie to hevin, that makis ane pilgrime to live weil 
in this life ; quhair this eie to hevin is not thair is na gude life. 
Quhairfoir suld we speik farther ? Allace thir evill lyfis of men, 
thir murthers, adulteries, thiftis, tellis us plainly thair is na sicht of 
hevin, nor regaird of the lyfe to cum. Thou that passis thy time 
taking thyplesure in the displesing of God, testifies that thy eie was 
never on hevin, that the eie of thy saull was never liftit up above 
thy bodie ; and assure thy self, gif thou live on sa, thou sail never 
see hevin. Now, in the nixt verse, he subjoynis ane other argu- 
ment, moving him to be ambitious to be with that Lord of lyfe. 
The first argument was, because he was to dwell with that Lord 
in hevin. The secund is, that terrible judgment that al flesche sal 
se, except they indevour them selfis to serve God in this life. 
" For," sayis he, " we mon all appear befoir the judgement seat of 
Christ." Learne ane lessoun of the pith of this argument. As 
thair is ane force in hope of the lyfe to cum, sa thair is ane force 
in the feir of ane terrible judgement to move ane man to live weill 
heir. Luik how neidfidl the ane is to cause thee to live weill in 
this life ; als neidfull is the uther. Hope of life is neidfull, feir of 
judgement is neidfull. Quhat suld be the cause of this ? Knawis 
thou not thy nature how bakwai-d and thrawart' it is, sa that ex- 

' FroA\'avd. 



334 THE THIRD SERMON, 

cept thou be broddit' fordward with terroris of judgement, thou 
wil never addres thee to hevin, bot will linger and sit doun be the 
gait.^ Brethren, thair is twa thingis in hevin, and twa thingis in 
eirth, baith serving to mufe us to live weill heir in this life. In 
hevin thair is twa saitis, ane sait of grace, that is callit the throne 
of grace : the uther ane seat of judgment, ane tribunall : Fy on al 
tribunals in the eirth, in respect of that hevinly tribunal. The 
throne of grace is spoken of in the Heb. iv. 1 6. " Let us goe bauldly 
to the throne of grace, that we may get mercie." Bot this will not 
suffice except the tribunal of judgement be also befoir thee, to 
draw thee fordward. Baith mon befoir thee, and as thou luikis 
to the throne of grace with the ane eie, sa luik to the throne of 
judgment with the uther eie. Thair is siclyke in eirth twa thingis^ 
to draw thee fordward : The ane, the Gospell of grace : the uther, 
the Law threatning judgement. The Gospell drawing thee loving- 
lie to God, the Law threatening thee to gang fordward or thou sail 
die. The Gospell gentlie alluring thee fordward, promising that 
thou sail get lyfe ; the Law standing about the Gospell as ane fyre, 
to terrific thee, and gif thou gang out of the richt way, it will burn 
thee. It will not be the Gospell alane that will do* the turne. In- 
deid gif thair wer na canker in thee, the Gospel wald do the turn, 
bot in respect of this wickit canker in thy nature, thou mon be 
thretnit with the Law. Seis thou not thy nature : fairnes wiU not 
do the turn, thou mon be ruggit'^ be the hair fordward, or ellis thou 
will fall in damnation. Tak me away the rebuikis of the law, and 
thou wert king or monarch, it is bot a deid Gospell to thee. Sic 
is the corrupt nature of man : Tak away the canker of the nature 
of man, I sail speik na thing of the law : bot sa lang as this canker 
remaynis, the Law mon threatten al, fra the king to the begger. I 
were ane fals doctour gif I usit not the threatning of the law to 
rebuke this canker of nature. Quha is mair halie nor Paul was ? 
He luiking up to hevin seing the mercie sait, likewise seis the 
judgement sait, and gif he had not sein the judgement sait, 

Pricked. ^ Way. ' There are also in like manner two things in earth. 

* Serve. ' ruUed. 



ON 2 COR. 5. 335 

and bene terrified thairwith, he suld never half gottin ane 
sicht of that mercy sait : sa mon it be with us, we mon see 
that judgment salt als weill as the mercie sait. This is mer- 
vellous. He was evin now speiking of Christ as ane sweit Lord, 
and fain wald be at him, and now agane, he sets him up as ane 
judge to terrifie men. Is this the Lord at quhom he wald be? 
Quha desiris to compeir^ befoir ane terribil judge, quha hes lyfe and 
deith in his handls ? Tak tent : this is Paullis meaning. The Lord 
Jesus is baith terrible to men and joyous to men, and he mon be 
baith joyous and mercifull in deid to thee quha indevouris thy self 
to pleis him in this life. Terribill to them quha endevouris them 
not to pleis him in this lyfe. Wald thou have him mercifull to 
thee, studie then to live weill, serve him sinceirlie in thy calHug. 
Will thou have him terrible to thee, thou sail in deid find him ter- 
rible to thee, and thou sail schaik and trimbill at his countenance, 
in cace thou seik not to pleis him in this life. And this sail be the 
first sicht that ever the wickit quha desired not to pleis him in this 
life, sail get of him. Hevin and hell are thocht mowis^ now a dayis : 
and this tribunall is nocht luikit to, bot certeinlie comj^eir mon thou 
either befoir the throne of mercie, or the tribunall of judgement. 

Zit to gang fordward in the wordis : I sail onlie touche them, 
without discoursing on that generall judgement. Then first heir, 
to let you see the terribilnesse of that judgement, thair is ane com- 
peirance® quhairof Esaias in his fourtie and five chapter, and the 
23. verse thairof : and Paull, Rom. xiv. 11, speikis : " As I live 
(sayis the Lord) all kneis saU bow to mee, and aU thingis saU con- 
fess mee to be GOD." Thau- is the reverence that sail be at that 
compeirance, all kingis in the eirth sail bow thair kneis : and the 
toung that wald not speik in this eirth to Goddis glorie, sail then 
be compellit to speik to his glorie. Then thair is first ane com- 
peirance, secundlie ane necessitie, compeir mon thou : thridlie, ane 
universalitie, all sail compeir without exceptioun, all sail be callit 
and all mon answere, Hic sum, I am heu*. Nane sail be away, 
man nor woman, riche nor poore, fi-om Adam the first man to the 

' Appear. ^ Are thought jests and mocks. ' Appearance. 



336 THE THIRD SERMON, 

last borne man on eirtb. Tben fourtblie, the salt befoir the quhilk 
this compeirance men be, is ane tribunal : the judge is Christ, Je- 
hovah, God, not man onlie : all kneis sail bow to him as God, and 
not onlie to Christ as God, bot to Christ in our nature, as man he 
he sail sit as ane glorious judge, as it is said Joh. v. 22. The Fa- 
ther judgis na man, bot lies committit all judgement to the Sonne. 
And as thair sal be ane compeirance of all, sa thair mon be ane re- 
ceiving : nane sail compeir bot sumthing they sail receiue. Quhat 
Ball be received? Ane rewaird of thy actiounis, and doing in thy 
bodie, quhilk reward sail perteine to the bodie als weill as to the 
saull, becaus thou did them in the bodie. As to the qualitie of the 
rewaird, it is proportionall to that quhilk thow hes done in the 
bodie, be it gude or evil : gif it be gude thou sail be rewairdit with 
glorie : gif evil, thou sail be rewairdit with ignominie and scharae. 
To insist sum thing on the last wordis, becaus the Papistis sticks 
on them, and thinkis they have ane advantage of this place : quhen 
they heir that everie ane sail receive according to the thingis 
quhilk they have done in the flesche, incontinent they conclude : 
Ergo Warkis meritis. I answere, Evill warkis indeid meritis 
damnatioun, and damnatioun sail be thy portion for them, gif 
thou be out of Jesus : bot gude warkis hes na merite. In all 
thy gude warkis thair is na deserving, albeit they wer ten thou- 
sand mai nor they ar. Thair is force aneucli in ane evil wark to 
condemne thee, bot in a thousand gude warkis na force to 
save. The Apostle sayis not heir, they sal receive ane rewarde for 
that quhilk they have done, bot according as they have done : he 
sayis not Propter, making warkis ane cause, bot secundum, that is, 
according to the testification of the warkis. Bot to Icif the larger 
insisting in this, as mair pertinent to ane uther place, and to cum 
to our purpose. 

Wey the wordis, for everie word is ane word of wecht, import- 
ing ane terrible judgement, ane compciring, ane necessitie of oom- 
pelrlng, ane universal compeiring without exception, na respect of 
person of the king, mair nor of the begger, na mitigation of the 

' More. 



ON 2. COR. 5. 337 

sevei'Ity of the judge : Christ wil have na mitigation, bot gif thou 
be ane reprobat, thou wil be handlit seveirlie, albeit thou wer ane 
king. The judgement then being sa terrible, the judge Christ men 
also be terrible: And sa the Apostle sayis, " Knawing thairfoir that 
terrour of the Lord," &c. And aU this is to learne everie saull, not 
sa to presume of the mercie of Christ, that thou sail think to find 
him mercifull in that day, except that thou have studied to be ac- 
ceptable unto him in this lyfe, and can say : Lord I imployed my- 
self in serving thee. Away with that presumption of mercie, that 
makis tlie lowne quhen he is murthering and committing adulterie 
to say, God is mercifull. Having set doun the terrible judgement, 
he concludis quhat he vdU doe in his awin persoun. Is the judge- 
ment and judge sa terrible? I wiU be wise: (the Lord give us this 
wisdom.) " Knawing," sayis Paull, " that terrour of the Lord," I 
will doe my dewtie in this lyfe. My dewtie is to preiche to bring 
men to the faith in Christ : I will walk in the discharge of that 
dewtie nicht and day. He sayis, " Knawing perfytely that terrour 
of the Lorde :" It is nocht ane blind terrour that will mak ane man 
to doe his dewtie in tliis life, bot it is the knawledge of ane Tribu- 
nall : to beleve that thair is ane Judge and ane Tribunall in hevin, 
and that thair is ane maist terrible day abyding. And gif ane be- 
loved that thair is ane tribunall in Hevin, ane terrible Judge sitting 
thair to tak account of his doingis in eirth, for all the warld he 
wald not offend that God : bot this can not sink in the hart of man. 
He will say, thair is ane general judgement : bot this is fra the 
mouth onlie, and not fra the hart : and surelie sa lang as ane man 
continewis in sinne, albeit he suld sweir that thair is ane Tribunal], 
it is ane takin^ he knawis it not. The wordis of judgment availlis 
nathing : it is the beleving, and sure knawledge that thair is ane 
judgement, and ane terrible Judge to sinners in hevin that dois the 
tume. Thairfoir seik perswasioun, and luik to that article of thy 
Creid, that the Judge sail cum and tak account baith of the quick 
and the deid. Beleve it, and then it sail draw thee to live ane 
godlie life. " Knawing thairfoir that terrour of the Lord, we per- 

1 Token. 
Y 



338 THE THIRD SERMON, 

swade men," or causis them beleve. He sayis not, I go to play the 
pairt of aue King, or of ane politick man, I am bussie in this or that 
turne that perteinis^ not to my calling: Na, bot according to my 
calling I preiche the gospell, to perswade men to beleve in Christ, 
that they may be saif. To speik the treuth, it is not thy laboring 
and doing in ane uther man's calling that will profeit thee, bot thou 
art ordanit be God to do thy dewtie in thy awin calling : and quhen 
the account of thy deidis sail be tane^ in that greit day, he sail not 
say, Quhat hes thee done in ane other man's calling : bot quhat lies 
thou done in thy awin ? I maid thee ane minister, how travellit 
thou in that vocation ? Thairfoir I say as eveiy man wald be red- 
die to give ane account of his doings, let every man be walkrife'' in 
his awin vocation, seiking the glorie of his God thairin. Now it 
micht have bene said to Paul, Thou boistis mekil of thy doing and 
preiching, bot luik with quhat sinceritie thou hes bene occupyit, 
and with quhat uprichtnesse of hart thou hes bene preiching in 
thy lyfetime ? He answeris : and first, he takis God to be witnes 
of the sinceritie of his hart in discharging his ministerie : and then 
he takis the Corinthians amang quliom he had travellit, to be 
witnes also of his sinceritie. As for God, he sayis, " AVe ar made 
manifest unto God " : And as for men, " I trust also I am made 
manifest in zour consciences." He takis first God to be witnesse, 
quha knawis the hart ; and then the Corinthians quha saw his 
actiounis. Then, brethren, it is not aneuch for ane minister that 
preichis Christ as Paull dois, for perswading men to beleve in 
Christ, to speik outwardlie to men, as I am now speiking to 
zou, bot he mon luik in the mein time, that inwardly his hart 
be set upon God : that is, luik that he approve his hart 
in sincerity to God quha seis the hart. Men markis the wordis 
that cummis out of the mouth, bot God markis the sinceritie of 
the hart, to se with quhat sinceritie the man speikis. This that I 
speik of Paul in his calling, I mein of all uther men in thair call- 
ings. Dois thou onie thing outwardlie to men ? Luik that thou 
doe it inwardlie in thy hart with sinceritie to God, utherwayis 

1 Appertaiueth. ' Tuken. ' Diligeut. 



ON 2. COR. 5. 339 

thou tjnis all thy travell, albeit it were never sa gude in the pre- 
sence of men. Of this it followis, all thir ar but vain voices, to 
stand up and say, I haif done this thing, or that thing. To speik 
to men quha knawis not the hart, except in the mean time as thou 
art speiking to men, thou may draw the Lord to be witnes (as 
Paull dois) to the sincerltie of thy hart, and may say, I have bene 
travelling, with quhat sinceritie the Lord knawis : That quhilk I 
have done I haif done it in sinceritie. Not bein^ content to call 
God onlie to be witnes, he turnis him to the Corinthians, and he 
appealis thair conscience to beir record of his sinceritie in his 
doing, and he sayis, " As for zou Corinthians (speiking sparinglie) 
I trust, &c." He was assurit of God's testimonie, bot he trustit 
that the Corinthians buir^ him recorde, that he had travelled trulie : 
He say is, "in zour consciences." It is to be markit, that he appealis 
thair consciences, not thair mouthis, bot thair consciences : for the 
mouth of man wil give an testimony, bot the conscience wil give 
ane uther. And quhen the conscience will be saying the man hes 
spoken trulie and in sinceritie, the mouth in the mean time wil 
be backbyting him, and the conscience will say, thou leis mouth. 
Speik thairfoir ever according to conscience : for gif thy con- 
science speik ane thing, and thy mouth ane uther, thou sail be 
challenged of ane lie. It is trew in deid men knawis not the 
hart of man, as quhen ane minister is speiking, ze can not judge 
of his hart, the Lord judgis it, zit ane faithfull and sincere man, 
he wil utter sum time the inward sinceritie of his hart in his 
wordis and deidis, that aU that seis and heiris him, will luik in 
thairthrow,^ and see the inward sinceritie of the hart, and give ane 
outward confessioun of it. Now, Brethren, then in this example 
of Paidl ze have sic ane protestatioun as the faithful Pastour suld 
make in the hour of his deith, and quhilk suld be his Testament. 
Thair is twa thingis in his ministrie, the outward speiking, and 
the inward sinceritie of the hart : Gif he wald protest of his faith- 
fulnes, luik that he protest as Paull did : first outwardlie, I have 
used all diligence in discharging all the outward parts of my 
1 Also would bear. ' Throw. 

y2 



340 TUE THIRD SERMON. 

calling, I have keipit na thing aback : and then inwardlie. As 
for my sinceritie, Fii-st I take God to be witnesse, qulia knawis 
and onlie seis my hart, with quliat sinceritie I have spoken ; and 
then I take zou witnes, that hes bene conversant with mee, sa far 
as ze can knaw the inward sinceritie of my hart, be my living and 
outward actiounis Wald to God we cidd have this sinceritie. 
And I pray the Lord grant me this sinceritie, and I beseik^ him 
that as he hes bene with mee sen the beginning of my ministrie : 
sa he wald never leif mee, untill the time I finish my cours with 
joy, to his glory, and comfort of his Eark, through Jesus Christ 
our Lord. To quhome with the Father, and the Halie Gaist, be 
all honour, praise, and glorie, for now and ever. Ajvien. 

1 Beseech. 



THE FOURTH SERMON. 



2. Cor. Cap. 5. 



12. For we praise not our selfis agane unto zou, bot give zou ane 
occasioun to rejoice of us, that ze may have to answere against 
them, quhilk rejoice in the face, and not in the hart. 

13. For quhidder we be out of our wit, we ar it to God, or quhidder we 

be in our richt mynde, we ar it unto zou. 

14. For that love of Christ constraynis us. 

15. Becaus we thus judge, that gif ane be dead for all, then wer all dead, 

and he died for all, that they quhilk live suld not hence furth live 
unto them selfis, bot unto him quhilk died for them, and rose agane. 

To repeat schortlle that quhilk Ave liaif hard in tliis chapter, we 
hard first of that assurance of glorie and of lyfe everlasting quhilk 
is the onlie remedie against deith and the dissolution of this bodie 
We hard secundly of the three warrands of this assurance of lyfe 
and glone : the first, the earnest desire quhilk the heart had of that 
glorie and lyfe : the secund regeneratioun and renewing : the thrid, 
the Halie Spreit quha is the worker of aU grace in our hartis, and 
quha nevir leifis us, bot bydis in us as ane assured arlis-penny of 
the fid accomplischment of all that glorie promised to us in the 
Word of God. And zit for all this, we hard that the Apostle had 
not that contentatioun nor full satisfactioun of his hart, because he 
is zit ane pilgrime, living heir by confidence, and hes not gottin the 
full presence of his Lord, he choisis to leif all the thingis in this 
life, and thairfoir he taks resolutioun quhat he wil do in life and 

1 Abideth. 



342 THE FOURTH SEKMON, 

deith, to the end that when he cummis to his Lord In the hevinnis 
he may be welcum. The thing he resolvis to do is this, he ende- 
vouris himself in his calling to be acceptabill to him in life and 
deith, and he will consecrate al the actiounis and sufFeringis of 
baith to him. Beside that glorie to cum quhilk movis him to 
studie to be acceptable to his Lord, he settis doun ane utlier mo- 
tive, ane terrible Tribunall quhilk abydis him and all men and we- 
men, qvdia studies not to be acceptabill to the Lord. The saull 
sal not sa sone depart out of the body bot it sail als sone be pre- 
sentit befoir that Tribunall, and sail receive thnt dolorous sentence, 
gif they have not studied to be acceptable to him. Thairfoir the 
Apostle concludis, Knawing thairfoir the terrour of the Lord we 
travell in our calling to preiche Christ, and to bring men to faith, 
and that not for the fassoun,^ bot in sinceritie of heart : sa that 
we tak God (quha seis the hart) to be witness to us of our since- 
rity. And as to zou Corinthians upon quhome we have bestowed 
our labour, we appeale zour consciences, and we tak zou to be wit- 
nes of that same sinceritie of our calling. This is the sum of all 
quhilk ze have hard hitherto in this chapter. 

Now to cum to this text quhilk we have red, in this first 
verse the Apostle having spoken of his sincerity in preiching, 
the Corinthians quha had not that lyking of him quhilk they 
suld have had, micht have objected : Weil Paull, zit vauntis 
thou of thyself? Thou hes anis vaunted of thy self (as ap- 
peiris in the second and third chapter preceiding) and zit art 
thou commending thy self? He answeris : Na, I commend 
not my self agane. I vaunt not of myself, neither befoir nor 
now : bot quhen I said, " We ar maid manifest to God, and I 
trust also that ice ar maid manifest in zour consciences^ In 
thir w^ordls, I give zou occasioun to glorie of mec, and not for 
my cans sa mekill, as for the caus of fals flattering apostles, quha 
gloryis In thair outward doings, without sinceritie in the hart : the 
repressing of thir mennis vain glorying. Is the cause of this my 
speiking. This is the meining of this verse. Then this text being 

1 Fashion. 



ON 2. COR. 5. 343 

plaine, learne thir lessounis. I mark first in the persoun of the 
Corinthians quha objectis this vaunting to the Apostle mistaking 
his words : Scarse may ane godlie man speik ane or twa wordis of 
the grace quhilk the Lord hes given him, and that not to his awin 
praise, bot to the prais of his God, quhen he is mistaken be evill 
men, quha sets them selfis to wry^ everie word that is spoken. And 
gif ever thair was ane age in the whilk this vice rang,^ I am assured 
(and experience provis it) na age may be compared in that cace to 
this age. Zea, ane godly man can do na thing, bot incontinent he 
is mistaken : he can speik na thing bot he is misconstrued, and 
especiallie the Ministeris in thair callings, amang all men thair 
wordis ar maist misconstrued. The day rysis not bot thair is ane 
evident experience of this point, and ilk^ ane seis it. Thairfoir 
quhat remedie bot patience. All this judging is bot for ane time, 
tarie ane littill quhyle, and keip ane guid conscience in the mein 
time, and we sal see ane uther judgment, quhen he sail cum that 
judgis richtlie. Then secundlie leirn in the person of PauU. He 
will not have it sa meikill as seming anis,* that he praises him self. 
Everie gude man, and especiallie ane minister suld fle al occasion 
of vain glorie. Zea, that Christian modestie and sobernes cravis, 
that everie man and they wer indewit with the greatest gracis in 
the warld, zit they suld speik and think of themselfis soberly. The 
mair they have, the greiter grace that God hes given them, the lea 
they suld account of themselfis : zea, suppois they be sum thing in 
the sicht of God, zit luiking to the nauchtines that abydis in this 
cankert nature, they suld say of themselfis, I am na thing. For 
the Apostle sayis 1 Cor. viii. 2, and Galat. vi. 3. " He that thinkis 
him self sum thing, he is na thing:" and Phil. ii. 3. "Let everie 
man account ane uther man better nor himself." Gif ane man will 
meditate on his awin estait, either be night or be day, let him 
think of his infirmities, his sinnis and naughtines : AVill he rejoice 
of himself in his awin minde ? Luik to Paull quhat he sayis, 2 Cor. 
xii. 9. " I will rejoice in my infirmities, that the power of Jesus 
may dwell in mee." The power of God never dwelt in ane proud 
1 Wrest. 2 Reigned. ' Every. * So much as once seeming. 



344 THE FOURTH SEKMON, 

nor ambitious hart bot in ane humbil hart. "God resistis the proud 
and gevis grace to the humble." 1 Pet. v. 5. Sa Paul quhen he was 
prasing of himself, albeit he had sene greit visions, 2 Cor. xii. he 
corapleinis of his infirmitie to the Lord. The Lord answeris, "My 
grace is sufficient for thee, my power is maid perfite throch waik- 
nes." Then thou that wald be Strang in God, be walk in thyself, 
think nicht and day of thy infirmitie and miserie be sinne. I 
mark agane in the wordis of the Apostle ; ane godlie man may re- 
joice and glory in the grace of God. Quhy suld not the grace of 
God be gloried in ? The Apostle in that xii. chap. 2. Cor. 5 verse, 
quhen he lies spoken of that hevinlie revelation. " Of sic ane man 
I wil rejoice," sayis he, "of myself will I not rejoice, except it be of 
my infirmitie." Then may not ane godlie man speik of himself? 
Zes, he may speik of himself as the instrument of God, as the dis- 
penser of the grace of God, as Paull did heir. To quhat end ? 
That they unto quhom the Lord hes maid him ane gude instru- 
ment, upon quhom he hes bestowed his travels, may glorifie God, 
and may rander him the honor of ane minister. Paull, 1 Cor. iv. 
1, sayis, " Let ane man count of us as of the ministers of Christ, 
and disposers of the secreitis of God." And sa ane minister suld 
have honom', and they npon quhome he hes bestowed his travellis 
and the grace quhilk God hes given him, suld honour him, and 
they ar als strait detbund^ to give him it, as onie debt that ever 
they aucht to pay. Thairfoir the Apostle sayis in the 2. Epistle to 
the Corith. xii. chap, the ellevinth verse : " I have bene fulisch in 
glorying, bot zee have compellit mee, because I suld have bene 
commended be zou." It is a point of sacriledge to tak onie honour 
fra them that God hes given them. Now, quhairfoir is this that 
the Apostle wald have them glorying of him ? Not sa meikil for 
his awin cause, as for the caus offals teichers, quha rejoiced in the 
face and not in the hart ; that is, not in inward sincerity, bot in 
outward thingis, having ane fair schaw of eloquence and fair 
wordis. Then leirne, ambitioun mon not be borne with. It is 
pernicious baith to the man in quhom it is, and to uther men quha 

1 They are as greatly iudebted. 



ON 2. COR. 5. 345 

hes ado with him. This vain glorying is ane kind of blasphemie, 
for that quhilk thou takis to thyself in thy vaine glorying, thou 
spuilzies^ God of it in quhat calling sa ever thou be. Thairfoir this 
vaine vaunting of our selfis is ane vice, quhilk amang all vices 
suld be maist repressed. Allace that stinking flesch suld stand up 
and spuilzie God of his glory. Now wald thou have ane mein to 
repres this vaunting in the mouth of ane ambitious man ? Quhen 
he is vaunting of thir outward graces and benefites, as ane tume 
tub^ sounding without sinceritie in his hart, cast thou up in his 
teitli the sinceritie of the hart. Say, Yaine man, all thy speach is 
in thy face, and not in the hart. Set up the hart against the 
face, and it sail blek^ it. It availes not to speak of onie thing 
that thou can do, except thou have inward sinceritie in the hart. 
For thir outward thingis sal evanische, and dar not appeir befoir 
God in that great day : bot sinceritie remains for ever. 

To cum to the nixt verse. Zit they will not let him be, zit they 
will object unto him his fulischnesse. Quha will vaunt of him- 
self bot ane fuil ? Paull, thou is ane fule, thou braggest of 
thyself? The Apostle answeris with modestie " Quhidder we 
be out of our wit, we are it to God, or quhidder we be in our 
richt mynd, we are it unto zou." Tliair is the Apostle's answere. 
Than, Brethren, that quhilk God countis wisdome, the warld 
counts it flilischnesse, and that quhilk the warld countis wisdome 
God countis it fidischnes. Wes thair onie fulische talking heir, 
quhen the Apostle sayis, " We ar manifest to God, and I doubt not 
bot we are manifest also to zour conscience :" Was thair onie brag- 
ging heir ? Sa the wisdom of God is fulischnes to the warld, and 
sail be sa lang as corrupt nature is within us. And the Apostle 
says, 1 Cor. iii. 19. " The wisdome of the warld is fulischnes with 
God." Bot the questioun cannot now be decydit, quhat is the trew 
wisdom, and quhat is fals wisdom, the end will prove. Trew wisdome 
is justified of hir a win children. Math. ii. 19. Weil, the end wil 
schaw and speciallie that day quhen all thingis sail be revelled. 
Fulischnes saU stand up, and all the warld sail see it to be fulisch- 
' Reavest. ^ As an empty vessel. ^ Shame. 



346 THE FOURTH SERMON, 

nes : wisdome sail stand up, and all the warld sal see It to be wis- 
dome, and then it sail have the awin approbatioun. Sa that thir 
men that will be countit wise in this warld, will be compellit to 
utter thir wordis of them quhome they estemed fuillis in this warld, 
Ar thir the men quhais life we countit fulischness ? And I beseik 
God to oppin our eies to see this trew wisdome, and specially in 
thingis concerning religioun, quhilk wisdom onlie will abyde ap- 
probatioun. Secundly learne, Paul heir zeildis to them. Let me 
be wod, ^ I am wod to God. My God is befoir my eies, and I cair 
not to be mad to this warld. And as for zou, gif I be in my richt 
minde, it is to zou. Ze Corinthians have na thing to lay to my 
charge, for I have done my dewtie faithfullie to zou. Brethren, 
see ze not heir the cair quhilk we suld have of the glorie of God, 
and of the Kirk of God, and hir salvation ? It suld cause ane man 
of this calling that Paull was of, to be ravisched in Sprit, and to be 
content to be countit ane fuill in this warld, that God may be glori- 
fied, and men helped forward to hevln. Gif God be glorifyit in 
my w^odnesse, quliat regaird I to be wod ? Quhat reckis- of man 
in this warld ? Quhat reckis of mannis^ ruiue and decay, gif God 
be glorified ? Bot allace thair is sic ane self-love ingraft in the hart 
of everie man, that we wUl not let God be honourit, except it may 
stand with our honour. And we will say, I will not be esteimed 
ane fuill, I will not be disgraced : gif it may stand with my honour 
and profite I will glorifie him : bot gif his honour and mine standis 
not togidder, I will cheiflie have respect to my awin honour. Sa 
it will never be weill quhill we get this cankert self-love submitting 
the self to the glorie of God. And it suld be the greatest endea^ 
vour that ever we suld have in this warld to cast out this self-love, 
that we may be content that God may be glorified, and it wcr with 
our dishonour, zea, and it wer with our destruction. It is not self- 
love that bringis honour and glorie, onlie honour is of God, and 
thou sail never get honour except thou cast away self-love, that 
God may be glorified. 

Then to gang fordward. Paull mon have sum thing for him 
1 Mad. "^ What respect is to be made. ' What if iiieii go to. 



ON 2. COR. 5. 347 

qiihy he will bee wod for Goddis cause : he will not bee wod 
without sum reasoun. Thairfoir in the nixt verse he sayis, 
" For the lufe of God constraynis us." As gif he wald say, I 
am constrained to this fulischnes ; and ane charge is laid on mee 
to doe sa. I am bund and obleist sa to do : that is, to be ane wod 
man for the glorie of my God. And quhairfra^ cummis this ne- 
cessitie ? It is the love of God (sayis he) that constraynis me : 
this band that bindis mee is the love of Christ, not the love quhdk 
I beir to him, (that is over waik) bot the love quhilk he beiris to 
mee, it bindis all my sensis, and careis^ mee to honour my God 
with my haill bodie. Thir ar the wordis. Then the verie necessi- 
tie quhilk lyis on thee to be ane wod man for Goddis cause, it is 
not ane thing quhairof thou can free thee : thair is ane necessitie 
laid on thee to be counted wod for Christis cause. Then gif thair 
be ane necessitie laid on us to do this, (albeit it be to our awin 
dishonour) quhat gif we doe it not, bot will schaik of this zoke ? 
Then I tell thee, in place of it, ane uther necessity mon cum in. 
ane necessity of wo. Paull sayis, " Woe to mee gif I preiche not 
the Gospell." 1 Cor. ix. 16. Hes God laid this necessitie on mee 
to preiche, and I cast it off, ane uther necessitie of woe sail be laid 
on mee. Allace, this warld thinkis all this worschipping of GOD 
to be voluntarie, that men may serve GOD as they pleis, and that 
men may preiche as they pleis, this way, or that way, and speik 
heir, and hald thair toung thair as they will. Bot I say to thee, 
will thou free mee of that necessitie that lyis on me ? Is thou 
abill to take it off my back ? Gif thou be not abill, then for Goddis 
saik let mee preiche the gospel with fredome and sincerity of hart. 
I tell thee, thair is sic ane necessitie laid on t]ie schoulders of the 
ministers, to utter everie thing quhilk the Lord puttis in thair 
mouth, that gif thou schaik of this necessitie, ane uther necessitie 
of wo sal be laid on them. And this sail be thair cry on thair deid^ 
bed. Wo be to mee that I preichit not trewlie the Gospell. 

Zit to gang ford ward. Quhairfra cummis this necessitie ? He 
sayis, " It is the love of God that constraynis me." It is the love 
^ From wheuce. " Urgeth. ' Death. 



348 THE FOURTH SERMON, 

of Christ quhilk lie kythit^ in his suffering for mee, that bindis mee. 
Sa, it was the love of Christ towai'dis Paidl that moved him pa- 
tientlie to be callit wod for Christis caus. Christ for the love 
quhillc he buir to us, sufFerit liimself not onlie to be called wod, 
bot to be called ane Devill. INIat. xii. 24. He suffered the extre- 
mitie of paine and ignominie for our saikis : and all the revylings 
and reprochis that suld have lichtit on us, he tuke them on him. 
Sic was his love quhilk he buir to us. Then will not thou suffer 
to be called ane wod man for his cause. Gif thou wald have ane 
pairt of the inheritance conqueist be Christ, bund mon thou be, 
ane necessitie mon be laid upon thee, and gif thou be loused, thou 
is lowsed fra the love of Jesus, and then wo and destructioun ever- 
lasting sail cum on thee. I see then, all our service of Christ, is 
of necessitie : Then quliat pleisure can be in the service of Christ, 
gif it be constrayned service ? The thing I am compelled to doe, 
I will have littil pleisure in the doing of it ? In deid it is trew, 
thou art not lous, bot bund. Fra time thou enters in the Kirk of 
Christ, thou enters in bondes. Bot thair is ane great difference 
betwixt band and band : ane band will bind thee and force thee to 
doe ane thing, wil thou, nill thou^ : Ane uther band will onlie leid 
thee the richt way quhilk thou is to gang. Brethren, this band 
that Paull speikis of in this place, it is sweit band the band of the 
love of Christ, and it bindis thee sweitlie and lovinglie to discharge 
thy dewty to God : and al thy dewty be this band is voluntarie, 
and he quha is bund with this band, wil rejoice mair to be callit 
ane fule for Christis saik, nor to be estcimit ane king upon the 
eirth. Bot thou mon tak tent quhair this band is that bindis thee, 
that it may leid thee to do thy dewty willingly. Gif the love of 
Christ quhilk is the band, be outwith thee, only sounding in thy 
eir (as quhen it is tauld thee, Christ lovis thee) I tel thee it wil 
not bind thee. Al the preiching in the warld wil not bind thee, 
and it be without thee. Paul sayis thairfor, Rom. v. 5. " The love 
of God is schcd abrode in our harts throw the Haly Spreit that is 
given us." Then that that love may bind the hart, it mon be pourit 

1 Shewed. ^ AVhioh Christ coiiqiKied. ^ Whether tliou wilt, nr wnlt not. 



ON 2. COR. 5. , 349 

in thee, and quhen it enters in the hart, it lowsis the hart with 
sic ane sueitness to do God's wil as is unspeikable : it bindis the 
hart with ane exceiding joy. AYald to God we had ane taist of 
this love. All is hot wordis. Thair can be na sic sweitnes as that 
is, fra anis the Sprit lies powrit the love of Christ in thy hart, 
then let all our travels be quhen we heir of thir things, to get ane 
sense of the lufe of Christ in our harts. All the powers in the 
warld will not move thee to doe thy dewty sa meikle, as the feil- 
ing of this love of Christ towards thee. And na thing will be abil 
to stay thee fi'a Christ and honouring him (and it wer with thy 
awin ignominy) gif anis thou have ane sense of it. In the nixt 
verse he gevis twa reasounis quhy the love of Christ constrained 
him. The first reason is takin fra that misery that Christ fand 
him in, quhen he sufferit for him : the secund is takin fra the end 
of the deitli of Jesus. As to the first, this was our miserabil estait 
befoir Christ loved us : " We were all dead." How provis he 
that, " Gif ane be dead for all, then wer all dead," gif thou had 
not bene dead, in vaine deit Christ for thee. Gif thou had ben hot 
half deid (as the Papists say is, quha vaunts of thair fre wil,) the 
Son of God had never deit for thee. Gif Paul had had this fre 
wil, and sa bene half deid, Christ had never deit for him : and gif 
ther wer na uther argument bot this, to import that thair is not 
ane free will, nor spunk of godlines in men be nature, it is sufficient 
to say, Christ hes deit for al : we were without all spunk of free 
will to gude quhen Christ come. Mark the force of the argument. 
It is fra that miserabill estait and spirituall deith quhairin Christ 
fand us, quhen he began to kyith^ his love on us. We wer deid 
spiritually in sinne, deid in trespassis. Quliat reckis of this cor- 
porall deith, gif thou be deid in sinne, thou is worse nor ane carrion. 
This spirituall deith suld move us to think that the love of Christ 
was wonderfull towards us : it suld ever mak us aggrege that 
love quhairwith he hes loved us. He died for thee quha was deid 
in sinne and trespassis, and sa ane enemie to him. " Quha is he 
(sayis the Apostle) that will die for his enemie ?" Pom. v. 7. Thou 

1 Bestow. 



350 THE FOURTH SERMON, 

being deid in sinne, thou lived in sinne, and sa lived ane enemy 
to the lyfe of Christ. And thairfoir thy hart can never sufficient- 
lie aggrcge the benefite of his deith. Men ar miserable, bot 
allace they feill it not : thou hes na want nor scant of miserie, 
bot thou wantis sense : and the less felling thou hes of thy deid- 
ness, the greater is thy deidness : for the sense of deith is the 
beginning of life ? the greater thy inlaik be of the sense of deith,^ 
thou is ever the deider : the quikker- the sinner be, lowping^ and 
playing him in his wantonnesse, the deider is he in saull. For he 
hes ane burden on his back that will presse him throw the eirth, 
and mak him sink to hell ane day : and in the mein time he is 
running to his mischeif and villanie, and kennis not that he hes 
deith everlasting on the back of him. O wo be to that miserabill 
cative suppois he wer ane king. Allace, men ar deid in siune and 
half in hell, and will not considder it. It is ane pitifull thing to 
considder how thair is na sense of this infernall miserie, that fol- 
lowis upon tliis deith. Qulien it Is tauld them, the Lord hes died 
for them, they will mak na account of it. The word of the croce 
of Christ hes bene to the multitude of this land bot ane vain sound, 
and they have never counted of sic ane mercy. And tliairfoir 
quhat wonder is it to see thir vexatiounis. O Scotland, thou sail 
get ane uther walkning, thou hes sa lang contemnit grace, quhilk 
is the maist pretious that ever was : The Lord can not be Lord 
and he suffer sa lang contempt and lichtlying of Christ and his 
love unpunisched ! The secund argument is taken fra the end and 
purpose that Christ had in deing : luikit he to this end that thou 
suld play thee, and follow thy awin last ? that thou suld abuse 
that life, quhilk he had bocht sa deir with his precious blude ? Na 
his purpose was that not onlie in his deith and satisfactioun thou 
suld be justified and counted just, bot also that thou suld be sanc- 
tified, that thou suld cast of thy warkis of unclennes, and dedicate 
thy life in halines to him. It is said, Rom. xiv. 9. " That he rais 
againe, that he micht be Lord over thy life." For thair was never 
man that had sic ane richt to an eirthly thing as he hes to thy life : 
1 The more thou wantest the sense of death. 2 Livelier. ' Leaping. 



ON 2. coE. 5. 351 

then do quhatever may pleisure him, and it wer to die ane 
thousand times, and it were to be ane fule for his cause, quhat 
ever may pleisure him, set thee to do it, or of necessitie thou sail 
tyne that life of thyne. Bot heir is the miserie : Man knawis not 
quhairfoir Christ died. Will ze speir at men and wemen, quhen 
they ar lying bathing them selfis in wickitnesse, gif they will gang 
to hevin : they will answere, Zes, they will gang to hevin or ever 
thair feit be cauld. Bot vain lown, thou never knew Christia 
purpose in deing for thee. His purpose was that thou suld be ane 
new man, and thou suld not live to thy awin self, bot to him. And 
the end sal prove (and thou proceid sa, living to thyself and not 
to him quha hes died for thee) that the deith of Christ had never 
force in thee. Thairfoir luik mf thou livis to Christ : and m{ 
thou dois sa, then assure thyself Christ died for thee. Luik gif 
in the morning thou can say. Lord thow died for mee, I will 
give thee my life, and consecrate to thee this day all my actiounis, 
and all that I have. Weill is the saull that can say this way. 
Then all turnis to this, Seing Christ died for mee, I will tak this 
resolutioun, I wiU live to him aU my dayis. The Lord grant us 
this resolutioun that we may live to him in this life, that heirefter 
we may live with him in hevin for ever. To quiiome be all 
honour, prais and glorie for ever. Amen. 



THE FIFT SERMON. 



2. Cor. Cap. 5. 



16. Quhairfoir hencefurtli knaw we na man efter the flesche : zea though 
we have kiiawne Christ efter the fllcsche, now zit hencefurth knaw 
ze him no more. 

17. Thairfoir gif onie man be in Christ, he is a new creature : auld thingis 

ar passit away, behauld all thingis ar becum new. 

18. And all thingis ar of God, quhilk hes reconciled us unto himself 

through Jesus Chi*ist, and hath given unto us the ministerie of recou- 
ciliatioun. 

Ze heard the last day, in the last part of this chapter, the reasounia 
set down quhairfoir ane man is bund and oblisched in conscience 
to live to God, to consecrate his life, his deith, and all his actiounis 
to Jesus Christ : to wit, first the love of Christ constrainis and 
oblischis us sa to love him agane, that we be content even to be 
fuilis to this warld for his saik. Ane uther argument was taken 
from our amn estait quhairin we wer, quhen he kythlt^ this love of 
his on us, we wer deid in sinne and trespassis. Sa this miserabill 
condition that we lay in, quhilk was the beginning of hcl and 
everlasting damnatioun, suld move us never to think on jileising of 
oursclfis, bot onlie to pleisure him quha hes delyvercd us fra .sic 
damnatioun. The thrid argument wes taken fra the purpose quhilk 
the Lord had in dying for us : to wit, that the lyfe that was bocht 
be his dcith, suld be consecrate to him, and imployed in his service : 
for being unis redeemed by him we ar na mair our awin men, bot 

1 Shewed. 



ON 2. COR. 5. 35S 

his quha lies coft^ us. And thairfoir as the servand sets his eie 
upon his lord, waiting to plesure him ; sa in our haill actiounis, with 
our haill mind, we suld be set to pleisure our Lord, quha coft us 
quhen we wer bund slaves to sin and Sathan. Utherwayis we sail 
fall aback to that damnation quhairfra^ we wer redemed. 

Now to come to this text that we have red. In the first verse 
thairof we have the resolutioun of the Apostle PauU, and the pur- 
pose quhilk he takis concerning this matter. Seing Christ his Lord 
hes set himself to pleis him, and to redeme him fra deith, and to 
conqueis'^ life to him, his resolutioun is to give him agane that life 
quhilk he hes conqueisit to him, to imploy the haill life of him in the 
service of that Lord that hes redemit him. Thairfoir, Brethren, 
befoirl gang fordward learne ane lessoun of this general, Gif this was 
the purpose ofChrist in deing for us, and In deing sa schameflill ane 
deith, that we for quhome he deit suld live to him, and not to our- 
selfis ; our purpose suld be on the uther part, to give him this life 
that he hes bocht sa deirlie. Give him it, or ellis thou sail give it 
to ane worse man. Imploy it in his service, or els thou sail imploy 
it in the service of ane worse man. And ilk* ane suld say for thair 
awin partis as Paul did for his pairt, Hes Christ died for me to this 
purpose that I suld live to him, then will I tak purpose and will 
resolve in my hart to give him the life that he hes conqueist to me 
be his deith. This was his purpose in his deith concerning me, I 
will not disappoint him of his purpose. That life that he hes win 
to mee, I will consecrate it to his service. It is true, thou can 
never disappoint the Lord of his purpose : his purpose standis im- 
movable. The man to quhome he luikit in his deith he mon live, 
and every man for quhom Christ died was in his eies quhen he 
died. Na godlie man was out of his rainde in his suifering, hot he 
said in his hart, I will die for this man and for this woman, that 
they may live to mee. Sa he will not be disappointed. Bot luik 
thou disappoint not thyself. Gif thou say, Christ died for mee, 
and in the meintime thou wil not give thy life to him, bot will live 
to thy lustis, and not to him, thou of necessitie in the end sail bring 

' Bought. 2 From which. ^ Purchase. * Everj'. 

Z 



354 THE FIFT SERMON, 

thyself to ane miserable point. Tliair is natbing in tbe warld that 
ane man suld take mair tent ^ to, nor to tbe life to cum, to thair 
maner of living heir, and to the actions that they have in hand, 
and the things about the quhilk they ar occupied in thair conver- 
sation. For gif thou have ane conscience, thy conscience wil tel 
thee by thy actions quhat part thou lies in Christ ; gif in thy 
actions thou be serving him, thy conscience wil tel thee, thou hes 
a part in the Lord quhom thou is serving. And thou in the mein 
time (gif thou wer bot eating thy denner) gif thou do it to his 
glorie thou sail finde ane sweit apprehensioun of the deith of 
Christ, and it sail raise a greit joy in thy hart. Bot be the con- 
trair, gif thou be evill occupied, and about to doe any evill turne, 
thy conscience within thee will give thee ane secreit warning, and 
wil say, Oh ! man, thy wark testifies thou hes na thing ado with 
Christ, and thou sail find in thy hart na comfort of Christis deith, 
nor of his resurrectioun. Sa it is gude to be weill occupied everie 
man in his awin calling, and in all his doings ever to have Christ 
befoir his eies, quha hes given him this life. Wald thou then try 
quhidder the turnis^ that thou dois be service done to the Lord or 
not, I sail tell thee how thou sail ken, (I will not speik of outward 
takinnis) bot luik day and nicht Avithin thyself to thy awin hart 
quhat thow feillis thair : Feillis thou ane conscience be nicht and 
be day testifying to thee that thou art upon ane gude course, and 
serving Christ quha died for thee, it is weill with thee : gif thy 
conscience be richtlie informed, and thou find in the mein time 
ane sweit apprehensioun of Christis deith, ])assion and rysiug, it is 
weil. Bot gif thovi feill not this testimonie of ane gude conscience, 
bot rather ane displesour and grudging in thy saul, al is wrang. 
Weil is thee gif thou find in all thy doings ane sweit apprehen- 
sioun of Christis deith and resurrectioun : gif thou find it not, woe 
is thee, leave that tume, away with it. Away with all busines 
that will not furneis ane joy of conscience in Christ, and will nocht 
mok thee to say, Christ is myne, I am doing him service. 

Now to cum to the purpose, the special point of service that suld 

' Heed. ^ Deeds. 



ON 2. COR. 5. 355 

be siven to Christ is set cloiin in thir wordis : — '-'- From hencefurtli 
knaw we na man efter the fleshe :" thir ar the wordis, wey them. 
The speciall point of service set doun heir, is the richt estimatioun 
of men among quhom we live in the warld. It is na small mater 
to esteim of men and wemen as we suld do. The rule quhairby 
the Apostle will esteim of them is not in the flesche, nor be fleschlie 
doing, that is, be na outward thing. All thir outward thingis, as 
kindred, nobilitie, beautie, wisdome, warldlie eloquence, riches, 
honoui', with all the rest of thir things quhilk men hes in admira- 
tioun, is nathing. This is not the rule of the Apostle, nor we suld 
not be that rule esteim of them. How then ? Quhat is contrair 
to the flesche ? the Spreit. Quhat is contrair to nature ? Grace. 
Quhat is contrair to the auld man ? Regeneration. Then quhat 
audit to be the rule according to the quhilk we sould judge of men ? 
the Spreit, Grace and Regeneratioun. Bot ze will say, ar not all 
thir warldlie thingis benefitis of God, suld not men be estemed of 
for them ? I answere : the Apostle speikis not simplie of them, bot 
in comparisoun, in respect of the spiritual! graces. The nobilitie 
of the King is bot dung in respect of the leist drop of the blude of 
Christ : the leist spunk of grace is worth haill nature ; the leist 
portion of hevinlie glorie is worth all the glorie in the warld ; the 
leist spunk of regeneratioun is worth aU the genealogies that can 
be in this warld. Quhen Christ cumis with his Spreit, grace and 
regeneration, all thir eirthlie prerogatives vanisches as the mist. 
Then mark : Thair is the special point of service done to Jesus, 
discerne betwixt deid men and living men in this warld. Deid 
men ar they quha ar naturall men and na mair. Hes thou na 
mair bot nature with al the prerogatives that can follow nature 
thou art deid suppois thou were ane king. Living men ar they 
quha ar born again be Christ. Hes thou the Spreit of Christ thou 
livis : want thou the Spreit of Christ thou art bot deid. Sa thair 
is ane speciall point of Christis service, discerne betwixt living 
men and deid men : thou art in the middis of them, and living 
men on the ane hand, and deid men on the uther hand. Discerne 
betwixt them. Count not of the dead man althocht he had all the 

z2 



356 THE FIFT SERMON, 

prerogatives under hevin. Clif lie havB na mair bot nature, cal 
him not blissit. The living man is he that hes the Spreit of Christ 
in him, albeit he wer ane begger ; and the men quha makis ane 
account of thir warldhe prerogatives, and followis nature and the 
auld generatioun, ar bot natural men : thou quha accounts of deid 
men art deid thy self, and as thou art deid, sa al thy estimation is 
of deid men. To go fordward to the vs^ords, he ampHfies this be 
the example of Christ. He sayis, howbeit I countit anis of Christ 
efter the flesh, befoir I knew him weill ; zit from henceforth I ml 
ken him na mair efter the flesche, and thairfoir quhy suld we ken 
men efter the flesche, quha ar inferiom'is to Christ, the heid of all 
flesche. Now to speik of this Lord. Quhen he was in this warld 
he was cled with thir eirtlilie prerogatives as uther men ; zea, I 
think he had thir outward prerogatives in his awin person in 
s-reatest measure above all men. For never man descended of ane 
mair excellent race and genealogie than he did. Then luik to his 
beautie, albeit it is not set doun in the Scripture, I doubt gif ever 
thair was ane man^ sa fair in beautie as he. He was maist wise, 
maist eloquent of all men, and thairfoir the Apostles had him in 
admiratioun for thir prerogatives. Bot fra anis by his glorious 
resurrection (as the Apostle sayis, Rom. i. 4) he was declared 
michtelie to be the Sone of God, then all thir thingis evanisched, 
and the onlie admiratioun remained of that glorie quhilk he declared 
by his resurrectioun. All thir eirthlie prerogatives (sayis Paul) 
then past out of thair eies, and the graces of Christ only remained 
to be mervailled at. The lessoun is plaine. The Lord Jesus is 
the rule of the estimatioun of all flesche. In thy estimatioun hald 
thy eie ever on Christ, or eUis thou sail fall. First cast thy eies 
up to hevin, afid then cast doun thy eies on man quha is bot ane 
worme on the eirth. Luik up to ane glorious God, Jesus the Me- 
diatour, and then to ane worme on this eirth, and he wer ane king, 
and say, Those thingis that I will not count of in Jesus, quhilk 
he had, being in Galilie and in the eirth, I will not count of them 
in thee that art bot ane worme, I wil not do it. Bot be the con- 
' Yet I think there was never man. 



ON 2. COR. 5. 357 

trair, that thing quhilk I esteim of in him, that passing glorie 
quhilk is in him, quhen I luik to thee and seis ane glaunce thairof 
in thee, indeid for that littill resemblance quhilk I see in thee like 
to my Lord resembling him in grace, I will esteim of thee, uther- 
wayis I may weill give thee this warldlie reverence, bot gif thou 
want this resemblance I will never count thee happie, and ^ thou 
had all the eirthlie prerogatives in the warld. And certainlie they 
quha hes men in admiratioun for thir eirthly prerogatives never 
saw Christ, nor his glorie. Thou that will see ane tribunall, ane 
monarche heir, and mervell thairat, thou never saw the tribunall of 
Christ. Sa the thing that garris^ people esteim of men for thir 
eirthlie prerogatives, is because they see not the glory and graces 
of Christ. Wald the people have estemed sa mekill of Herode, gif 
they had knawin the majestic of the greit God quhen they eallit 
hira ane God. Act. xii. 22. Na, not for all the warld, and thair- 
foir seik ane sicht of the glorie of God, gif ze wald richtly esteim 
of men, and give them only thau' awin place. 

Now to go fordward. Ze have heard of the purpose that the 
Apostle takis in serving of his Lord, be the richt esteiming of men 
in this warld amang quhom he livis. In the nixt verse he cummis 
to the estait of this warld, and schawls quhat alteratioun was made 
in the warld be the alteration made in the person of Jesus ; for quhen 
Jesus altered all creatures altered with him ; quhen he went from 
the eirth to the hevin, and left behind him all thir eirthlie plesures, 
thair followit ane wonderfull change and alteratioun in al the crea- 
tures. Bot to cum to the wordis : he first speikis of the estait of 
man ; and, secundly, of the estait of the rest of the creatures in 
the eirth. As for man he sayis : " Thairfoir gif ony man be in 
Christ, let him be a new creature :" mark this : gif onie man be 
in Christ he is a new creature ; he is changed, he is altered, and 
wonderfiillie altered : he is changed fra ane aidd creatm-e to ane 
new creature ; fra ane auld deid creature to ane new living crea- 
ture ; fra nature to grace ; fra deith to lyfe ; fra hell to hevin : 
Quhat suld becum of ane auld rottin stock bot be castin in the 
' Albeit. "^ Causeth. 



358 THE FIFT SERMON, 

fyre ? Sti gif thou had continewed ane aidd rotten creature, 
brunt had thou bene in that fyre quhilk is unquenchable. He 
settis doun the meinis how this change is maid : First thou mon 
be in Christ ; as ever thou saw ane imp ingraft in ane tre, sa thou 
mon be planted and ingrafted in him. Being planted in him, than 
cummis that freschc sop^ out of him into thee, and transformes 
thee, and makis thee ane new creature. Then leirn of this first, 
luik the force of the alteratioun of Jesus : qulien he altered fra 
eirthlie thingis to hevinlie glorie, man especiallie altered -with him. 
Then luik, secundlie, the dignitie of man, — amang all creatures 
he lies the first place of chaunging, and Christ was first effectuall 
in man to make him ane new creature. And this preferment hes 
man above al the hevinnis and above al the creatures. The maner 
how this cummis to pas is this. Or thou be altered thou mon be 
raised up to him, and be joyned with him, and ingraft in him as 
ane imp in ane tree ; then thou and he, and he and thou being 
made ane, the glorie that is in Jesus spreddis the self over thee, 
and covers thee. Bot gif thou be not in him, thou sail never get 
ane part of his glorie. Luik that thou be in him, be faith, (for 
faith ingrafts thee in him), and being in him thou sail get a part 
of his glorie ; and zit thou is bot ane creature, and not ane creator. 
The difference is in newnes, thou wes made befoir aid, bot now 
made new, green and livelie, fra anis thou be planted in Christ 
thou is flm-isching. It is true all thir thingis ar not sene zit, and 
this flurisching of us in Christ is not fund zit perfitelie, and this 
conjunction of him with us is not sa sensible as it sail be, bot this 
sail anis be fund true, we sail find that we wer the sonnes of 
God, and new creatures, quhen we wer on this eirth, and we sail 
get the accomplischment of our felicitie in hcvin, quhen we ar 
reigning in glorie with him. Now as to the rest of the creatures 
he sayis, " Auld things ar past by, behauld al thingis ar becum 
new." He sayis, " Behold ;" mark the word : heirby steiring up 
their hartis to sec the alteratioun and renewing of thir creatures, 
scing it is ane thing difficill to be bcleved be men. Thair is na 

1 Sap. 



ON 2. COR. 5. 359 

creature, neither angell, nor man, no the dumb and sensles crea- 
tures as the hevin, eirth, the fyre, water, air, hot they wer al bene- 
fited be that change maid in Christ, and be his glorious Resun-ec- 
tion and Ascension they receaved some alteration fi'a the worse to 
the better. The angels quha wer befoir in glorie, wer bettered, 
and thair glorie was augmented be the rysing of Christ. The 
Apostle, Eph. i. 10, and iii. 10, and Coloss. i. 20, schawes this ; 
bot to speik of the inferiour creatures and thair estait, of this 
Hevin, Sunne, Mone, Starres, Eirth, Water, &c., that was created 
for the use of man, thir creaturis fra the beginning ever altered with 
man. Quhen man was created in the beginning in perfectioun, 
thir creaturis was in than* perfectioun, the hevin in his perfectioun, 
the sunne in his perfectioun, &c. Quhen man fell, they fell also, 
the hevin fell from his perfectioun, &c., the eirth was accursed for 
man. Rom. viii. 20. As man grew auld, that is, as he grew in 
sinne, unto the time that sinne came to the hicht (quhilk fell in 
that same period of time quhen Christ come in the warld ; then 
the Apostle sayis sinne superabunded and all was under sinne. 
And surelie I think gif the Lord had not cummed at that periode 
of time quhen the warld superabunded in sin, and sinne was cum 
to the heicht, the warld had presentHe perisched ;) sa, I say, as 
men grew auld be sinne, the Kevins, the Sonne, the Mone, and al 
the rest of the creatm's grew auld. Allace man be sin defylis the 
au', the hevins, &c. Quhen thou, oh man, for quhom all the rest 
of the creatures was maid, runnis ford ward in offending thy Crea- 
tor, thou drawis on al the . rest of the creaturs efter thee. And 
again at the cumming of Christ the auld creaturis began to be 
maid new creaturis, and the creaturs that was maid to the use of 
man, wer benefited with that benefit of man, and gat ane renewing 
as man thair Lord was renewed. Again efter Christis cumming, 
quhen man began of new to degener and grow auld, then the 
creatures also began to grow auld. Sa man growing in sinne 
drawis efter him the creaturis, and as he decayis, the eirth and all 
creaturis decaies, and thairfoir Paull (Rom. viii. 19, 22,) sayis, 
that the sensles and diunb creaturis o-ranis and raakis ane mane 



360 THE riFT SERMON, 

for sin, murniug as aue Avoman travelling of birth, and fain wakl 
be deliverit. Sa the eirth wald fain be quite of thee, O sinful 
man, quha is maid of the eirth, and trampis on the belly of the 
eirth. Scho granis^ under the wecht of thee for sin, fy on thee 
that can not grane for sin : thou sal either grane heir in this lyfe 
and get releif, or thou sal grane efter this life for ever without re- 
leif. This is the graning that the puir creature makis for the 
beiring of thee, and the eirth wald fain serve God in hir aAvin 
kind, bot sho is maid subject to thy vanity, (Rom. viii. 20,) and, 
thairfoir, scho granis : sa the sensles creaturs tyris^ and cryis. Lord 
put an end to this vanity, and ar crying this day this same hour ; 
bot man, for quhoni the eirth and all is maid siibject to this mise- 
rie and vanitie, is going playing him on the eirth without gi'oning. 
"Weill, at last quhen the sonnes of God sail be revelled, and sail 
be glorified, (Coloss. iii. 4,) then the eirth quhilk groned with them 
quhen they groned sail be glorified with them, and then the sunne 
and the mone sail receave newnes, and, as Peter sayis, (2. Epist. 
iii. 13,) The sons of God sal receive this same hevin in substance, 
bot it sal be new, and the eirth sal be new, and then the eirth sal 
be na langer capabil of a sinfull man. Thou sinner sal not get leif 
to luik to this hevin, onlie the sons of God that sail be glorified 
sal get this priviledge, they sail be kingis of this new eirth. Ze 
see then the estait of the creatures evanisches according to mannis 
estait, and altei'is as man dois, and in the end the creatures sail 
have the participatioun with man of that glorie quhilli they longed 
for. This for the opinning up of the, text. Leime heir. Ze se 
the creaturis gets renewing alsweil as man ; bot (mark the differ- 
ence) in the second rowme. Man is first renewed, then the crea- 
turis is renewed ; man hes his preferment first, nixt the creatures 
is renewed, bot not efter that manor that man is renewed ; for 
man is first imped" in Christ, and he is maid ane with him. Jesus 
the held, the kii'k, the bodie, and everic faithful man and woman 
ane member of that bodie. (Eph. i. 22, 23.) Bot the creatures 
quhen they ar renewed they are not imped in Christ ; the hevin 
' Gro.ins. ' Arc wcarv. 3 Grafted. 



ON 2 COR. 5. 361 

qiilien it is renewed is not called to that honour to be impit in 
Christ, it is na part of the bodie of Christ : the eirth qidien it is 
renewed is na part of the bodie of Christ. Na : na sic conjunc- 
tioun is betwixt Christ and those creatures, as is betwixt him and 
his Kirk. Sa seing thir creatures that ar renewed with man, ar 
not honoured with that conjunctioun quhilk is with Christ the 
Lord, it mon follow that the glory of the creatures is not equall 
w^ith the glorie of man. Quhen the hevinnis sail be made new 
and verie glorious, zit all sail be nathing to that glorie of man. 
Thou O man sail schyne in bodie above the glorie of the sun be 
ane thousand stages, (Matt. xiii. 43.) The conjunctioun of Christ 
not being sa made with the creaturis as it is with man, the glorie of 
them can not be compared with the glorie of man, bot all the glorie 
of the creatvu'es sail be as ane particij^atioun of the glorie of man. 
Thou man sail be glorified with the glorie of Jesus Christ him self: 
the creaturs sail be glorified, bot with thy glorie. Al this tellis us 
quhat glorie we suld luik for, seing this Lord that makis this reno- 
vatioun, is sa glorious. It is certain that at the cumming of Christ 
in the warld, and his passing up to the hevinnis, ane renewing of 
all the creatures in the warld was maid, all thingis were renewed. 
This is ane ground that we mon hald, gif we believe that Christ 
come in the warld and lies ascended to glorie. Allace, this is not 
perceaved, and in myself I can not see it as I wald, and the maist 
godlie compleinis that they can not see this effectualnesse of 
Christis glorie. The cause is, the deidnes that abydis in us, sinne 
can not be gottin out of this warld, quhill the Lord cum ao-aine. 
It dwellis in us, and reignis in the warld, and the Devill the Prince 
of this warld reignis be it, (for quhau' sinne reignis, he reignis) 
zea, it oppressis the godlie hart, that scarcelie they can feill in 
them selfis this renovatioun : sa weichtie is sinne ! quha seis it ? 
Thair is ane glimmering of this new creatioun, bot quha hes this 
glimmering ? Nane, bot that new saul. Ane unregeuerat man 
never saw this regeneratioun neither in himself, nor m uthers and 
he can not suffer to heir of ane regenerate and sanctified man : he 
will laugh as thocht thair culd not be sic ane thing as reo-enera- 



362 THE FIFT SERMON, 

tioun, because the mocker himself is unrenewed, thairfoir he can 
not wey Gocldis graces in ane uther. Sa lang as thou art unre- 
generat, thou can not bot scome regeneration : zea, and persecute 
the regenerate man, and sa rasche thy heid against ane wall. For 
the Lord lies maid him inviolable, and the temple of his Spreit, 
and thaii'foir he sail wi'ak^ thee that art the unregenerate man : 
zea and wrakit sail everie man be that daschis himself against the 
Kirk of Jesus, that is the renewed bodie, that bodie as ane iron 
wall sail bruise them. Experience tells this. Quha ever was he 
that rusched aganis the Kirk, bot the Kirk dang and beat him- in 
powder : MelP not with the Saincts of God : suppois it wer bot 
ane Sanct renewed be the grace of God he is sufficient to destroy 
and bruis ane haill kingdome that ruschis on him. The Lord 
opin men's eies to see this. For all the warld, wald I not be ane 
to mak opposition to ane of the saincts of God. The Lord thair- 
foir save men, and leirn them to account of this renovatioun, as 
they wald have ane portion thairof, and be glorified at the cum- 
ming of Christ. 

Now, to end schortlie : The Apostle, quhen he hes spoken 
of the renewing of all creatures made be Jesus the Mediatour 
(for all flowis out of him), in the nixt verse he rysis and mountis 
up, (O how he that is carried with the Spreit of Christ will 
ryse, quhen he is speiking of Jesus) he rysis up to ane licht 
inaccessibill, he seis God the Father sitting in his throne and ma- 
jesty, and the wark of this renewing flowing fra him, throuch 
Christ the Mediatour, and rysing up to the Father of Christ he 
sayis, " And all things are of God," &c. Our lessoun is. All 
graces cummis fra Christ the Mediatour, our regeneratioun flowis 
out of his life, bot the fountaine of all is the Father of hevin, the 
father of Jesus : and thairfoir quhen thou findis the grace flowing 
from Jesus, rais up thy saull and luik throw to the glorious foun- 
taine, sitting in his majestic, and say : " All glorie be to the Father, 
I acknawledgc all gudencs to cum fra thee,'' " O Father thou lies 
given all graces to mcc through thy Sone Christ.'' Now quhen he 

' Destroy. ' But tlic Church hath beaten him into. ' Meddle. 



ON 2. COR. 5. 363 

lies risen up to the Father, he cummis cloun agane to tvva degreis, 
quhilk at the twa wayis quhairby the regeneratioun is wrocht. 
The first is the reconcilliatioun to the Father through Christ the 
Mediatour be his deith. The secund is this ministerie, base and 
contemptible in the eies of men, this dispensatioun of the mys- 
teries of God that he hes put in the handis of his Ministers to be 
distribute to the people. Weil, brethren, ane man mon cum to 
this regeneratioun be degreis, as ane man stepping up ane stair. 
Sa thou that wald be renewed in Christ mon clim and gang up be 
degreis. The first is the ministerie of reconciliatioun : the secund 
is, the reconciliatioun itself in Christ : the third and last is, the 
fountane of regeneratioun, God the Father. Will thou loup ^ up 
and misse ane of thir steppis ? Na, it is not possible, for thou sail 
never get regeneratioun befoir God be friended with thee : thou is 
his enemie, thou mon be friended with him, or ever thou be re- 
newed. Weill then thou wil say, I mon be friended with him, bot 
I neid not thy ministerie : can I not cum to hevin, bot be heiring 
thee preiche ? I say thou can not, I lay this necessitie befoir thee, 
and I strait ^ thee, and I bind thee to this ministerie. Imagine 
thou ane other mein to attein to this glorie, contemne thou this 
ministerie in the silliest person to quhome God hes given it, I sal 
gar ane stray bar the zettis^ of hevin on thy teith. Suppois * thou 
were ane monarche thou sail never get reconciliatioun without 
this ministrie. The Lord walkin our consciences that we may 
imbrace the ordinance of God : we saU never be wise in God ex- 
cept first we becum fuUis that we may be wise. Then seing this 
necessitie is of the ministerie to mak ane reconciliatioun with oiu* 
God, and this reconciliatioun mon passe be ane proclamatioun of 
peace to the miserabil warld, and pass be the mouth of this con- 
temned ministerie, the Lord walkin thir our sensles hartis that we 
may reverence and esteim of this ministery mair than we have 
done. The Lord grant us this for Christis saik. To quhome 
with the Father and the hahe Spreit be all glorie and honour for 
ever. Amen. 

' Eun. ^ Charge. ' Make a straw bar the gates. * Yea, albeit. 



THE SEXT SERMON. 



BEING THE FIRST SERMON ON THE FIRST TO THE CORINTH. 
BEGINNING AT THE 6. VERSE, CHAP. II. 

G. And we speik wisdome among them that ar perfite : not the wisdome 
of this warld, nor of the Princes of this warid, quhilk cummis to 
nocht. 

7. But we speik the wisdom of God in a mysterie, even the hid wisdom 

quhilk God ordained befoir the warld unto our glorie. 

8. Quhilk nane of the Princes of this warld knew, for had they knawin it, 

they wald not have crucified the Loi'd of glorie, 

9. Bot as it is \vritten, the eie hath not sene, the eir hath not heard, 

neither have entred into the hart of man, the thingis quhilk God 
hath prepared for them that love him. 

In tlie Text immediatlie preceiding, (weilbeloved in the Lord 
Jesus) the Apostle hes bene renouncing the wisdom of man in 
uttering of the Gospell of Jesus Christ, thinking it not Avorthie 
that onie man's faith suid be builded on it. For that faith that is 
builded on it can not stand, because the wisdome of man is ane 
fals foundatioun, and the thing that is builded on ane fals founda- 
tioun can not stand. Now to cum to this Text quhilk we have 
red presentlie : it micht have bene said to the Apostle, quha 
countis of thy wisdome ? thou esteimis not of mannis wisdome nor 
eloquence, bot quha countis of thee, or of thy wisdome either ? 
He answeris in the 6. verse, " Wc speik wisdome among them that 
ar pcrfyte,*' &c. That is, quha ever ar perfite in the Kirk of God, 
or quha ever ar cummit to ane degree of pcrfectioun, or preisis to 



ON 1. COR. 2. 365 

perfectioun, aspyring above nature, above humane thingis, to 
see thingis hevinlie and spmtual, thir men countis of my wisdome, 
in the sicht of thir I am wise, and in thair audience I speik wis- 
dome, howbeit eirthlie men thinkis all that I speik bot follie. Thair 
is the meining and the effect of the Apostle's answer schortlie. 
As to this word of perfectioun, I will not insist in it. Ane full 
perfectioun is not heir meanit, bot ane stryving to perfectioun. 
Na man nor woman in this life is perfyte, bot the perfytest of us 
that livis in this warld onlie are stryving to perfectioun throw in- 
finite infirmities. Thairfoir this word of perfectioun is not to be 
understand of that consummate perfectioun quhilk we saU have in 
that other life, bot as it is opponed to them that hes na perfectioun 
na spirituall nor hevinlie sicht or knawledge of thingis hevinlie 
and spirituall. Then thair is the lessoun in ane word. Ze knaw 
the sentence spoken commonlle, " Wisdome is justified of hir awin 
children." (Matth. xl. 19.) Let the warld count of it as it will, 
wisdome saU ever be wisdome to them that hes onle wisdome : fullis 
will never count that hevinlie wisdom to be wisdome, nor the wise 
of this warld will never esteim of It. Meklll conslstis in the dis- 
position of the hartis of the helrers : that quhilk is wisdome to ane 
is meir folic to ane uther, and all because the disposition Is divers 
and contrair. Set me togidder ane man that Is hevinlie minded and 
ane man that Is onlie eirthlie minded, speik the wisdome of God 
to them balth, ane wisdome to the hevinlie minded man it sail be 
wisdome, to the eirthlie minded man It sail be fulischnes. The 
speich of the Croce (sayis the Apostle in the first chapter of this 
Epistle, verse 18.) to them that perlsches is fullschnesse, bot to them 
that ar saved it is the wisdome and power of God. Art thou ane 
that is ordained to be saved? the Gospel of Jesus Christ sail be 
wisdome and onlie wisdome to thee. And thairfoir selno- thair 
standls sa melkle in the disposltloun of the helrer, or ever thou 
cum to heir, luik thy disposltloun, lelf thy eirthlie minde behind 
thee, lest thou receive thine awin damnatloun, and bring ane he- 
vinlie minde with thee, that the wisdom of God may be the power 
of salvatioun to thee. Thair hes bene lang heirinar and teichlno- 



366 THE SEXT SERMON, 

amang us in this Toun, hot the ischue of thingis testifies that thair 
hes bene ane evill dispositioun in the hartis of the multitude, the 
present trouble of this Toun tellis quliat hes bene the dispositioun 
of manie : for quhat ever be the wark of men heirin, zit na ques- 
tioun the Lord hes his wark in it, to spuilzie^ thee for thy ingrati- 
tude aud evill dispositioun of thy hart of the libertie of his glorious 
Gospell : and gif this Gospell gang away, then schame and confu- 
sion sal licht not onlie upon this Toun, bot also on the haill land 
and everie estait thairof. Then to gang fordward. The Apostle 
fallis out in ane heich descriptioun and commendatioun of this 
wisdome quhilk he preiched, quhilk is the wisdom e of God. ISIark 
it. He sayis, " Not the wisdom of this warld, nor of the Princes 
of this warld quhilk cum to nocht." In this description thair is 
nathing that may commend anie science or wisdome of this warld, 
quhilk is nocht brocht in heir to the commendatioun of this hevin- 
lie wisdome. Sciences and Avisdome usis to be commended from 
the Authouvs, from them that invented them : they use to be 
commended fra their secrecie and hidnes, in that they ar hid up 
in ane mysterie fra the eis of men : they use to be commended 
from the end and fyne^ for the quhilk they were ordained : They 
use to be commended fra their sublimitie and subtilitie, quhen 
they pas the capacitie of men, men hes them in admiratioun and 
wonders at them. They use to be commended fra their subject 
qulillk they intreat of, gif it be ane worthy subject it is ane 
worthie science. Thir thingis recommends to us Sciences invented 
be the brain of man. Al thir thingis ar in ane heichcr degree in 
the wisdome of God, nor ever they were in onie science warldlie. 
Now mark everie word. The Apostle beginnis his commenda- 
tioun at the Authour : and first he lets zow se quha is not the 
Authour : then he lets zoav se in verie deid quha is the Authour of 
this wisdom. (All this is spoken of the Gospell quhilk we preiche 
to you, and thairfoir note everie circumstance, mark the excellen- 
cie of this Gospell, quhilk the Apostle to the Philip, iii. 8, callis. 
The eminencie of the knawledge of Jesus Christ quhilk mountis 

' Spoil. ■■' Use. 



ON 1. COR. 2. 3G7 

above al knawledge in this warld.) Then quhome sayis he not to 
be the Authour of it ? This warld never fand it out, never in- 
vented it, it come never of the heidis of warldlie men. Indeid it 
is true, this warld is wise in the awin kind, Luk. xvi. 8, and this 
warld and the men thairof fra the beginning of it to this hour, hes 
bene occupied in counsels, in laying of plattis, in setting doun pur- 
posis and taking consultatioun : they have bene fellon^ busie : Bot 
amang all the thingis that ever man advysed on thair was never 
fund sa meikle as ane thoclit in the heid of ane man of the remedie 
against sinne and deith, bot sitting fra the beginning in thair 
counsels, they sate like als monie damned creaturis, without onie 
thocht how they suld be releved of their damnatioun : and this is 
that hevinlie wisdome spokin of heir, that tellis us of the remedie 
against sinne, deith, and damnatioun quhairin we lay. Zea 
Brethren, let be they had not onie thocht of this mater, they did 
nathing in all thair Avise consultatiouns for the maist pairt, bot in- 
volved them selfis mair and man* in thair guiltiness, and augmented 
thair damnatioun quhairin all men wes fallen be Adam. Then it 
was not the warld that fand it out. O, bot thair is sum Princis 
in the warld that passis others in wisdome, thair is wise and heicli 
spreitit men that will put ordour to others, and with thair wit will 
compas hevin and eirth, that will seirche out the deipnes of nature, 
and be occupied in heich thingis, it may be that thir men hes fund 
out this wisdome ? The Apostle meitis this : Na (sayis he) none 
of the princes of this warld, quhidder Jewes or Gentiles, fand out 
this wisdome. All the great Monarches, al the Philosophers with 
thair wisdome and Philosophic, never thocht anis on sic ane thing. 
It is true indeid, thair is sum in this warld that hes ever bene 
occupied in hich thingis above the reiche of the commoun sort of 
pepill, sitting on hich places, serching in to the deipness of nature, 
bot amang all thair occupations, heich conceitis and devysis, thair 
was never sa meikle as ane thocht or suspitioun, or ane dreame of 
that onlie remedie against sinne and deith, of that only way and 
mein of salvatioun and deliverie of ane lost sinner. Ane wonder- 

' Very. 



368 THE SEXT SERMON, 

ful thing, condemned men sitting in sic occupations, without onie 
thocht of thair damnatioun. Empreours condemned men, and 
zit never sic ane thing as ane thocht how they suld be releved of 
thair condemnatioun. It is true the philosophers amang the na- 
tiounis aspyred to ane wisdom and knawledge of God to knaw 
him, and sum of them laboured to set down ane science of him. 
Plato travelled mekle on this purpose, and thairfoir he was called 
divine : bot all thair knawledge was of God the Creator, as he 
created this warld, and be his providence governis it. Bot will ze 
speik of God the Redemer in his Sonne Jesus Christ, they had 
never sic ane thing as ane thocht of him : and zit for al the 
busines that they had about the creation, and God the Crea- 
tor, quhat were they ? fuilis, and evanisched in their cogitations, 
and as ze may reid, Rom. i. 22, 23, in steid of the true God they 
set up ane idoll to be worschipped. Then seeing they fand it not 
out, and seing it is sa necessar for all men, even for princes (for 
they sail ne^er see life, except they get ane part of this wisdome) 
they ar bund to keip that vrisdom in sinceritie, and not to prejudge 
hir libertie in a quhit^ : bot to maintain hir and keip hir from all 
hir enemies, that wald pervert hir. Thow fand hir not out, keip 
hir thairfoir in hir awin libertie. The Lord graunt that men may 
be occupied this way in thair counsels, not in impairing, bot in 
preserving the liberty of that wisdome, that only mon save them. 
Thy kingdome, thy life, thy honour, and al thir eirthlie riches wil 
away, onlie this wisdome will abyde. Then this wisdome is not 
found out be this warld, or be the princes thairof. Zit befoir we 
cum to the Authour quhairfra it is cum, ze have ane reasoun 
quhairfoir scho can not be of the princes of the warld, " Quha cum 
to nocht," they ar abolisched, they evanische, scho is ctcrnall, and 
will never have ane end. Ane perisching heid wil never invent 
ane science that will last for ever, and his heid were never sa 
quick and sa curious, bot as the heid perischis and gois to the 
grave, sa sail the wisdome thairof die in the awin time : and thair- 
foir thair was never ane arte nor science invented be the heid^ of 
' One wliit. - Brain. 



ON 1. coE. 2. 3G9 

man quhilk sail not die and perische, because they ar all cum of 
perisching heidis : howbeit the held die, and the wisdome remain 
for ane space, zit that science and wisdome sail also die in hir awin 
time. Aristotle is deid, his wisdome abydis zit, bot it sail die. 
Plato is deid, his wisdome abydis zit, bot it sail also die. Bot 
the immortall God quhen he findis out ane wisdome, it sail be 
immortal also. In the first Epistle of Peter i. 23, thair is twa 
thingis joyned togidder, the immortall seid of the word, and ane 
living and immortall God that abydis for ever. The seid of the 
word is immortall : and quhairfoir is it immortall ? Becaus it 
cummis fra ane God that abydis for ever. Gif it be anis sawin in 
thy hart it sail never die out of thy hart, na, this word sail gang 
to hevin with thee, and thair it sail spring out in ane wonder- 
full glorie, and sail abyde in him quha fand it out, and in thee in 
quhom it is sawin for ever. Then gif the warld be not the au- 
thour of it, quha lies fund it out ? " We speik, (sayis the Apostle,) 
not our awin wisdome, but the wisdome of God." Paidl in- 
vented it not, never ane man that preached this Gospell was the 
authour of it, the Lord quha is onlie wise fand it out. Then 
mark, Brethren, gif God of his infinit mercie (efter thou made that 
foull fall in Adam, and fell fra grace and innocencie) had not fund 
out to thee the onlie mean of thy deliverie fra deith and siime, 
thou had never risen agane, for thou had never sa mekle as anis 
ane thocht of the way of thy redemptioun. Adam quhen he had 
fallin, and hid him self in ane hole, had not sa mekle as ane cogi- 
tatioun of his deliverie : that God that created thee without thee, 
redemed thee also without thee. Quhen he maid thee of na 
thing in the beginning, he callit not thee to the counsel, becaus 
thou was not ; na mair was thou on the counsel of thy redemption 
quhen he tuke purpois to redem thee. Na : thair was never ane 
angel on the counsel of thy redemption. And this is that that is 
spoken, (Rom. xi. 34.) " Quha lies kna's\'in the mind of the Lord, 
or quha hes given him counsell ?" Na, all is of him, and all is from 
him onlie. He is the onlie finder out alsweil of thy redemptioun, 
as of thy creatioun, that the onlie glorie may be given to him. I 

2 a 



370 THE SEXT SERMON, 

micht speik siimthing heir aganis the enemies of the truth, bot I 
will not insist. Gif thou tak onie part of thy wark to thy self, 
thou spuilzies him^ of ane part of his glorie. Thairfoir seing thou 
hes neither airt nor part in it, let him have the onlie glorie for 
ever and ever. Xow followis the secund joart of the commenda- 
tioun of the Gospel " in ane mysterie." It is in ane mysterie, it 
was hid up. Sciences usis to be commended because of thair 
secrecie. For men wil say, O it is ane mystick and secreit thing, 
thairfou' it is ane commendable and pretious thing. Bot gif ever 
onie science or wisdome in the warld, merited commendatioun 
throw the secrecie of it, especially this wisdome of God, for thair 
was never sa hid ^ ane wisdom, sa raony ages, fra Adam quhil Christ 
come, ^ all closed up in ane mysterie, and hid fra the warld ; and gif 
thair was onie blenk of it, it was verie obscure. Brethren, thair 
ar sundrie wisdomes of God. Thair is ane wisdome of the crea- 
tioun and governement of the warld, and thair is ane wisdome of 
God of the redemptioun of the warld anis created, and making 
defectioun from that blissed estait of creatioun. As for the wis- 
dome of creatioune, als sone as ever the warld was created, this 
wisdome brak out, * and was revelled and made knawin to men, and 
it schynis zit in the creaturs : luik to them, thou sail se the image 
of that wisdome schyning in them : and mair nor this, man re- 
ceaved this wisdome of creatioun written in his hart. Sa this 
wisdome was not keped close, bot maid patent to the eies of men 
and angellis to luik on it. Bot as for the wisdome of God of the 
redemptioun of the warld, in the creation he neither uttered it in 
word nor wry te, he wrait not ane letter of it in the hart of man in 
the creatioun. Bot efter Adam fell he made ane inkling of it, 
bot verie obscure. Now quhairfoir was this that the Lord hid up 
this wisdome ? Thairby na doubt he wald testifie to the warld, 
that this wisdom contencd ane pretious thing, ane Jewell : thair 
was inclosed in it the haill treasure of hevin. The treasure of 
hevin is Christ Jesus quha is inclosed in this mysterie, and thair- 
foir the Lord wald not revcill it quhil Jesus Christ came in the 
' Bereavcst God. * Secret. ' Till Christ came. * Forth. 



ON 1. Cor. 2. 371 

warld. Is it revelled now ? It hes been revelled ever gince Christ 
came into the world, and this day in Scotland that treasure is 
laid oppln gif we had eies to see it. Abraham, nor David, nor all 
the godlie Kingls and Fathers was never in sa bllssed ane estaite as 
thou art. Bot gif thou repent not and receave this wisdome, the 
greater is thy damnatioun. For ever the greater the benefite be, 
the greater is the condemnatioun and it be not receaved. And 
manie ane at that day sal say, Wald to God we had never heard of 
this Gospel : Weill, kelp it as ye wll, thair is na glorle bot it, and 
tak me it away, fairvveil the glorie and weilfair of the land : yea, I 
say mair, thair is na glorie in this warld bot it. Zit the Apostle 
stands not heir bot passis fordward in the praise of this wisdom. 
He hes praised it fra the Authour, quha is God onlie : fra the se- 
crecie, that it is ane mysterle hid up sa lang : he cummis now to 
the time quhen it was fund out. " Quhllk God had determined 
befoir the warld." Sciences usls to be commended fra thair ancle- 
tie. ^ Men sayis, O, it is ane auld science, it was found out be the 
-^giptians, thalrfoir ane commendable science. Bot thair was 
never wisdome that might be compared in ancietie to this wisdome. 
Will thou spelr ^ how auld is this wisdome ? I speir ane uther ques- 
tion how auld is God himself? This gospell is even als auld as 
God himself is : the Gospel is fra all eternitle, as the Glorious God 
is without beginning fra all eternitle. Then this Gospell that is 
preiched this day, is na noveltie. This is that wisdome and doc- 
trin that God predestinat fra al eternitle, houbelt the enemies in 
contempt call it ane new doctrine. Thou lels, suppois thou wer ^ 
the Palp ; I speik it to the glorie of God, this Gospell that is 
preiched in Scotland, was fra all eternitle. The wordis importis 
mair. It is not onlie fra all eternitle, bot it is grounded upon ane 
eternall counsall. The glorious Trinltle set doun in ane glorious 
counsall, this doctrine of salvatioun. And thalrfoir selng this doc- 
trine is set on sa solide ane foundatioun, quha will schaik it ? Schalk 
it let see off hir foundatioun, and put * at it, I ^ will schalk thee and 
diner ^ thee to hell. I tell thee it hes saved monie men fra the 

' Antiquity. ^ Ask. ' Thou art a liar, although thou be. * Thrust. ^ It. * Drive. 

2 a2 



372 THE SEXT SERMON, 

beginning, bot it als ^ true, it lies slane monie ane ; bewar that it 
slay thee not : for it is the strangest thing that ever was. Thou 
may weill banische this Gospell and put it out of Scotland, bot thou 
sail never put it out of the Avarld, sa lang as thair is ane saull to 
be builded by it : Bot quhen scho is out of Scotland and Ingland 
balth, scho can gang, and it wer to al thir New-fund-landis, and 
abydc thair. Zit mark how he rysis in his termes (I never heard 
ane Philosopher in all his Declamatiounis ryse sa heichlie in his 
prayscs of onie science, as the Apostle dois in praysing of this wis- 
dome, and it is not the eloquence of man, bot the eloquence of the 
Sprclt of God that raisis him. Zit he hes not tauld all hir glorie. 
Na, we sail never see it all, quhill we see the Lord Jesus quha is 
the snbject of this Gospell.) Sciences hes thair commendatioun 
fra tliair end. It is ane gude science that hes ane gude end in- 
vented for the Weill ^ of man, for his profite, and plesure and glorie : 
Bot this science in this mounts above all the sciences in the warld. 
For all the sciences in the warld AA-ill not gar thee mount up, nor 
raise thee ane fute braid ^ fra the eirth, suppois thou were ane Mon- 
arch : they may weil get thee a peice of honor heir, bot it sal al be 
bot eirthly honor. O bot the science quhairof our God is the 
authour, this wisdom of our redemption gams thee mount, drawis 
thee up, in ane word, glorifies thee. All that ever learnis in hir 
Bchuil sail be glorified, will thou leame this wisdome scho sail 
glorifie thee in the hevinnis. For quhy, " scho is the power of God 
to salvatioun," (Kom. i. 10,) and as he spcikis, (2. Cor. iii. 18,) will 
tliou luik in hir bot as in ane mirrour, to the glorie of God in hir, 
" scho sail transforme thee fra glorie to glorie in that same image." 
Quhat mair ? All the Avisdom in the warld without this wisdome, is as 
als mckle poisoun to swell up thy hart in pride against God and man. 
Sal I cum to the particulars ? Art thou ane Lawier and hes the 
knawledge of the commoun Lawes ? Gif thy science of the Law be 
not seasouncd Avith this wisdome, it is meir poison to thee. Art 
thou ane ISIedicinar, perfite in that science, and hes read all Hip- 
pocrates and Galcne and all the rest of them, and hes not this 
' But it is also. ^ Weal. ' Foot breadth. 



ON 1. COR. 2. 373 

wisdorae, thou Is poisoned for all thy Medecine. Is thy held full 
of Policie, and hes thou manie plattis and conceitis in it, and hes 
thou not this wisdome ? thou hes ane tume ^ and ane poisoned heid. 
Art thou ane Philosopher, and can tel all the stams, and can seirch 
out all the minerallis, and can gang doun to the center of the eirth, 
zea, and it were doun to hell, and hes not this wisdome, thou art 
poysoned. Quhat neidis me to speik farther ? Gif thou have na 
apprehensioun of this wisdom that onlie sanctifies thee and all thy 
sciences, and makis them profitabill unto thee, thou art ane mis- 
erabill bodie, and wa to thee for ever. Wald to God the warld saw 
this, bot allace, this humane wisdome and the glory of this warld 
cleikis Christ out of thair eies and obscuris this hevinlie elorie. 
Bot wa is thee that ever thou saw this licht and thou get not ane 
part of that hevinlie glorie. Zit he stayis not heir, bot luik how 
he climmis up and exaltis this hevinlie wisdome. Sciencis usis to 
be commended for thair subtilitie and sublimitie. O sayis the 
Philosopher, It is ane heich and subtile science, thairfor it is prais- 
worthie. Mathematikes ar subtile, and ar fuU of subtile demonstra- 
tiounis, thairfoir they ar worthie sciences. Bot, Brethren, thair 
was never science comparable in sublimitie to this wisdome of God 
quha is onlie wise. Als far as the heid of God passis thy brain, 
als far dois this wisdome that is cum of Goddis heid pas all the 
wisdome that thou can invent and it wer ane thousand zeir. And 
thairfoir the Apostle sayis, " This wisdome nane of the princes of 
this warld hes knawen." Na, nocht efter scho was revealed and 
came in the warld, quhen they saw hir, they wist^ not quhat scho 
meinit. The philosophers quha skansed^ in curiosities, quhen this 
wisdom came to them, they kend na mair in it nor bairnis* or in- 
fants. Luik how littill ane baime can conceive of onie humane 
sciences, als littill culd they conceive of this wisdome. Reid Act. 
cap. xvii. ver. 18, when Paul come to Athens and preached it to 
them, they said, Quhat ane sawer of wordis is this ? They thocht 
he had na thing bot wordis. This is ane mervellous hidnes :^ they 
culd not find hir out quhen scho was flmd out to thair hand, they 
' Empty. ^ Knew. ^ Scanned. ■* They knew no more in it than children. * Secrecv, 



374 THE SEXT SER3I0N, 

wait* not quhat scho meinls. Thair is not ane science fiind out be 
man, bot 1 sail get ane naturall man that will comprehend it, and 
oft times he will gang bezond the Authour himself: bot to this day 
thair was never ane naturall man that culd comprehend the Avis- 
dome of this Gospell. For quhy, scho is spiritual, supernatm-all, 
and above nature, and thairfoir the natural wit culd never be able 
to comprehend hir. I say mair to zow, the mair ane man hes of 
naturall wit and judgement, the mair he pride him in his wit, and 
clap- his a^vin heid, and thinke he hes ane wise pow,^ the mair he 
count of his awin msdome, the mair sail this wisdome of the Gos- 
pell be fulischnes to him : and ever the wysest of the warld countis 
the Gospel the greatest fulischnes. I had rather tak in hand to 
teiche ane idiote the gospell, and cause him to conceive it, gif God 
wald give me grace, nor to tak ane heich-heided chylde* that is 
puffed up with the pride of nature, to ding in him ane word of it. 
Sillie anes quha hes not ane conceit of thair naturall wisdome, will 
swallow it uj), bot ane proud-heided bodie can not be capable of 
it. Thau-foir the Apostle in this same first Epistle to the Cor. 
iil. 18, say is verie well, Wil thou be wise ? be ane fuill that 
thou may be wise. Renounce that reason of thine and captive it,* 
and mak it ane slave, utherwayis thou sail never see God to thy 
consolation : for thy naturall reason is ane enemie to God, and his 
wisdome ; (Eom. viii. 7.) He gives ane reasoun in the end of the 
verse that testifies that the princes of this warld knew not this 
wisdome : zea, not quhcn it was laid oppin to them. He sayis, 
" For had they knawin it," (namelic that great Prince Herode, and 
Pilate that Romane President) " they wald not have crucified the 
Lord of glorie." They had not done sic indignitie to him to naill 
him on ane ignominious crocc. How aggreis thir twa togidder ? 
the Lord of glorie, and ane ignominious croce ? How stands thir 
twa, the King of glorie, and sic ane schamful dcitli ? Becaus they 
knew not his glorie they exponed him to sic ane ignominious deith. 
Thou that can not see the glorie of God in the Gospell, thou will 
commit the maist ignominious, the maist villanous thing in the 
' Knew. ^ Stroketh. ' Brain. * Worldling. * Take it captive. 



ON 1. COR. 2. 375 

warld. Na, and Christ wer heir, thou wald crucifie him agane. 
And thairfoir find not fault with Pilate nor Herode, or onie of them 
that crucified him, and think not that thou had bene free of it gif 
thou had bene thair. Na, I tell thee. Thou that seis not the glorie 
of the Gospell of Jesus Christ, gif sic ane turne wer in handis thou 
wald have ane scair in it.^ It wil not be speiking that will do' the 
turne. Let men speik of this Gospell, and all this wisdome quhat 
they will, thair deidis will ay^ bewray them. I will not give ane 
pennie for thy mouth, for thy toung, for thy speiking, zea for thy 
preicliing, gif thou have not deidis in thy calling. 

Art thow ane King ? Art thow ane Counsellor ? Art thow ane 
Minister ? Gif I see not gude deidis in thy awin calling, al thy 
wordis is bot winde. Quhen thow hes stand* up and tauld that 
thou kennis^ Christ, thou*^ understandis his word and Gospell, and 
then in thy lyfe will be ane enemie to Christ, and will dishonour 
him, and his Gospell in thy calling, thy doingis bewrayis and 
utteris quhat stuffe is within thee. The God of this warld, and 
thy awin malitious hart hes put out thy eies, thow hes ane blind 
mynde quhairfra thy deidis proceidis. Will thou crucifie Jesus 
Christ and expone him to ignominie onieway, and persecute and 
trouble him in his members, and then will stand up and say thou 
kennis Christ, thy doingis testifies to the warld that thou art ane 
lear. The Lord oppin mennis eies to ken quhat it is to deal with 
Christ or his members. As ever thou wald testifie to the warld 
that thou kennis Christ honour him and his JNIinisters baith, and 
honour his members : for what ever is done to ane of them in the 
eirth gude or evil, he countis it all done to him self. " Saul, Saul, 
quhy persecutis thou mee," sayis he to Paul, (Act. ix. 4.) He 
standis not heir bot gois fordward in liir commendation. Mark the 
wordis, and I beseik zow to wey them, that seing the eminencie 
of this gospell, ze may leirne to stoup and give obedience to it. 
Sciences ar commended fra their subjectis quhairof they intreat. 
Gif they have ane glorious subject, they ar accounted heich, and 

' If such a deed were to be done, thou wouldest have a share in it. ^ Will serve. 
' Ever. * Stood. ' Knowest. ^ And. 



376 THE SEXT SERMON, 

accurate sciences ; bot thair was never science quliilk had sic ane 
fair o;lorious subject, as this Gospell quhilk we prciche, Quhat is 
the subject of it ? I can not tell it in better wordis nor it is laid 
doun heir : " The thingis quhilk the eies hath not sene, neither 
the ear hath heard, neither come into mannis hart." All sciences 
of this warld, and wisdome fund out be man, ar of thingis either 
visible that is sene be the eie, or of things audible, heard be the 
care, or of things intelligible understoode be the minde. Gif I can 
nocht see thy inventioun, gif I can not heir it, at the leist I will 
get some apprehensloun of it in my mynde, I have that advantage. 
Bot as for the subject of this wisdome, thy naturall eie never saw 
it, thy naturall ear never heard it, and it never entered in thy 
naturall hart. And thairfoir quha ever will see thir things, he 
mon seik ane eie that is mair nor naturall, that is supernaturall, 
that is spirituall : seik ane care that is supernaturall and spirituall. 
Go to the hart, content not thy self with ane natural hart : Seik 
ane hart that is spirituall and supernaturall. For gaze with thy 
eie as thou will, lay to thy lug^ as thou will, gif thou suld heir ane 
hundrcth preichingis, gif thou have bot ane naturall ear, and ane 
naturall eie, thou sail not see nor heir, " bot in heiring thou sail not 
heir, and in understanding thou sail not understand," as the Prophet 
Esaias in the sext chapter and ninth verse sayis. Thairfoir seik 
at God ane heavenlie eare, and ane heavenlie eie, and say : Lord 
give mee ane heavenlie ear and ane heavenlie eie, that I may con- 
ceave thir thingis and apprehend them. 

Now in the end of the verse he bringis them doun for als heich as 
they wcr, and tellis quhat they ar, " Quhilk God (sayis he) hes pre- 
pared for them that love him." They ar predestinat fra all etcrnitic, 
and they ar prepared in time, for sa monie onlie as loves the Lord. 
Thairfoir love Jesus, and tliow sail get ane part of them. The les- 
soun is this. Wonderfull ar the thingis that God hes prepared for 
them that loves the Lord Jesus. Bot how sail T ken that sic heich 
and sublime thingis ar prepared for mce ? Art thow stamped with 
this mark,' and careis thow it about with thee ? Loves thow the 

' Ear. - Art thou maikcd with this token. 



ON 1. Cor. 2. 377 

Lord, hovvbeit not sa weill as thow wald ? (Accursed be he that loves 
not the Lord : let him be ane Anathema Maranatha, as the Apostle 
sayis in the xvi. chapter the 22. verse of the first Epistle to the 
Corinth.) Loves thou him, assure thy self howbeit thou can not 
get sic ane love to him, or sic ane sicht of thir thingis as thou wald 
have, they are prepared for thee. Onlie thou hes to tak tent to 
see gif that love of God be in thy hart. Go not to seirche quhat 
is in hevin, and think not to get ane full sicht of that glorie in this 
lyfe, that is laid up for thee : bot rest on him, and it wer half 
blindlings. Weill is the saull that can love the Lord Jesus. I 
vi^ill end heir, and will recommend to everie saull that love of 
Jesus, as ever they wald see the thingis that " the eie never 
saw, nor the eir never heard, nor hes never entered in the hart 
of man," to thair everlasting comfort and consoiatioun at the 
cumming of the Lord Jesus. To quliome with the Father 
and the Halie Gaist, be all honour and praise, for ever and ever. 
Amen. 



THE SEVENTH SERMON. 



BEIJs^G AXE UTHER SEEMON ON THE FIRST TO THE CORINTH. THE 

2. CHATTER. 

10. But God hath reveilecl them unto us by his Spreit : for the Spreit 

searcheth all thhigis : zea the deip thingis of God. 

11. For quhat man knawis the thingis of man, save the spreit of a man, 

quhilk is in him? even sa the thingis of God knawis na man, but 
the Spreit of God. 

12. Now -we have received not the spreit of the warld, bot the Spreit 

quhilk is of God, that we may knaw the thingis that ar given to us 
of God. 

Teee last clay, Brethren, we heard ane cleir descrlptioun and com- 
mendatioun of that wisdom quhilk Paul spak and preiclied, quhilk 
is na uther thing in effect bot this same blissed EvangeU that is 
preiclied to zow. We schew zou that thair was na thing that 
micht commend ane science or wisdom in this warld, bot it con- 
curred -with him to the commendatioun, praise, and glorie of this 
wisdome that is heir described. The Author of it is not the warld, 
nor of the Princes of the warld, bot God the maker of the warld. 
The secrccie of it, was hid up in ane mysterie sa monie ages, fra 
the creatioun to tlie cumming of Clmst and manifestation of him 
in the nature of man ; the ancietie of it, was predestinat fra all 
cternitie : the end of it, our glorie : the sublimity and heichnes of 
it, quhen it was reveiled at the cumming of Christ, nane of the 
princes of this warld culd understand it, for gif they had kna^wn 
it they had not crucified the Lord of glorie ; the subject of it, the 



ON 1 COR. 2. 379 

thingis quhilk the eie never saw, the eare never heard, quhilk ne- 
ver entered in the hart of man, and zit for all this prepared for 
them that love the Lord. Now to cum to the Text quhilk we 
have in hand. It micht have bene speirit at the Apostle, — Gil 
sic thingis as was never sene, never heard of, never entered in the 
hart of man was contened in that wisdome that he taught, quhat 
profite have we be that wisdom ? Quhat profeit have we of the 
thingis quhairof we are not capable ? The Apostle meitis this in 
the first verse quhilk we have red. " Bot (sayis he) God hath 
reveiled them unto us by his Spreit." It is true indeid they 
passe the sicht of our eie, they surmount above our heiring, they 
pas the capacitie of our minde, zit that Lord hes demitted him 
selfe to us, and be his Spreit he hes reveilit those thingis to us 
the sillie anis of the warld, not to the princes of the warld, bot to 
the sillie simple anis : He hes reveiled them not be our spreit, 
bot be his awin Spreit. Thair is the soum of the answere schort- 
lie : he gives the reasoun in the nixt part of the verse, and lets us 
see, that the Spreit of Jesus is abill to reveal al thir hich and hid 
things to us : setting out the nature of the halie Spreit. " For, 
(sayis he) the Spreit searcheth all things, zea the deip things of 
God." The Spreit is ane searcher, and he is ane searcher of all 
thingis created in hevin and eirth. Na thing can eschaip him, bot 
he will seirche in to the secreitest thingis in the warld, and to the 
hiddest hirnes^ of thy hart. Quhat mair ? He is ane searcher of 
the God of glorie him self, and wil pearce into the infinite deip- 
ness that is in God. He being sic ane Spreit as this, is he not abill 
to reveill the thingis quhairof we ar nocht capable? Thair is the 
meaning of the haill verse schortlie. Then we see thir thingis 
conteined in the hevinlie wisdome, as the riches of God in Jesus 
Christ, our remission of sin, our justification, our regeneration, our 
salvation and life everlasting, even commoun thingis quhilk ze heir 
of dailie, togidder with Jesus Christ the Mediatour, in quhom and 
throw quhom all thingis ar wrocht, ar the thingis quhilk the eir 
hes not heard, nor the eie sene, nor hes not entered in the hart of 

' Secvetest parts. 



380 THE SEVENTU SERMOX, 

man. ZIt wc see that thir thingls passis not sa the capacitie of 
man, nor they ar not sa altogidder hid fra man hot they ar revealed. 
And they ar revealed, to quhom ? to them for quhom they are pre- 
pared. They ar revelled, quhen ? even in this life : thair is none 
for quhom they ar prepared fra all eternity, bot in this life or the 
saul n-ano- out of the bodie they sal receive sum revelation and un- 
derstanding of thir same things ; and thou that gettis na revela- 
tioun of them in this life, yat^ gets not ane sicht of them or the 
saull gang out of the bodie, I will say to thee, they wer never pre- 
pared for thee. Remission of sins wes never prepared for thee. 
Justification befoir the Tribunall of God, regeneration, lyfe ever- 
lasting was never prepared for thee. Thair is not ane better takin 
of life cfter this life, nor ane blenk of lyfe In this life, and it wer 
bot ane glimmering (for the best of us hes bot ane glimmering), 
ane blenk of Jesus Christ and of the graces that ar in him in this 
life is the suirest taking that thou can have of the lyfe to cum. 
And be the contrair thair is not ane worse takin of darknes efter 
this life, nor to half thy eies sa closed, that thou hes na blenk heir 
of that life to cum. And quhen thou deis having na sicht of the 
life to cum, thou sail die ane miserabill cative, and ane faggot for 
the fyre of hell. 

Let us go fordward to the rest, " God hes revelled them 
be his Spreit." Then ze see heir ane revelation be the Sprelt. 
Mark it, I sail stick ^ sura thing on the wordis. Ze heard be- 
foir of ane revelatioun be the word, quhilk is this wisdome. 
Now ze heir of ane revelatioun be the Spreit. It Is not aneuch 
to receive ane revelatioun be the word, and It were never sa 
fair, and sa soundlie preached. It will never do thee gude, It is na 
tiling bot as gif thou wald hald ane licht befoir ane blinde man, 
and say to him, ]\Ian seis thou not this licht. Will thou bid ane 
blind man judge of colours, thou scornes him. Sa all the sjiciklno' 
of the Scripture to men Is bot scorning of thee, except they get 
this revelation of the Ilaly Spreit. Quhat Is this revelation of the 
Spreit? I sail tell zow quhat It is. With that preiching of the 

1 And - Tany. 



ON L CoE. 2. 381 

word quliilk is tlie first revelatioun, the Sprelt of Jesus cummis 
doun and seazls^ him self in thy eie, and oppinis thy eie to see the 
thingis quhilk ar spoken, seazis on thy eir and opinnis thy eir to heir 
the thingis that are spoken, enters in thy hart and makis thee to 
conceave the thingis thou seis and heiris, and maks thee capable of 
them, of the quhilk thou art na mair capable be nature nor the 
verie stane in the pillar: speik to thee and to the staneall is alyke, 
quhill this alteratioun be maid in thy saull. Then, Brethren, thair 
is twa revelationis, the first be word, quhen it is preached : the 
secund be the Spreit, quhen that halie Spreit concurris with the 
word. I wil tel you the difference of them, the first wil be com- 
moun to all, the word is preached alyke to al. O bot the uther 
revelatioun is not sa commoun, bot is onlie maid to sum secreit 
anis of the Lord. That blissed Spreit will nocht licht upon everie 
man and woman, bot onlie upon sum secreit persons upon quhome 
the Lord hes pitie. We reid in the xvi. chapter of the Acts of 
Apostles, that thair is ane melting of manie. Manie ar convened - 
togidder, Paull the Apostle, the Preacher he revealis the grace of 
the word to all alyke : Amang all the rest we reid of ane speciall 
bodie ^ Lydia (thair was never ane word spoken of the rest) it is 
said of hir namelie, that the Lord opened the hart of Lydia to re- 
ceave that that Paull preached : the Spreit of Jesus opened hir 
hart, not Paull, the Spreit of Jesus only is the reveller, be never 
content of ^ heiring onlie. Fy on thee gif thou think thou hes 
done aneuch, quhen thou hes sittin ane hour or twa heiring, gif 
thou find not the sweit operation of the Spreit to oppin thy hart 
with sic ane sweitnes as is unspeikable. And thairfoir fixe not 
your eies sa mekle on men, as upon the Lord that sendis the 
Spreit : and cry ever. Lord give me the Spreit, or ellis all is bot 
wind. Blissed is that bodie that gettis the Spreit, for the word 
will never do gude without the Spreit. 

Zit I go fordward, and I mark the reasoun. " The Spreit 
searcheth all thingis : zea the deipnes of God." Thair is the 
wordis. Thair is ane greit deipnes in thir wordis, gif we culd 
• Seatetli. ' Gathered. ^ Person. ■* With, 



382 THE SEVENTH SERMON, 

attein to It. The first thing that I tak up heu* is this. Greit is 
that deipnes and that profunditie that is in our God. Paul in 
the iii. chapter to the Ephesians, the auchtenth verse, considering 
that dcipness fallis out in thir wordis : " That ze being ruted in love 
may attein togidder with aU the saincts, to see quhat is that lenth," 
(meining of God) 'Vj[uhat is the breid," (he is baith lang and breid) 
" quhat is that heicht," (he is heich also) " quhat is that deip," (he is 
deip withaU) : infinite in length, infinite in breid, infinite in heicht, 
infinite in deipnes, quhat wald ze have ? He himself is (as it wer) 
ane bottomlesse deip. Thair is never ane propertie in him, as we 
call them, hot all is ane infinite deipnes, the wisdome of God, ane 
infinite and endles deipnes : his power, ane endles deipnes. And 
thairfoir the Apostle, (Rom. xi. 33.) fallis out in ane admiration of 
the deipnes baith of the wisdom, and of the knawledge of God. 
WeUl then. Brethren, it is na wonder albeit it was said in the verse 
going befoir, that " the thingis that ar prepared for them that love 
him, the eie never saw, the eir never heard, nor never entered in 
the hart of man." Quhy ? Becaus al thir things is hid up in ane 
bottomles deipnes, that is, in God. Quhat wonder then that thou 
can not see them, that the eie of ane worm creping on the eirth 
can not sec them, that the eare of ane worme can not heir them, 
that the hart of ane worme can not be capable of them. It is true 
indeid the gospell speikis of them all to us, zit the word is not suf- 
ficient to schaw them, they ar not sa in the word hot they abyde 
Btill in that deipnes. The mercic is not sa revelled in the word 
and brocht doun fra hevin, hot zit it abydis^ still in that deipnes. 
Remissioun of sinncs is not sa reveiled in the word, bot zit it 
abyds stil in that deipnes. And thaiifoir the word quhen it speikis 
of thir things, quhair ^ sends it thee to ? Quhen it speikis of the 
mercie of God in Jesus Christ, of the justice of God, of lyfe ever- 
lasting, quhair sends it thcc to, and quhairto directis it thee ? Ays 
to this deipnes. Go thy way is, (say is the word) to the deipnes of 
God, and see al thir thingis plainlie. Thairfoir the same Apostle 
sayis, Coloss. the iii. chap. ver. 1, 3, " Seilv the thingis that ar above 
1 Rcmaineth. '^ 'Wliither. ' Evermore. 



ON 1. COR. 2. 383 

quhair thy life Is hid with Christ, in God." Quhair Is thy lyfe 
then ? I am speiking of it now : bot quhair Is it ? It is hid up in 
that deipnes in God. The word suld not hald doun thy eie, bot 
lift it up to seik all those mercies that ar above with God. Ze 
may see then thir thingis that concernis our salvatioun in Jesus 
Christ, our remissioun of sinnes, our justification, our salvatioun, 
(thir ar even the thingis to speik them plainlie quhairof the Apostle 
meinis) they ar incomprehensible to the wit of man, to the eie of 
man, to the judgement of man, to the nature of man. He wiR 
stand up and talk of his nature, of his ingyne, ane heich-spreited 
man, his wit will compas aU the warld. O, bot thy wit reiched 
never up heir to selrch this deipnes. Thairfoir be nature, thair 
is na assurance of remissioun of sinnes, of salvatioun, of life, gif 
thou have na mair bot nature, (scorne as thow will) and thou were 
ane Monarche thou sail never get assurance of lyfe, bot die like 
ane desperat dog. Is thou abil to peirs In to the deipnes of the 
sea that hes ane bottome, or to the deipnes of the eirth that is 
finite ? Na, thou wil never see ane fute in it, suppois thou were 
never sa gleg'/ of sicht, and then, O fuill, wil thou mint ^ to reich up 
to ane bottomles deipnes that is in GOD, with thy wit and thy 
conceptioun, quhen can thou ^ attein to ane finit thing. 

NoWjBrethren, Ihave spoken of God, and of hisdelpnes. Nixt we 
have to speik of the Sprelt, of the searching of the Sprelt. I sail onlie 
touche it schortlle sa far as the text will furnische, and not digres 
in amplifying of thir commoun heidis. I mark then of this text. 
As thair Is ane infinite deipnes in God, sa thair is ane searcher of 
it, it wantis not ane searcher. The onlie searcher of this deipnes 
is the Spi'eit of God : everie Spreit is ane searcher. It is the na- 
ture of- ane spreit ever to peirs in, and to seirche. For it is ane 
subtile thing and will peirs in verie subtilly to the secreitls of 
thingis. The spreit of an Angell is ane searcher, and ane subtile 
thing, the spreit of the Divell is subtile, and will peirs in subtlUie, 
he will peirs into thy hart and insinuate himself thairin : sa the 
spreit of ane man is ane subtile spreit, and ane searcher also : he 
1 Clear. 2 Strive. ^ WTien thou canst not. 



384 THE SEVENTH SERMON, 

will searclie out the thingis that ar In hevin, and in the sae, and 
in the eirth ; for he is wonderfully inclyned to searching. Bot all 
the spreits except the Sprcit of that halie ane, searches onlie the 
creatures. The Spreit of ane Angell, of the Divell, of ane man, 
eearchis bot the creatures. As for the Creator, na spreit is abill 
to searche in him, bot his awin Spreit, zea they knaw nathing in 
him, bot sa mekle as he will reveiU to them. As for man he is 
verie busie, bot for aU his busines he could never zit seirche out 
his av.'in hart. Thair is ane mysterie of sinne lying in the faldis of 
his hart, that he sail never see, except this Spreit enter in, and 
give him licht. Bot the blissed Spreit of God and of Jesus Christ 
(he is the Spreit both of the Father and of the Sone, for ane Spreit 
cummis ^ fra baith) he searchis the Sone, he searchis the Father, he 
rypis - up all. And never ane man sail be ane gude searcher, or 
ane sanctified searcher, except he have this Spreit. Gif thy spreit 
be not sanctified be this Sprit that is the onlie searcher and sanc- 
tifier of al liiingis, all thy searching is bot vanitie. 

Now to go ford ward. Befoir he was called ane searcher, now he is 
called ane reveller: first he searchis out, then he reveilis to us. Thair 
is the order : he reveilis the hid things in God becaus he himself of 
his awin nature is ane searcher of them, and befoir that ever he reveil 
them he searchis them out first. Then he that wil be ane reveller, 
and will set himself to reveiU those thingis to men : (I speik it in 
plaine talk) he that wil be ane Preichlr of thir hid thingis to uthers, 
lulk that first he be ane searcher and let liim be occupied in search- 
ing, and crave ^ at God that the Halie Sprcit wald leid him in to 
those thingis that hes na accesse. For he dow nathing * to be ane 
Preicher of the gospel that searchis not Avith al his main, ^ first to se 
these things in God, that he speikis to uthers. Wa to liim that 
cummis in aflf hand c to speik the thingis to uthers, that he never 
saw or felt first in his awin hart. David say is, (Psal. cxvi. 10,) "I 
beleved and thairfoir I spak." Paul cftcrhind ' sayis, " We beleve, 
and thairfoir we speik," (2 Cor. iv. 13.) (^uhatis this belief? Na 

1 Proceedeth. 2 Discovereth. 3 Heartily beseech. 4 Is not fit. ^ Might. 
' Of piii-pose. 7 Afterwards. 



ON 1. COR. 2. 385 

other thing hot or ever he speik to uthers, to get ane assurance of 
them in his awin hart. Now hiik the manor of the reveiling of 
thir thingis. The Spreit he reveilis becaus he oppins our hartis, 
and takis away the vaill afF our hartis, to let us see them, uther- 
wayis In vain were it to lay them befoir us. I see ane uther manor 
of this revelation, and thairfoir luik quhat mair the Spreit dois. 
He is not content to tak the vail from thy hart, bot he takis thy 
saull be the hand as it wer, and leidis it in throw the deipnes of 
God ; he will ravische it out of the bodie, as it wer, and lead it in 
to that licht that hes na accesse : and will say : Loe, thair is the 
mercie, loe thair is the richteousness, loe thair is the everlasting 
life that is spokin of, Seis thow nocht them all in him ? Sa he 
will point out everie thing in God. Thairfoir na doctrine availes 
without this halie Spreit, seing he onlie takis the vaill from our 
heartis, and leadis us in to see the thingis that is spokin of. Thair 
is na perfite doctour but the Spreit of Jesus onlie. Thair is na 
creature, suppois^ he were ane angell, that can tak afF the slouch^ 
of thy hart to let thee see, that can bore thy eir to let thee heir 
perfi^lie : and thairfoir in preiching depend not on the mouth of 
men, bot on the Spreit of Jesus Christ onlie. Zit I sail mak the 
mater mair plain e, and schaw how the Spreit will tak thee and let 
thee see the thingis quhilk are in God. I will use ane suppositioun 
quhilk can not be, zit it will make the mater mair cleir. I sup- 
pois that my Spreit or sauU entered into thee, gif my Spreit or 
my saull be in thee, thair wald be na thing within mee bot thou 
wald see it, all ray thochtis wald be patent to thee. Now to apply 
this. This is na suppositioun. God will put his Spreit in aue man 
or woman : for gif his Spreit be not in us, wa be to us for ever 
and ever. Gif God puts his Spreit in ony of us, mon it not follow 
of necessltie that we mon see in God at leist the thingis that con- 
cernis our weill and salvation ? That Spreit in mee, in thee, mon 
reveill to mee, to thee, the thingis that lies in the verie deipnes 
of God, quhilli concernis our weill and salvation : and that man 
that hes the Spreit of God will see the verie hart of God, and his 

' Although. '' Vail. 

2 B 



386 THE SEVENTH SERMON, 

mynd, he will see the remissioun of his sinnis in the mind of God, 
and al be the benefite of the Spreit of Jesus that dwellis in him. 
Mark this ze that accounts sa lichtlie of the Spreit of Jesus, in 
quhom consists the onlie felicitie of man. For gif thou want his 
Spreit, wa to thee, thow sail gang to hell. Sa we have ane greit 
vantage heir, that be the benefite of the Spreit, we see the thingia 
that ar in God. Bot, brethren, God hes als great ane advantage 
of us : for gif Goddis Spreit be in us, be his Spreit he seis all that 
is in our hartis : for gif my spreit were in thee (as I spake befoir) 
as thou wald see all that is in my hart, sa I wald see all that is in 
thy saull, and the least thocht of thy hart w^ald be patent unto me : 
sa melde mair that Spreit seis the leist motioun and. thocht of the 
hart of man in quhom he is, and will present them all to the Father, 
and lay them oppin befoir him. Sa all tends ^ to this end, that we 
suld tak tent- to the leist thocht of our hartis, and be war to think 
ane thocht to displeis him. For the Spreit, as he is called the 
searcher of the deipnes of God, sa he is called the searcher 
of the hartis of men. Thair is nocht ane thocht nor ane 
grone in thy hart, nor ane motioun of joy in thy saull, bot li^ re- 
portis all to the Father. We have neid to tak tent to all the mo- 
tiounis of our harts, and never to think ane thocht, bot that 
quhilk we think is acceptabil to the Father, and never to anger 
the Spreit, as the Apostle sayis, Eph. iv. 30, neither in W'Ord or 
thocht. And thairfoir as thou wald keip him, and not anger him, 
studie to sanctification, and sanctification sail bring on salva- 
tion, for it is the verie mein that sal mak thee to se God. Luik 
quhat the Apostle sayis, Heb. xii. 14. " Without sanctification 
na man sail see God." 

Now upon all this discourse I mark schortlic. Thair w\as never 
twa thingis in the warld sa straitlie joynit togidder as God and 
man is. Thair was never sic sibnes ^ betwixt twa thingis in the 
warld, as is betwixt the God of glorie and ane eirthlie man. Thou 
will count thy sibnes with this man, and that man, gif thou be 
joined with him in blude or alliance. Bot I spcir this qucstioun, 
' Serveth. ■ Ilecd. ' Kiudi-ed'. 



ON 1. COR. 2. 387 

Is his Spreit within thee ? Is his saul within thee ? Or Is thy saul 
in him ? Indeicl it is true the affection may go out of thee to him, 
bot givis thou him thy spreit with thy affection ? or givis he thee his 
spreit with his affection ? Kennis thou the thocht of his hart or 
kens he the thocht of thy hart ? quha will say it ? O bot God with 
his affection givis thee his Spreit \dthin thee, that thou may ken 
every thocht of his hart, and he of thine. This is the conjunction 
that is betwixt God and thee. Thair is a narrow conjunction in- 
deid betwixt the members of that mystical body, for they ar con- 
joined togldder be the Spreit of Christ, and be love, bot never 
member puts his Sprit in ane other member: thair is the other con- 
junction betuix your heid and the members of the natural body. 
For the saul w^l as it wer cum doun, and the spreit of the heid 
to the members, and they w^il understand the thocht of the heid, 
and the heid wil understand the thocht of the members, bot thair 
was never sic ane conjunction betwixt the members and the 
heid, as is betwixt God and man ; and all conjunctions amang men, 
ar bot ane pendicle of that quhilk is betwixt God and man. In this 
conjunctioun vdth thy God, and with thy heid Jesus, (for thou ar 
joyned with God in him) standis thy felicitie and blissednes. 

To cum to the next verse. It micht have bene said to the Apostle, 
Thou ascryvis^ all to the Spreit of God, may not the spreit of man 
do sum thing in this purpose, may not my spreit searche in to God 
and rype^ up the deipnes that is in him ? He answeris, "Na man can 
see the thingis that ar in God bot his awin Spreit." Then he de- 
claris his answere be ane comparisoun, " Evin as na man can see 
the thingis that is in man, bot the spreit of a man, sa na thing can 
searche the thingis that ar in God bot the Spreit of God." Thou 
will not see the thingis that are in me, onlie I myself wall see the 
thingis that ar in mee : even sa na man can see the thingis that 
ar in God, bot onlie his awin Spreit. Now the Apostle heir he 
meitis the verie pride of the hart of man, that he wdll conceit of 
himself, that he be his Spreit will seirche the thingis that is in 
God. Paull had this experience in the Corinthians, that were bot 
* Dedicatest. ^ Discover. 

2 B 2 



388 THE SEVENTH SERMON, 

carnall, they tuke upon them to judge upon his doctrine that was 
spiritual. Pies thou hot that spreit quhilk is carnall? Suppois^ 
thou Avere ane Monarch, thou art over pert 2 to tak on thee to judge 
of thingis that is spirituall, and spokin spirituallie. This same is 
the prydc of the Papistis this dav. Out wil he cum, ane Thomist, 
ane Scotist, that hes the spreit of ane man onlie, and ane very sub- 
tile, or rather ane Sophistical Spreit, ane humane Philosopher, and 
he will judge of the gospell of Jesus Christ, and turne it over in 
humane Philosophic. They have turned the gospell of Jesus to 
x\ristotle, all thair writingis ar bot spreitles. Thair is not sa mekle 
as ane smel of the Spreit of Jesus in them all. Bot O that ter- 
rible judgement that abydis sic doctors that are prophane polluters 
of the gospell of Jesus Christ. Thair is nane of us all bot gif ane 
man wald stand up and say to raee or to thee, I ken thy hart, and 
quhat is in thy hart, we wald be angrie at him. Then wil not 
that glorious God be angrie at ane prophane villain, that will say 
he will searche in to that pi-ofunditie, having only his awin spreit. 
Brethren, quhen 1 was zunger nor I am, gif I had sene ane of 
great ingyne, and great capacitie, and great graces, I thocht fra 
hand^ he wald comprehend all the Bible, bot I protest befoir God 
that ay the langer I live, I think the less of the wit of man, I had 
rather have the Icist spunk of the Spreit of Christ, nor all the in- 
gyne and knawledge of the warld : Xa, ane silly body that hes the 
Spreit of Jesus will conceave mair of spirituall thingis, nor all 
the heich hcided bodies in the warld. Thairfoir ever* renounce thy 
awin wit, and be ane fuil that thou may be wise. 

Ane other thing I mark heir. Quhen he hes magnified the Spreit, 
and maid him the searcher of all the deipnes of God, see how he 
haldis affhim the proud conceitis of men : he wil not let thee touchc 
him, or his priviledgis, that is, to seirche the deipnes of God. Thair- 
foir gif ze wil speik of God to his honour (he is inviolable) save him 
fra the proud conceitis of men. Hald proud men aff God, and let 
them not touche him, or violate that inviolable majestic, or ellis 
thou sail be guiltie gif he be violated in^ thy default. .Vllace, 
' Albeit. - Too bold. ^ I iboutAlit immediately. * Always. ' By. 



ON 1. COR. 2. 389 

quhairfolr was thou set in this warld bot to preiche his glorie, and 
to keip it inviolat fra the injuries of all flesche in the warld. Luik 
quhat he dois nixt in the last verse, quhen he hes as it wer worne ^ 
aff God the proud conceitis of men that wald tak on them to 
searclie in to the deipnes of God, quhat dois he ? He drawis that 
Spreit to himself, and sayis, " Now we have received, not the 
spreit of the warld, bot the Spreit quhilk is of GOD." Quhairby 
he learnis thee this lessoun. It availiis thee not to magnifie, to 
glorifie God and his Spreit, except in the end thou tak that Spreit 
to thyself, and may challenge Christ and his Spreit as thy awin 
property. Men hes spokin verie hichlie of Christ and hes had 
httil ado with him. Speik thou not of him sa, bot as thou speikis 
of him to his prais, tak him to thy self, utherwise in al thy speik- 
ing of him, thou art bot ane very babler gif thou have not that 
Spreit within thee. For the Apostle sayis, " Na man can cal Jesus 
Lord, except he have the Spreit of Jesus ; " 1 Cor. xii. 3. Thair- 
foir as thou wald save thy self fra prophaning of God and of his 
Spreit, and of his graces, quhen thou art praising and magnifying 
him, luik that thou have the Spreit that thou may say to thy self, 
this Spreit quhome I prais is mine. This God whom I have bene 
magnifying, and all His graces is mine. 

In the end of the verse he sets doun the end quhairfoir God hes 
given us this Spreit. The end is this, to make us " to knaw the 
thingis that ar given unto us be God." I see heir the Spreit of Jesus 
quhen he makis our eie to luik into that deipnes of God, to that store 
of mercie, he will let us see na thing in God but meir grace, meir 
mercie. As this Evangell preachis na thing bot meir grace and mer- 
cie, sa the Spreit of Jesus quhen he lets thee see all the hid thingis 
in God, he lets thee see na thing bot meir mercie and grace. And 
thairfoir he that will tell the people of the merites of men, of the me- 
ntis of saincts, that they ar not justifeit be meir grace, bot mon eik^ 
to thair awin deservings, I will tel zou my judgement of sic ane man : 
Suppois he wer never sa glorious ane doctour, never sa facund or 
sa learned, he never spak be the Spreit of Jesus. Papist doctours 
' Holden. ^ Add. 



390 THE SEVENTH SERMON. 

that leadis men to leane to tliair awin merites, and to the meritis 
of saincts, never spak nor wrait be the Spreit of Jesus. For the 
Spreit of Jesus lets thee see nathing in God hot melr mercic, for ane 
merite of man will destroy al grace : sa contrair is the Spreit of 
God and the spreit of man, the grace of Christ and the merite of 
man ! And this is the spreit that man stryvis to put amang us 
agane : for gif they bring in Papistrie amang us againe, fairweill the 
Spreit of Jesus. Na, I speik it fra my hart, cum in that idolatrie 
agane, I sail stand uj) in my last preiching and say fairweill the 
Spreit of Jesus. For na mair nor hell can accumpanie hevin, na 
inair can that blissed Spreit of Jesus accumpany that dirt and dung 
of man's doctrine. Thairfou' as thou wald keip the Spreit of Je- 
sus, hald aback thir men, for thou sail not bniik ^ them baith in de- 
spy te of thy hart. The Lord Jesus can not abyde - amang idola- 
teris, and gif thou have not his Spreit thou art nocht his, Rom. 
viii. 9 ; and gif thou be not his thou art the Divel's, and sail gang 
to everlasting damnatioun. Thairfoir I say over againe, hald them 
away, as thou w aid keip that blissit Spreit of Jesus Christ. To 
quhome be all honour and praise, for ever and ever. Amen. 

1 Enjoy. ' Eemahi. 



THE AUCHT SEKMON. 



ANE SERMON ON THE 2. TO THE CORINTH. THE 4. CHAPTER. 

3. Gif our Gospell be then hid, it is hid to them that ar lost. 

4. In quhome the God of this warld hes blinded the myndis, (that is, of 

the infidels,) that the licht of the glorious Gospell of Christ, quhilk is 
the Image of God, suld nocht schyne unto them. 

5. For we preiche not our selfis, but Christ Jesus the Lord, and our selfis 

zour servandis for Jesus saik. 

In tlie verse Immediatlie passing ^ befoir this text quhilk we have 
red in zour audience, the Apostle hes bene speiking of that since- 
ritie, of that plainnes quhilk he used in the preiching of the Gospel 
of Christ quhilk he uttered with sic ane evidence that quha sa ever 
heard him micht understand him, micht have sene the licht of the 
Gospel and have apprehended it. Noav becaus this people of Co- 
rinth was stif-neckit, hard to conceive, conceittie,- and lyked na- 
thing bot humane wisdome and eloquence, scorning and mocking 
the evidence of the Spreit : thairfoir sum of them micht have 
objected immediatlie : Paul, thou speikis of thy plainnes in utter- 
ing the gospell, zit for all thy plainnes thair is mony amangis us 
that waitiss not quhat thou speikis: thy gospel is hid to monie, 
monie takis * thee not up. The Apostle meitis this in the first 
words quhilk we have red, " Gif our gospell be hid, it is hid 
to them that perishe." Ane sair sentence. As gif he wald say, 
Corinthians, wyte^ mee not, nor my gospell; the fault is in that 
* Goins. '^ Fixll of conceits. ^ Know. ^ Understand. * Blame. 



392 THE AUCHT SERMON, 

miserabill corruptioun quhilk is in zou. Ze can not see the llclit 
of my gospell because ze ar adjudged to perdition and damnation : 
Sa the wyte is in zour blindnes that ar appointed to damnation fra 
all eternitie. Sa this verse being plain, let us observe sum lessons. 
The first is this : Thair hes bene and is monie in the warld in al 
ages, that never saw, seis, nor sail see the licht of the Gospel. Ze 
have ane exemple of thir Corinthians, howbeit the Gospell suld 
schyne niair cleir nor the sun in the nonetyde^ of the day, it sail 
never be sene be them, it vd\ be hid to them, howbeit it suld be 
as ane bulk laid oppin befoir them, zit it wil be ane glaspit^ buik 
to them. Let everie man bewar of himself, for this is ane neces- 
sitie laid on the multitude of this warld. Ane multitude hes bene 
in al ages, ane multitude is in this age, ane multitude sail be in 
the ages^ to cum, quha sal never see the licht of the Gospell. The 
nixt lessoun is : Thir folk hes this propertie and dispositioun, 
(being pleisers of themselfis,) they ar ever quarrelling* the gospell, 
amang al the heirers of the warld the'' maist quarrellous, they that 
gettis leist gude of it ever maist quarrellous, and ever turning- 
over the wyte either on the gospell, or on the teichers thairof, be- 
cause they get na licht nor consolatioun thairof.^ Bewar of this 
quarrellous complexion. I mark thridlie, quhair is the wyte, or in 
quhom ? They wyte the gospell and the teichers thairof, bot 
quhair lyis the wyte ?^ Paull tcllis thee heir, " Gif my gospell be 
hid, it is hid to them that perisches." That perditioun and de- 
structioun quhairunto thou is appointed fra all eternitie, is the 
cause quhairfoir thou receivis na consolatioun, na licht in thy saul 
throch the gospell of Jesus Christ. Thou layis the wyte quhair 
it is not, thou is like ane blind man that will stand up against the 
Sunne schyning on the nonctyde of the day, and c^uarrelP it becaus 
it schynis not, quhen it is in the mein tyme schyning on the face 
of him. Thou art ane veschell of perditioun, gif thair be not ane 
rcmedie, and because the sentence is past, thairfoir as quhen ane 
thief or ane murtherer is anis condemned to dcith, the gratious 

' Noon tirec. ^ Clasped. ^ In evciy age. ■* Quarrelling with. 

* Uhey are. ' Thereby. ' Where is the fault indeed ? " Accuse. 



ON 2. COE. 4. 393 

presence of the Prince is withdrawn fra him, that he may luik on 
him na mair: Sa fra^ anis ane creature be adjudged to deith, the 
gratious countenance of Jesus Christ is withdrawin from him, least 
he suld behald it in the gospell. Ane uther thing followis. Thair 
ar monie takins of damnation, that men and wemen ar adjudged to 
death, amang the rest this is ane sure takin, gif the gospel be hid 
to thee evin as it is now preiched in Scotland, (we have not Paull 
and Peter to teiche now) zit gif it be hid to thee, gif thou receive 
no licht nor consolatioun be it, as it is now preiched, gif thou con- 
tinue sa quhill thy lyfe be in thy lip, as we speik, quhill the last 
gasp, thou lies ane seall in thy awin bosome of everlasting damna- 
tioun : thy hart is stamped- with ane stamp of perditioun : zea 
suppois thou were ane king, thou art ane vesschell ordained for 
schame and ignominie. Then, Brethren, learn heir : Seing thair 
mon be ane number that mon perische, and ane number of all 
estaites in the warld mon die, that mon go to hell, ordained fra all 
eternitie to perdition, begyle not zour selfis, and seing to this 
number the Gospell mon be hid, and mon be ane closed bulk, tliey 
can never have consolation of it. Then thou that delytis to walk 
in the licht of the gospell of Jesus Christ, think thou not ilP of this 
gospell, think thou not evil] of this ministerie. Joine mee thir twa 
togidder that can not be severed, the Ministry and the Gospel. 
Thou that thinks evil of the ministrie thinkis evil of the gospell : 
be thou not ashamed of the ministers, nor of thair bandis, nor of 
thair captivitie, nor of thair death, nor of na crosse that can be 
laid on them, the 2d epistle to Timothie, the 8th chapter. For 
the multitude of the warlde thinkes shame of the gospeU and the 
ministers thereof, fra time affliction be laid on them.* Thou that 
loves the gospell, keip thy comfort in thy awne bosome, and assure 
thy self thair is na other way to heaven : and knawing w^ell that 
this mon be the weird ® of the gospell and of the ministers, tak all 
thir troubles for sure notes '^ of the treuth of God. I love not the 
gospell that hes the countenance of the princes of this warld, and 

' Even so, if. ' Marked. ^ Evil. ' \Mien aflliction once coraetli upon 

them. ^ Hazard. * Tokens. 



394 THE AUCHT SERMON, 

hes the confluence of the multitude. The princes and multitude 
of this warld hes ever born the pure gospell of Jesus Christ at 
hatred. 

This far for the first cause quhairfoir the Gospell of Jesus 
Christ is hid from monie, to wit, that perditioun quhairunto they 
ar adjudged from all eternitie. Now tak up in the nixt verse ane 
uthcr cause quhairfoir the gospell is hid to monie, " In quhome 
(sayis he) the God of this warld hes blinded their minds." The 
secund cause is excecatioun, blindfalding, putting out of the eies, 
and all to this end, that they suld not get ane slcht of the glorious 
licht of the gospell, and sa be saved ? Bot how cummis this to 
pas, how ar they blinded ? I sal tel zow. Anis being adjudged 
to die, and ordained in the counsell of God to perdition, in cummis 
the god of this warld, that is, the Divell, quhome this warld makis 
ane God of, the God of hevin sendis him. Quhome to sendis he 
him ? Unto that cative, that miserabill creature that is ordayned 
for perditioun, as ane tortourer, and burreaw,^ ane hangman, to put 
that eternal decree in executioun. And quhat dois he quhen he 
cummis in ? The first turne that ever he dois he bindis him. 
Quhat bindis he, his handis or his feit ? Na, he lets them louse, 
and lets him work on with them his awin ruine, and run on to his 
awin perditioun. Bot he bindis his eies, or rather pullis them out, 
that the miserabill bodic may not see the gracious face of Christ. 
Quhairfoir is he send to him ? The cause is nocht onlie in the 
ordinance of God, bot in the cative him self that malitiouslie re- 
pynis to the licht, and will not receive the gospell, thairfoir the 
God of hevin sends the Divel, to put out his eies that he suld not 
see. Mark then the lessoun. They that ar adjudged to die and 
to perditioun in the warld to cum, in this warkl or ever they gano- 
out of this life, they nr bund like theifis and murtherers, to be 
presented bund to that damnatioun that is to euscw : they ar re- 
served in chaines to that great day. Quhat chaines ar thir? 
Chaines of darknes, thair eies are plucked out, that blindlingis in 
that great day they may be cast in hell, in that laik that burnis 

' rersecutor. 



ON 2. coE. 4. 395 

with fire and brimstane for ever. Thair is never ane saiil that 
iranffis to damnatioun in the warld to cum, hot in this life it is 
bHnded. Ze ken the Ethnicks saying, Quos perdere vult Jupiter, 
lis mentem solet adlmere. It is ane true saying : and thairfoir tak 
up agane ane sure note of perdition to cum, excecatioun, bUndnes : 
sa that gif thou can not see that gracious face of Christ in the 
gospell at na time, for all thy heiring, for al this ministrie that is 
in the warld, tak tent to thy self, and feare that damnation ever- 
lasting. Be never at quiet nicht nor day quhil thou see ane licht 
in thy minde be the gospell : utherwayis thy conscience sail con- 
demne thee as ane veschell of perditioun. The gospell is not send 
for nathing. Either sail it be unto thee ane savour of life unto 
life, or ane savour of deith unto deith, and this sail be justified 
ane day. And except thou get licht, thou sail warier the time that 
ever thou heard it, quhen it cummis to that damnatioun. 

Ane uther thing mark heir. Quhen cummis the God of this warld 
to blind men ? (luik to the order of the text.) The first cause is 
countit perditioun and Goddis ordinance, then cummis in the 
Divell. Quhen cummis in the Divell ? Quhen God hes first said 
the word, I wall have this bodie perisching, and wil be glorified in 
his perditioun, then cummis in the torturer and pluckis out his 
eies. Sa the Divell is na thing to God, but ane burreau, ane mi- 
nister of his wraith quhen he is angrie, then is the loun at hand, 
as ane slave, to put in executioun that wraith. Bot it is ane sair 
pitie to considder the miserabil bodie on quhom this wraith is exe- 
cute. Quhen the hangman cummis to bind the handis of ane 
bodie, that bodie is sorrowfuU and sad : bot quhen the Divell is 
binding thee, thou art blyth at it,^ and quhen he is ane divell to 
thee, thou trowis^ he is ane god to thee. Thou art never blyith* 
bot in blindnes, luik to experience, the multitude of this land is 
never blyith bot quhen he is binding them, and harling ^ them to 
harlatrie,^ to murther and villanie, to scolling ^ and drinking. 
Count not of sic ane man : bot say, or think gif thou dar not say 

> Curse. - Thou art merry in the meantime. ^ Thinkcst. ^ Thou never 

rejoicest. •' Drawing. "^ Filthincss. ' Ghittony. 



396 THE AUCHT SERMON, 

it, O miserabill cative the divel is blinding thee and leading thee 
to perditioun. 

Now mark in the third rowm, the causes that haistis this 
damnatioun, and that mon pas befoir the God of this warld cum 
as ane torturer to put in executioun the sentence of God. Thair 
mon ffanff befoir this excecatioun, and the damnatioun that 
followis this excecatioun, ane caus in thy self, thou mon ever be 
the wyte ^ of thy awin deith : not^Yithstanding the ordinance 
of God, zit thou never perischis quhil thou be worthie thy 
awin deith, and merite thy awin damnatioun. Quhat bringis on 
this blindnes ? Ane malitious, false, infidcll hart repugning to the 
gospel], for thou first despysis it, and rejectis it sa malitiouslie and 
despytefullie, that in ane manner thou wald sjjit on the face of 
Christ Jesus that schynis in the gospel. This haistis the wraith. 
For quhen the Lord seis the dispytefulnes of thy hart, that thou 
will not see nor luik in the liclit quhen it is offered to thee, and 
haldin up befoir thine eies : then he sendis his tortorer and sayis. 
Go thy wayis Sathan, and pluck out the eies of this bodie : then 
he pluckis out the eies of thy minde immediatlie, and God givis 
the over to ane reprobate sense : and this is it quhilk the Apostle 
sayis of the Gentiles, Rom. i. 28. " It pleased them not to retein 
God in knawledge, thairfoir God gave them over to ane reprobate 
sense." And Ephes. iv. 18, " having (sayis he) thair cogitations 
darkned, and being strangers fra the life of God, throw the igno- 
rance that is in them, bccaus of the hardnes of thair harts." Thair 
plainlie he lets us see that the hardnes and malice of thair harts 
bringis on this ignorance and blindnes. Thairfoir bew^ar of this 
malice, and put it out of thy hart, or ellis thou sail be caried bliud- 
lings to everlasting damnatioun, suppois thou were ane Erie or ane 
King : quhat regaird hes God of persons ? 

Now, Brethren, thair is sum wordis that I mon wey to zou, as the 
Lord sail give mee the grace, and I sail repeat them, and mark ze 
with mee, gif they be not wechtie. " That the licht of the glorious 
gospell of Christ, quhilk is the image of God, suld not schyne unto 

' Causer. 



ON 2. Cor. 4. 397 

them," or sprecl his beamis upon them. Ze ken, and onie man that hes 
knawleclge kcnnis, that this micht have bene spokin m fewer and 
baser wordis, bot the Apostle contentis not himself with base wordis, 
in sic ane mater : bot sayis, " That the licht of the glorious gospell 
of Christ," &c. Weil, is thair ane word heir in vaine, and is thair 
ane change of wordis maid for nathino; ? Is sarie ^ base wordis 
changed in glorious wordis for nathing ? Na, (allace we can not 
see this), and it is ane of the thingis in the warld that I wald fain- 
nest have zou to understand, quhat moves the apostles and pro- 
pheitis to use sic ane lieich language, and set up ane thing in sic 
glorious tearmis, quhilk they micht utter in baser tcarmis ? Think 
not that the men of God, prophetes, and apostles hes spoken (as 
we say), hyperholice great and voustie^ wordis, greater nor the 
matter. Thir wordis ar borrowed wordis, and they ar borrowed 
fra the maist glorious thing in the earth, and zit they attein not to 
the thousand part of the thing quhilk be them he wald expresse. 
Al the heich wordis that a man can use to expres the glory of 
Christ ar not able to expresse the thousand part of that glorie. 
Bot to cum to the purpose. Ze have set doun, first in glorious 
termis, the effect of the Gospel : it is set doun in schining and 
beamis, theirefter ze have set doun the gospel it self. To cum to 
the first. The maist glorious thing that ane man can see in this 
earth, is the schyning of the sunne, quhilk the Lord hes set^ in the 
hevennis. The pleasandest thing that ane man can luik to, quhen 
he hes luikit to all thir eirthly things, is the glancing of the sunne 
in ane fair day. And thairfoir ze see the glorie of the sunne is 
descryved verie hichlie be David in the xix. Psalme. To apply 
this. Even sa the effect of the Gospel being the maist glorious 
effect that ever was wrocht : the Spreit of God sets it out be the 
maist glorious thing in the warld, the spredding of the sunne 
beamis. And surelie suppois thair wer na mair bot this word 
[schyning] it lettis us see ane wonderfuU effect of the gospell in the 
hartis of men and wemen. Ze see be experience, the beamis of the 
sunne, suppois they were never sa bricht, will never alter the bodie 
1 Shuple. ■■' Lofty. ^ Fixed. 



398 THE AUCHT SERMON, 

qiiliilk they schyne on, nor mak it briclit lyke them selfis, the 
sunnc lies schyned this lang time in tlie warld, bot zit be schining 
it culd never sa trans-cliange ane creature, that it culd becmn as 
bricht as the sunne it self. It may M'cill let thee see the bodie 
that is Opacum, (as we say) dark and obscure, sa lang as it 
schynis, bot als sone as it is removed, the bodie is dark as it was 
befoir. Bot as to the Gospell : The gospell with the beamis of it 
not onlie makis the object quhairon it schynis to be scene and to 
appelr : bot it dois mair, it transformes the saul of the man or 
woman in that same licht and briehtness that is in it. That is to 
say, the face of Jesus, the sun of richteousnes that schynis in the 
gospel, quhcn the beamis of it strykis on thy saull, they mak it 
lichtsum and bricht like the face of Jesus, they turne the saull in 
the schaip of tlie face of Jesus, that schynis in the gospell. Would 
ze have scripture for this, luik the last verse of the chapter going 
befoir. " We behold (sayis he), as in ane mirrour the glorie of God 
with aue open face, and are changit into the same image fra glory 
to glory, as be the Sprit of the Lord." And this is done in sic ane 
sort (O, wald to God we knew the power of the gospel) that thou 
quha had na thing bot darknes within thee, is maid ane schyning 
licht, casting out thy beamis, and over schaddowing sillle dark 
bodies. " lie that broclit licht out of darknes (sayis Paull) be 
his word, he lies schyned in my hart, that I may minister the knaw- 
ledge of Jesus Christ to uthers." Sa it is maist certain, thou in 
quhom the gospell is sa powerful, art maid ane licht in the warld 
to illuminat dark sauUis. 

Now to cum to the nixt, the Gospell itself. How expressis 
he the gospell ? He callls it not simplie and bairlie with ane 
wairsche ^ word, the gospell, (all thir wairsche wordis, and silly 
unsel- speicheis of sic ane glorie, tellis quhat feilliiig men lies in 
thair hartis of the effectualnes of the gospell) bot he caUis it the 
licht of the gospell, the gospell is ane licht, and it is the licht of 
lichtis. The sun albeit it be bricht was never comparabil to it in 
schining, and thairfoir it castis out sic glorious beamis in the saulis 
1 Mean. ' Simple. 



ON 2. COR. 4. 399 

of men and wemen. Qiiliat is the cans that it is ane licht ? The 
cause is in the subject of it. The subject of it is gloric : quhat 
will mak ane licht, gif glorie wil not mak it ? The gospell, is the 
gospell of glorie, and all that is within it is glorie. Quhat glorie 
is this ? The glorie of Christ the King of kingis, his glorie mon be 
ane great glorie. Quhat kind of person is this Christ ? He is the 
image of God : he never restis mounting up quhill he cum to that 
divinity. See how he rysis. He climmis fra the gospell to the 
Mediatour, and from the Mediatour to that glorious majestic. Sa 
all the glorie that schynis in the gospell is the glorie of God, and 
all the licht of the gospell is that licht of God quhilk the Apostle, 
(l.Timoth. vi. 16,) callis that licht that hes na acces : and never man 
had acces to it, quhill this Jesus brocht it doun : and without this 
licht thou art bot darknes, and sail end in exteriour and utter 
darknes. All the beamis of the sunne ar bot darknes in respect of 
it. The sunne is bot ane creature, this is the licht uncreated of 
the glorious God, the verie essence of God, count of it as thou 
will. Now mark ane thing of this : This man be his speich leidis 
us to his hart. Quhat reck of words and^ they w^ant the hart and 
they have no life — quhat reckis^ suppois thou spak ane thousand 
zeiris of licht and glorie, gif thou have neither licht nor glorie in 
thy saull ? Certainlie tliair is nane that will luik thir wordis bot 
they may see the mans hart was replenisched with this licht and 
glorie quhairof he spak. The face of Jesus schyned on his saul, 
and sa wonderfullie he utteris that conceptioun, and fulnes of the 
hart, in sic wordis as is mervellous. The hart of Paul was fidl of 
licht and glorie. But I see littill licht in the hartis of men and 
wemen, in respect of that licht that was in his hart. And thairfoir, 
Brethren, to speik the truth, because this Gospell howbeit it hes 
bene sounding in the eir thir monie zeiris in this land, zit it hes 
not entered in the hartis of men and wemen, it hes bene ane sound 
in the lug,^ bot not ane licht in the saull, becaus thou hes not suffered 
it to enter in thy hart, and keip it thair : thairfoir the Lord is 
threatning to tak it from thy ear also : and sa will be sene on 
1 ^Tiat are words, if. ^ What are words to be respected, suppose, &c. * Ear. 



400 THE AUCHT SERMOX, 

Edinburgh ane clay. The eie is ay^ upon men, bot thou kiikis not 
to that poysonabill hart of thine, that is prociiiring the away tak- 
ing of this gospell out of thy eare ; and except ze discend in zour 
awin hartis, and seirche the emptines of that licht in them, it is 
not possibil that it can remain. Can it be possibil that this con- 
tempt of the gospell, that of the ^ awin nature is sa efFectuall in the 
hartis of men can be born with for ever ? Na, the Lord will not suffer 
this contempt to be unpunished. And thairfoir the Lord appeir- 
andlio lies said, "I will put away my gospell fra this ungrate^ people, 
quhom it hes not illuminated efter sa lang time." Sa ye that hes 
bene lang luiking to instruments, kiik als lang on zour awin fals 
hartis that hes the wy te * of aL Zit, Brethren, notwithstanding of 
all this contempt of the gospell, the Lord save mee, and all them 
that I wische weill to, from this, to be ane instrument of the with- 
drawing of it : for zit it was never sene that the Lord used gude 
men to be instrumentis in sic ane turne.^ Quha is it that is heir 
send to blind this warld ? quha bot the God of this warld the 
Divell : and thairfoir I give this watchword, Let never man preis 
to be the occasioun of the away taking of the Gospell. 

Xow I sail tak up the nixt verse schortly, and sa I sail end. In 
the nixt verse the Apostle gives the reason quhairfoir they to quhom 
the gospell was hid, behoved to be they quha was ordained for per- 
ditioun, and quhome the God of this warld hes blindit. His rea- 
soun is takin even fra his sinceritie in preaching the gospell : " For 
(sayis he) we preachc not ovu- selfis." Quhom preiche I then? 
" Bot Jesus Christ the Lord," and I preached him to be the Lord 
in my gospell, and quhat preached I of my self? " Our selfis your 
servandis for Christ Jesus saik." For the brydeo-rome's cause I 
was ane servand to the bryde : for his cause quha is the onlie held 
and Lord of the Kirk, I was ane servand to the Kirk. Then of 
this reasoun mark this lessoun. Ane man quhom the Lord raises 
to preache the gospell, not to seik him self, nor his awin advance- 
ment, nor warldlie riches, nor honor, bot onlie to preiche the gos- 
pell in sinceritie, quhat effect will he have in his preaching? 
1 Always. ' Ilcr. ' Ungrateful. * Tliat are the cause. ' Deed. 



ON 2 COR. 4. 401 

Strange effects wil follow liim : glf he save thee not, gif he win thee 
noclit to God, gif he mmlster nocht comfort to thee be his gospell, 
quhat will he doe ? I sal tel thee, he wil put ane stamp on thee, 
and thrist it on thy awin hart and conscience, testifeing to thee in 
the awin time (for the conscience walkinnis not in all nien at all 
times) that thou was nocht faithfull, bot an reprobate ordained to 
perdition fra all eternitie, gif thou get not repentance in time, and 
gif the gospel preiched be ane sinceir man lies not fructified in 
thee, all his preiching is bot ane seall to thee of thy damnatioun, 
and in the great day sail stand up and aggrege thy judgment. 
Mark ane uther thing heir. Quhat is this that makis this man sa 
bauld ? He will denunce perdition, excecatioun and blindfalding be 
the god of this warld, (I assure you this is ane bauld speich to 
denunce damnatioun) bot what makis him sa bald ? Ze see it in 
ane word, the conscience of his awin sinceritie, that in his preich- 
ing he socht not him self, bot the Lord his maister. Thair is the 
lessoun. Ane man quhom the Lord will send (and the Lord als 
certainlie will send men to speik in sinceritie his message, as ever 
he sent ane^ Propheit in the warld, howbeit thair be not ane extra- 
ordinar calling now). Ane man (I say) quhom the Lord will send, 
he wil denunce damnation to ane obstinate and rebellious peojile ; 
and he will be bauld to tak thee, as it wer, be the lug,^ suppois 
thou were^ ane King, and leid thee to that tribunall to heir the 
sentence of damnation pronounced against thee. The Lord give 
mee this sinceritie, and than I will not cair^ all the kino-s and all 
the men in the Avarld : for the Lord will give baldues to the man 
quliome he raisis in sinceritie to cite kingis befoir that tribunall of 
Jesus Christ, Ane uther thing I see in this text : Thair is na 
Lord, bot the Lord Jesus, quha will tramp^ down all the Lordis in 
the eirth, and tred upon thair craigis^' at his pleisure. And mair, I 
see thair is na Ladie, nor Queene, bot the Kirk, the spous of Jesus 
Christ. As for Kingis, Queenes, Politickes in the eirth, all ar bot 
servandis onlie, Kingis servandis, Queenes servandis, Pastouris and 
Ministers servandis and nourischers of the Kirk of Jesus : The 
' Any. = Ear. ' Be. * Care for. ' Tread. « Necks. 

2 C 



402 TUE AUCHT SER3I0X. 

Apostles servandis, minlstring fuclc to this glorious body of Jesus, 
and feiding it with the sinceir milk of the word. And that is it 
quhilk the Apostle sayis, 1 Cor. iii. 22, speiking of himself, and of 
Apollos :i " All is zouris, (sayis he) quhidder it be Paul, or Apollos, 
or Cei^has," &c., all is zouris, all is bot servandis to zou, ze ar 
Christis, he is zour lord, ze have not ane lord, bot Christ. Then 
the Kirk mon have ane great prerogative, jurisdictioun, and libertie. 
Scho is ane queene, and gif ever thair was in ane cuntry ane juris- 
diction and libertie, scho lies it given hir of hir spous, the Lord 
Jesus. Then ze knaw quhat suld follow : Gif scho hes ane libertie 
and jurisdiction, I will speik that quhilk the Apostle speikis, (2 to 
the Cor. the xiii. chap. 10 verse.) " God hes not given mee, (sayis 
Paul), power to zour destniction, bot all the power quhilk God 
hes given mee is to zour edificatioun." The God of hevin gave 
never to na^ creature in hevin nor eirth power to doe against hir, 
bot all to maintaine hir in hir libertie. Then meP not with hir 
jurisdictioun. Let na eirthlie power meddle with it, and bewar 
that na irruption be made within it. Thair was never Empreour 
nor ]SIonarch of this warld, that maid irruption within it, that ever 
wan be it. Thairfor let everie saul bewar to mell^ with this liber- 
tie : for certainlie that sword that sail be strikken at hir scho sail 
ding aback* agane like the hammer aff the studie.^ Eeid the 
Ecclesiasticall Histories, ze sail see that never man gat the 
upper hand that ever melled with it. And thairfoir the Lord 
oppin men's eics, and let them see this, that they may reverence 
this glorious spouse of Jesus Christ, as ever they wald see that 
glorious face of Christ Jesus hir heid. To quhom, with the 
Father and the Halie Spreit, be all honour, praise, and glorie, 
warld without end. Amen. 

1 Otliers. 2 Aiiy. ' Meddle. ' Diiiji it back. ' Stithv. 



THE NYNTH SEEMON. 



ANE SERMON PREACHED ON THE 2. EPISTLE TO THE CORINTH. 
THE 10. CHAPTER. 

1. Now I Paull myself beseik^ you by the meiknes and gentleness of 

Christ, quha quhen I am present amang zou am base, bot am bauld 
towardis zou being absent. 

2. And this I requyre zou, that I neid not to be bauld quhen I am present 

with that same confidence quhairwith I think to be bauld against 
some, quhilk esteme us as thouch we walked according to the flesche. 

3. Nevertheles thouch we walk in the flesche, zit we do not weir efter 

the flesche : 

4. (For the weapons of our weirfair ar not carnall, bot michtie throuch 

God to cast doun haldis ;) 

5. Casting doun the imaginations, and everie heich thing that is exalted 

against the knawledge of God, and bringing into captivitie everie 
thocht to the obedience of Christ. 

Thir^ Corinthians unto quhom the Apostle wrytis, being befoir 
founded and grounded in the faith of Jesus Christ be this minis- 
try, zit efterward seduced and led aside with fals apostles, ora- 
tours rather nor^ teichers, quha preached the Gospel of Jesus Christ 
with humane affected eloquence, beginnis to lichtlie* the Apostle 
quha founded and grounded them in that faith of Jesus Christ, and 
to count ^ of him evin as gif he had not bene sent, or had not bene 
an Apostle in verie deid, bot had onlie given himself out for ane 
1 Beseech. ^ These. ^ Than. * Disdain. * Account. 

2c2 



404 THE NTNTH SERMON. 



Apostle. Thairfoir in this present text, the Apostle beseiks them 
to count 1 of him, (as he was indeid), as the apostle of Jesus Christ, 
and desiris them sa to esteme of him: and sa taking the occasion, 
he fallis out in ane verie heich description of his apostleship. And 
first he makis ane requeist unto them : " Now I Paull myself be- 
seik zow by the meiknesse and gentlenesse of Christ." Surelie 
gif ye will considder thair deserving at the handis of the Apostle, 
they suld have been met mair hardlie, and scharper language suld 
have been directed to them : Zit the Apostle meitis them gentlie, 
and directis to them ane meik and gentle requeist. " I, Paul, in my 
awin person, beseikis you, and that for the meiknes and gentlenes 
of Jesus Christ, gif ever ze had ane taist of that mercie and meik- 
ness in Jesus Christ towardis you, evin for that meiknes saik, and 
for that mercies saik, obey mee, doe the thing quhilk I bid you." 
Sa the Pastour hes his lesson first heir. It is the pairt and dutie 
of ane pastour quha hes to do with people, first at the entrie to 
begin with meikness and Icnitic : yea, amangis all the properties 
that is requyred in ane faithfull pastour, this is not the leist, to be 
endewed with lenitie and pitie : Lenitie, (I say), arysing not onlie 
of the consideration of the misery of men Avith quhom he hes to 
doe, (for all people ar miserabil be nature, and all our preichings 
ar to ane cumpanie of miserable creatures, quha being miserabill 
hes mister^ of mercie, and cravis pitie) bot arysing also of ane sense 
and feiling of his awin wretchednes and miserie. Quhat ? Is he 
not him self ane miserabill man be nature, als weill as onie uther 
personc of the flock, man or woman ? Then againe, the mercie and 
lenitie of Jesus Christ quhilk he hes found towardis himself suld 
move and raise up his lenitie and pitie towardis his flock. 

Thairfoir PauU being of mind to spcik to thir Corinthians, how- 
beit he had mater of schairpnes and threatning offered to him 
be them, zit the mercie of Christ towardis him, quha was sa miser- 
abill himself untill he gat that mercie, changes all schairpnes in^ 
Icnitic, and turnis his threatnings quhilk he might have used, in 
ane pitifull requeist. Nixt the People likewise hes thair lessoun 
' Account. ^ Hath need. ' To. 



ON 2. COR. 10. ' 405 

heir. For as the lenitie, pitle, and melknes of" Jesus Christ suld 
move the pastour to lenitie towardis the people, evin sa this same 
lenitie and meiknes of our Lord Jesus suld move the people to 
obey the gentle and humble requeist of the pastour. And he or 
scho that ever hes felt in hart, and taisted the sweitnes of the 
mercie of God in Jesus Christ, will not sa sone heir of this lenity 
and mercie, for Christis mercies sake, or for his lenities saik, bot 
als sone they will be moved to obey the requeist. And they 
again that abydis^ stubburn and disobedient, notwithstanding of 
ane dewtiful and lawful requiest, I say (for mee)^ that stubburn 
harted bodie never wist^ quhat Christ meiuit, never felt remissioun 
of sinnis throuch the blude of Jesus Christ. They that will not 
doe the thing quhilk they suld do for the mercies saik of Christ, 
sail never taist of that mercy nor of Jesus Christ. Assuredlie, 
they serve for na thing bot to be faggots for hellis fire : * for quhair 
mercie is not, thair mon be judgement. Now in the latter part of 
the verse, he settis down ane descriptioun of himself, "I Paul 
quha qulien I am present amang zou am base, but am bald toward 
zou being absent." This is ane thing in effect with that quhilk 
followis afterwardis in the 10th verse of this chapter (for this dis- 
estimation of him,* is fra that licht account and regaird that they 
made of him, and of the gospell quhilk he teached). For the Let- 
ters (sayis he) ar sair and strong, bot his bodilie presence is walk, 
and his speich is of na value. He heir descryves him self con- 
forme to thair disestimatioun of him, for the mislyking is recent 
in his memorie, zit his speich is meik to them. This matter wald 
have angered ane gude man, bot Paid is sa far fra anger, that he 
brekis out in ane gentle and humble request. Quhairupon I note, 
that the unthankfulnes of the warld suld not breck our patience, 
nor cans us forget that lenity quhairwith the Embassadour of Jesus 
Christ suld be endewed : for lenitie is bund to us, and we ar bund 
to it, zea, althocht this warld be never sa ungrate, zit we ar bund 
to stryve be lang suffering to overcum in the end. Secundlie, 
think ze not bot Paull suld have thocht schame to registrate, as it 
' Who continue. " For my part. ^ ivnew. * For the fire of hell. ' Himself, 



406 TUE NYNTH SERMON, 

were, his awln scliame to the posteritie to cum, sa that I may say, 
Paul thou was of na estimatioun, and everie ane may see in how 
small account he was amang thir people. Thair is nane of us all, 
gif thair be anie iufirmitie in us, hot we wald have it hid : hot ane 
man having ane gudc conscience and discharging ane faithfull 
pah't of dutie, is na thing blotted be the speiking of the warld, nor 
the rcgistrating of thair speiches, is na thing to his schame. Bot 
the schame perteinis to the people : thair wordis and deidis to- 
ward the Pastour abydis^ in his memorie, and in the memorie of 
God, and sail abyde- untill the day of judgement except they re- 
pent : zea, evin thir same wordis spoken against Paull sail meit 
them in the tcith at the day of judgement. 

Zit I see in thir wordis ane schairpnesse and rebuiking mixed 
with Icnitie, to let us see, that quhen we have to do with wicked 
men, lenitie and mciknes suld not be dolfe,^ bot tempered with 
schairpnes, that ungrat* men may be brocht to ane sense and fell- 
ing of sinne and miserie. Lenitie alane will not do^ the turn, bot 
with sweitues sowrnes mon be mingled, that the word spokin may 
be the mair effectual! and forcible. " Quha quhen I am present 
amang zou am base," &c. The warld and the men of this warld 
countis^ of na thing bot of that quhilk hes ane fair schaw, and that 
they esteim hichlie of, althocht it were never sa littill worthie. 
The ground quhairof is this. AU men and wemen be nature ar 
hypocrits, painted bodies, na soliditie in them, all ar visorned folk : 
he cummis out, scho cummis out, all masked and disaguysed : For 
quhat is a hypocrit, bot ane fals schaw ? Nathing surelie : and 
thairfoir becaus thair is na solidity in themselfis, they can count ^ 
na thing of soliditie : as he is him self, sic is his estimation and 
reputatioun of uthers : as scho is hir self, sic is hir estimatioun of 
utherls. O, wald to God everie man and woman culd descend in^ 
them sclfis, and ken'-* thair awin nature. Amangis all thingis in 
the warld, this ministerie is the vyldest,!" it is the bassest thing un- 

' Rcinaincth. - Continue. ' Corrupted in the Englisli tr.mslation, but this 

is a mistake. The Scottish word dolf, or doxrf, means here, feeble and spiritless in 
expression. * Ungrateful. * Serve. * Account. ' Account. ' Into. 

» Kuow. '" Vilest. 



ON 2. coE. 10. 407 

der the sunne to the eie of man. Uther callings wil have sum 
outward glory, ane king wil have ane outward glorie, bot this 
ministerie hes na outward glorie : and zit thair is na calling under 
the sunne that hes sa pretious ane subject, as the calling of the 
ministerie : Zea, the maist solide thing in the warld is under it, 
even that quhllk makis men and wemen solide, and without it na 
soliditie, bot all is as caffe^ befoir the wind. The Apostle, 2 Cor. iv. 
7, comparis Jesus Christ and his graces quhUk ar revealed in the 
gospell to ane treasure, and the Apostles themselves to lame^ ves- 
schels, " Bot we have (sayis he) this treasure in eirthlie vesschels, 
that the excellencie of that power micht be of God, and not of us." 
Thair the maist glorious thing in the warld is in the bassest ves- 
schels, and waikest instrumentis. Quhat makis the warld to con- 
temne and disdaine this treasure of the gospell, bot the waiknes 
of thir vesschellis, the basnes of thir sillie men quhome GOD hes 
put in this service. Indeid I mervell not howbeit I see the con- 
tempt of this Ministerie, (and surelie thair is na thing mair vyld in 
the ciris of men of Scotland, then to heir the name of ane minis- 
tei') bot I wonder rather that ever man or woman suld be altered 
be this ministerie : the ane is of nature, the uther is of grace. 
Wonder never at nature, bot wonder to see ane man or woman 
altered be grace. AUace, this is to be pitied, men lossis thair part 
of thir unselrchable riches in Jesus Christ, becaus they stumble at 
the basnes of this ministerie. For he that esteimis not of this 
ministerie, never taisted of the sweitnes of Jesus Christ. He that 
esteimis not of the lame vesschell, hes na pairt of the riches quhilk 
ar in the lame vesschell. In the wordls following, " Bot I am 
bauld towardls zou quhil I am absent :" I see they Avere compelled 
to see and feill sum bauldnes in Paull, gif not in his presence, zit 
In his absence, gif ^ not be his wordls in spelking, zit be his wryte.* 
Thair is nane sa sensles in the warld, nane sa deld, nane sa hard 
harted against the power of this ministerie, bot either be word or 
wry te, either be absence, or ellls be presence, they sail be compelled 

. ' Chaff. ' Loam. ' Though. * Writing. 



408 THE ]STNTH SER3JON, 

to f'eill the force of it. Zea, this ministerie sail either be the savour 
of lyfe to lyfe, or ellis the savour of deith unto deith to them. 

" And this I rcquyre zou, that I neid not to be bauld," &c. In 
this nixt verse "vvc have his requeist expressed in few wordis, 
quhilk is als mekilP in effect as gif he wald say, Seing I am the 
Apostle of Jesus, I beseik zou to account ^ of mee as of ane Apostle. 
The argument is, Gif ze count not of mee quhill I am absent, 
quhen I cum, gif'' thair be onie j)ower in mee, I sail gar zou ken it,* 
and utter it against zou : ze sail finde mee bauld, and not base : 
ze sail finde sowrnes, and not meiknes ; schairpnes and not lenitie. 
Heir he tcllis be ane comparisoun quhat kind of bauldnes he will 
use. Quhen I cum to zoav, I sail use the same bauldnes towardis 
zou, that I use towardis the fals Apostles : and as concerning the 
false Apostles, I sal thunder out against them schame, and confu- 
sioun and ignominie, sa that they that countis^ not of mee that I 
am the Apostle of Jesus Christ sail finde my power. We may se 
heir Paul wald be counted be thir Corinthians to be the Ajjostle of 
Jesus Christ. Is he thairfoir seeking his awin honour and jrlorie ? 
Na, he is seiking the weiU'' of the people. It is the weill of the 
people to count of the servand of GOD, for quhen they count 
noclit of him, they can not count ^ nor accept of his doctrine : and 
quhen the doctrine is noclit weili^ accepted, then gangis-' the build- 
ing slaAvlie fordward. AUace, this evill counting" of men in the 
ministerie makis sa few to be ^^ edified, and sa monie to aby de ^- faith- 
les. For quhair the man is lichtlied, the doctrine is contemned : 
and quhair the doctrine is contemned, thair can be na faith, na 
edifcing : sa that it is ane greater matter to contemne the minis- 
terie, nor men trowis.^^ 

Mark these wordis, " That I neid not to be bauld." Ilcir we 
see plainlie that Icniiie and meiknes is roquyred in ane Pastour. 
The Pastour is ever bund first to begin with lenitie and meiknes, 
severitie suld onlie cum upon necessitie, quhen lenitie and meiknes 
is contemned and can not serve. Held the first to the Corinthians 

' Much. ^ Acknowledge. 'If. * I shall make you know it. * Account. 
• Weal. ' Account. « Well. " Gocth. '» Estecmiu,^. " Is the cause 

tliat so few are. 12 Do remain. l^Tlnm men tliink it to be. 



ON 2. COR. 10. 409 

iv. 21. "Tak zour chose quhidder I sail cum to zou with ane rod, 
or in love and in the spreit of meiknes :" meining, that he wald cum 
in severitie, gif lenitie wald not serve. And 2 Cor. xiii. 2, quhen 
he seis that they cannot be win^ with lenitie, he turnis his tune,^ 
" Gif I cum again I sal not spair zou." Quhen I cum agane, I sail 
terrific zou with the power of God, becaus ze thraw^ it out of mee. 
I see agane, he is verie schairp against thir fals oratouris, he usis 
na lenitie towardis them. Zit thair is ane discretioun to be had 
betwixt the dealing with fals teichers, and with the people. Thair 
suld be lenitie used towards the people : bot quhat suld be* with 
ane deceiving lown, that begins to bring the truth in sclaunder?^ 
He mon be handled with sevei'itie and rigour : na lenitie suld be 
used towardis thir'' that creipis in dailie to bring the truth in 
sclaunder. Ze knaw thair voices, Quha made Calvine ane minis- 
ter ? Quha made Luther ane minister ? Bot they sail find ane 
day that Calvine and Luther was ministers, and that thair was ane 
power in the word quhilk Calvin and Luther teiched. For this is 
true that Pavdl spak, " The Lord consumes them dailie with the 
word, that cummis out of the mouthes of his ministers, and sail 
consume them dailie, untill the day of the Lordis appearance." 

In the third verse he fallis out in ane descriptioun of the maner 
of his walking. " Nevertheles thocht we walk in the flesche," &c., 
thocht we live in the flesche, that is, in the infirmitie of this com- 
moun nature : (for to live in the flesche heir, is to live in the 
waiknes of nature, " zit we Avalk not or Avarre not according to the 
flesche," that is, our actions and doings in our apostleschip ar not 
fleschlie and waik. Ze see the outward bodie is waik, bot mea- 
sure not the inw^ard man efter the body and the strenth thairof : 
for suppois my bodie be 'waik, zet my actions ar strong. Sa he 
takis to him ane thing, and reflisis ane uther. Now, Brethren, let 
everie man that livis tak gladlie to him frailtie and w^aikncs, and 
gif men call thee %vaik, tak it to thee, for he that wil be strong in 
him self, can not be strong in God. In this same Epistle xii. 9, 

1 Won. ^ He changes his roice. ' Throw in the English translation. The 

word means, ticist, icrench. ■* But what should be done. * Slander. ^ These. 



410 THE NTNTQ SERMON, 

" The power of God (sayis he) is maid pei-fite in my infirmity." Of 
all men in the warld ane man quhais calling is to be ane minister, 
suld tak cheiflie upon him this frailtie and waiknes : zea, let him 
accept it mair redilie nor it can be castin to him : and as he is 
frail and waik, sa he mon feill his frailtie and waiknes, for ane cheif 
part of his preiching suld be of frailtie : and that minister that never 
felt his awin miserie, can nocht perswade the peple that they are 
miserabill, and bring them to ane acknowledo;ing of it. And herein 
appeiris the wisdom of God, quha chuses nocht to this ministerie 
those quha lies the greatest graces of nature, and natural giftis, 
bot he chuses out the waik anis, and contemptibill bodies, that ar 
amangst men, and he settis them up to be preachouris to mankinde, 
as he speikis in the first Epistle to the Corinthians, the first chap- 
ter, the 26. verse. " Ze see, brethren, zour calling, how that not 
monie wise men among you according to the flesche, not monie 
michtie, not monie noble ar called, bot God lies chosin the fulisch 
thingis of the warld to confound the wyse, and God hes chosen 
the waik thingis of this warld to confound the michtie." Sa the 
Lord chuses the ignobill and sillie creatures, and settis them up 
above kingis, zea, and the greatest monarches of the world to ding^ 
them doun. 

Mark again, as everie man suld willinglie tak to him this frailtie 
and waiknes of nature, sa let him rcfuis the uther, that is to say, let 
him refuis Avalldng^ according to the flesche. To walk according 
to the flesche, and to warre according to the flesche is all ane, (for 
the walking of ane Christian is ane warfair.) Hald aif thir'' flesch- 
lie actiounis, and namclic thir actiounis of sinne : tak to thee the 
waiknes of nature, bot cast aff" sin. For gif thy actiounis be alto- 
gidder fleschlie, be thou sure tliow hes na pairt of the power of 
GOD, nor of the lyfe of Jesus Christ : thou lies bot the life of ane 
man, or of ane woman, and sail die like ane man or ane woman 
without the lyfe of God. Bot above all men in the warld let ane 
Minister eschew thir actiounis of the flesche, luik that his actiounis 
be powerful, and that the power of God appcir in his walking : Sa 
1 Beat. ■' To walk. ^ IJold back these. 



on2. COR. 10. 411 

that quhen in outward appelrance he is bot ane waik bodie, zit it 
may be said of him, he^ is strong in Christ. For als waik as he is 
to luik to, zit he is ane Strang warriour, the Spreit is sensible in 
him, he speikis not like ane man oulie, thair is ane uther grace 
convoying his wordis, nor- can accumpanie the word of man. Gif 
thou be ane minister, althocht thou were never sa Strang in bodie, 
gif thou findis not God's power in thy life and doctrine, I wil not 
give ane pennie for thee, luilv that thou feill the power that Paull 
felt, as ze reid, 2 Cor. iv. 16, quhen he was deing in the body then 
was the inner man quickest in him : and the mair the bodilie lyfe 
v/es away, the mair the lyfe of God was manifest in him. Ane 
minister that hes not the power of God within him, how can he 
preache of Christ's power or of his lyfe ? How can he be ane minis- 
ter of life that hes na taist of life ?^ How can he preache of lyfe 
that never felt lyfe ? Of necessity he must be a schameles man, 
that will speake of Christ, of his mercy, life and power, quhen in 
the meane time he kennis ^ not quhat the mercy, life and power of 
Christ meanes ; that man was never called of Gocl to be ane minis- 
ter, all that he speikis is like the babling of ane parockquet : the 
power of God dois the turne:^ and thairfoir God chusis the waik 
instruments, that the warld may see that it is onlie his grace, and 
not the giftis of the men that dois the tarne. He callis it not his 
walking, bot warring and fechting. The life of ane minister is bot 
ane warfliir, and he quha wald be ane minister suld mak him for 
warfair, mak him for paine and labour, utherwayis let him never 
mint^ for that calling. Zea, thair is na thing sa laborious or painfull, 
bot the life of ane minister is comparit to it. We never reid in the 
Scripture quhair it is compared to ony thing that importis easines 
or idlenes. 1 Cor. ix. 26, the minister is compared to ane warri- 
our, then to ane runner running with all his main speid, stryvino- 
till he cum" to the mark, never luiking over his schulder to this or 
that thing, as monie will doe : saying, I have done this turne or 
that turne. Na, quhen thou hes done all thou can doe, say, thou 

1 That he. ^ Than. ^ Life himself. * Knoweth. ° Doeth the deed . 

^ Strive. ' Striving to come. 



412 THE NYNTH SERMON, 

hes done nathiug. Then lie is comparit to ane wrastler, and to 
ane husbandman that haldis the pleucli fra morning till evening. 
In all thii- comj)arisoimis of the scripture, the figure is not sa great 
as the thing figurat, quhen ane thing hevinlie^ is compared with 
ane thing warldlie, the thing warldly is nathing in respect of the 
thing hevinlie. And thairfoir thair ia na man comparable to the 
minister in labour, the warriour, the runner, the plewman is na 
thing to him. The Apostle, wryting to Timothie, sayis in his Se- 
cuud Epistle, ii. 5, " Gif thou fecht nocht, thou sail never attein to 
the croun," and quhy suld thou tyne- sa fair ane crown for ane 
moments fechting ? " Na man (sayis he) is croAAned except he fecht 
faithfullie." And, 2 Timoth. iv. 8, " Thair is ane croun of richteous- 
nes laid up, not onlie for mee, bot for all those that loves the 
bricht Gumming of the Lord Jesus." Quhen Paull w^as ane auld 
man and leifing this warld, " I have ended (sayis he) my warfair, 
and I have f uchten ane gude faucht, and thairfoir I luik for that 
croun." Gif he had never bene ane runner, he wald never have 
tane this promise to himself, " ane croun is laid up for mee." And 
thairfoir the Lord give us grace to labour for ane quhyle, that we 
may rest from our labour in the lyfe to cum. 

In the nixt verse he proves that his warring and fechting in 
this warld was not according to the flesche, taking the argu- 
ment fra the weapons and armour quhairwith he faucht, sic^ as 
the armour is, sic sail the warring be, gif the armour be walk, 
the fecht sail be Avaik, gif the armour be Strang, the fecht sail 
be Strang. " Our armour (sayis the Apostle) is not fleschlie," 
our weapons ar not of flesche nor frail mater, " bot our weap- 
ons are Strang through God," the power of God is in them ; 
God is in the word quhilk we speak ; he settis doun the end, 
" to ding"* doun Strang haldis :" this power will ding them doun, 
na thing will gainstand it. Brethren, ze see be experience, put 
ane rasour in ane bairnes^ hand, it will cut; this cutting cum- 
mis nocht of the strenth of the bairncs hand, bot of the schairpnes 
of the rasour. Tak ane gun and jiut it in ane bairnes hand, he 
1 Ikavculy thing. - Lose. ^ Such. * Beat. ' Into a child's. 



ON 2. COR. 10. 413 

will slay ane man or schute throw ane buirden dure :' this is not 
be the strenth of the bairne, bot be the strenth of the armour. 
Evin sa GOD be his word in the mouth of the silliest and waikest 
bodie in the warld, Avill slaie and kill the starckest man that gangis 
on eirth ; ^ gif he put his word and it wer bot in ane blabbering 
mouth, as he did in jSloses, that word sail cum and pearce in throw 
flesche and bane till it cum to the marrow, and sail devyde asunder 
the saul and the Spreit, (Heb. iv. 12.) It is not the man that dois 
this, bot the weapon, the word that is in his mouth. The multi- 
tude of this warld is begyled gif they see ane pure ^ man set up ; 
they will measure the grace of God be the man, and they trow ■* the 
inner ^ man be als walk as the outward ; and sa Kingis and Princes 
ar dunge doun this way and slane, Erlis fallis doun slane, men and 
wemen of all rankis fallis down slane, als sure as ever ze saw ane 
man slane in the bodie. Ze remember the historic of Samuel, 
1 Sam. XV. 32. He callis for King Agag, and als sone as Agag 
cummis fordward and had eschewed the furie of the zoung King, 
thocht that he suld eschew the sword of the aged man also ; bot 
Samuel callis for the sword, takis it in his hand and hewis'' him in 
peices. Sa this word in the mouth of walk bodies slayis kingis 
and queenes in the warld, quhen they ar lauching and playing 
they ar slane by® their expectatioun. Zit in this same verse mark 
the force of this armour, ze heir not of the bigging, ^ bot of the 
dinging^*' doun. It is true he biggis up also, bot thou mon first 
be brocht down and humbled, and then bigged up upon ane 
new ground. Quhat is he that will big^^ ane new building^- upon 
ane auld rottin wall ; thou wald keip nature and sinne, and zit 
be ane new creature : na, thou mon first renounce nature ; for the 
slauchter of the auld man mon go befoir the quickning of the 
new man. 

In the verse following, having spoken of the weapons he cummis 
to the warfare, and heir is ane stranger battel nor^^ ever was fouch- 

1 Shoot through a wooden door. ^ The strongest man that goeth upon earth. 

3 Poor. ■i Think. 5 Inward. "^ Beaten. ' Cutteth. « Without. 

' Building. 1" Throwing. n Build. 12 Work. 13 Than. 



414 THE NYNTH SERMON, 

tin. •' We ding down, (sayis he,) the imaginatiounis and everie 
heich thing, &c. Thair is anc battel!, and ane Strang battell. 
Paul is the fechter of this battel, the warriour of tlie Lord Jesus, 
anc warriour to him to win prisoners to him, to tak Kingis and 
Princes be the lug,^ and leid them to Christ. That thing that is 
assaulted in this battell, and againis quhilk Paul lies taken armour, 
is first the coffitatiounis. Be thir coa;itatiounis is meaned the haill 
faculties of the saull, for the principall function is the reasoun of 
man. Now quhat is scho doing, bot sitting in hir castell bigging 
hir rampier, and casting hir fowseis about hir, and snairing hir self 
in hir awin net. And let thee be, thou misters not ane uther- to 
trap thee, thou wil trap thy self, pryde thee in thy ingyne als 
mekle as thou will,^ gif thou have na mair, wa is thee : It sail fetter 
thee and tak thee in the girne als sickerlie* as ever thou saw ane 
bird fanofit ^ in the net of ane fowler. The nixt thino; that Paull 
assaultis in this battell, is everie heich thing that is exalted aganis 
God : this 1 tak to be the pride of the hart, quhilk as ane heich 
mountaine rysing up as it were to the hevin, exaltis the self 
against God, and haldis out God and the licht of God. Thir then 
ar the thingis quhilk Paul assaultis. Now to cum to the battell, 
the first thing that Paul dois, he weildis his weapons sa skilfullie, 
that first of all he dingls® doun all the imaginations and resonings 
of the minde, quhilk ar as ramplers and fowsies qnhairwith scho 
circuit hir self to hald out God and his licht. Nixt he assaultis 
the pryde of the heart, quhilk as anc mountane exalted the self 
against God, he dingis® it doun, and makis it equall with the 
ground. Thridlie, having dung doun all, he cummis and takis the 
thief be the neck, and leidis him be the haire, captive to Jesus 
Christ, not to him self, that he suld be king over hir. Na, Jesus 
Christ is the King over the saull, as the Apostle, 2. to the Corinth. 
xi. 2, wowis the Kirk of God not to him self, bot to his spouse, to 
the end that scho may be saif, and God glorified. The man that 
seikis his awin gaine is bot ane hyreling. Thair ar thre actions 

1 Ears. ^ Thou needest none other. 3 Take thou as much pride in thine ovra 
ingine as thou wilt. 4 Surely. s Caught. " Beateth. ' Itself. * Bcateth. 



ON 2. COR. 10. 415 

heir, quhairof the first twa ar iia uther thing bot the destroying of 
the sinne that is in the mind and in the hart. The third is the 
saving of man be leiding him captive to Jesus Christ, for the leid- 
ing of ane man captive to Jesus Christ, is his saiftie, and the liber- 
tie of the saull is this captivitie, and the slaverie of the sauU is 
libertie to sinne. " Quheu ze were slaves to sin (sayis the Apostle 
Paull in the vi. cliapter of the Epistle to the Romanes, the twentie 
verse,) then ze wer free from richteousnesse." Mark heir ane won- 
derfull power of God in this base and sillie ministerie, (O, wald 
to God men culd ken^ this power,) destroying the deceit of reasoun, 
and dinging^ doun the pride of the heart of man mounting up 
against God. AUace, sa greit is the power of sinne, that it lies 
na matche under hevin bot this ministery. I will tell it over 
againe, thair is na thing to thraw this power doun bot this minis- 
tery. Quhen this ministerie was not in the warld amangst the 
Gentiles, (of the quhilk Scotland Avas ane pairt, for our progeni- 
touris was Gentiles without God in the warld) sinne rang' to deith, 
Rom. V. 21. Multitudes of Gentiles perisched ; bot fra time Jesus 
Christ the authour of grace came in* the warld, and brocht with 
him this ministerie, first he himself, thairefter his apostles (amang 
quhom Paul was als painful as onie man,) maid it manifest how 
powerfull this ministerie was be^ demolisching the kingdome of 
sinne, for then grace begouth" to reigne, and the power of God was 
manifested. Brethren, I dar affirme the onlie thing that haldis 
doun the power of sinne is this sillie, base ministerie, tak it aAvay, 
(for men wald faine have it aAvay,) and schute it to the dore, (and 
for ocht I can see I trow it sail gang away,)'^ sinne saU cum to ane 
heicht. Tak away the thing that haldis doun the lieid of it and 
sinne sail reigne. Then, O miserabill Scotland, heir I denounce 
schame and ignominie sal cum to thee, schame and confusioun to 
King and Court, Land and Burgh, gif this candlestick be removed. 
This saU be fund in experience as^ ever thing was true. And thou 
that wald rin to damnation, haist the removing of it, that thou may 

1 Know. ^ Beating. 3 Reigned. 4 Into. 5 By. " Began. ' And 

for ought that I can see I think it shall go away. ^ If. 



416 THE NYNTH SERMON. 

haist thy awin damnatioun. Now the last thing I see Is the pro- 
per effect of this ministerie of tbe blessed God, (and wald to God 
the warld cukl see the glorie of it,) the proper eftect is not to slay- 
men, bot to save them. This warld trowis we be cum^ to slay them. 
Na, we ar cum to slay sinne in zou, that will slay you gif it be not 
slane. Paull in the first Epistle to the Corinthians, the iii. chap. 
the 12. and 13. verses, compares the ministerie to ane burning fire 
that burnis up haie, stubble, and treis ; even sa it bumis up thy 
sinne, and the drosse of thy nature, and all the vanities of thy hart, 
bot saves thy self. How is this that the warld can not abyde the 
mein of thair salvatioun, they cannot get rest, nicht nor day, 
quhill they get away the thing that saves them. Now it saves 
the man, be taking him and leidiug him captive under the King of 
glorie. Ze see tlicy that ar superiouris in the battell, quhen they 
cry2 to onie man, be takin, gif he will not be takin, they will slay 
him thair ; evin sa als trulie gif thou will be stubburne and will 
not be takin in this feild, this word sail slay thee. Thairfoir, 
blessed ar they that can suffer the ordinance of God and stand still 
until sinne be slane, and they themselfis be led captives under 
Christ, for that captivitie under him is true fredome. To that im- 
mortall and everlasting King, be aU honour and glorie for now and 
evermair. Amen. 

1 This -H-orld thinkctb that we are come. 2 Say. 



THE TENTH SERMON. 



ANE SERMON PREACHED ON THE FIRST CHAP. TO THE PHILIPPIANS. 

18. Quhat then? zit Christ is preached all maner of wayis, quhidder it 
be under a pretence, or sincerely : and I therein joy, and will joy. 

19. For I knaw that this sail turn to my salvatioun throuch zour prayer, 

and by the help of the Spreit of Jesus Christ. 

20. As I hartilie Inik for, and hope, that in nathing I sail be ascharaed, 

bot that with all confidence, as alwayis, sa now Christ sail be mag- 
nified in my bodie, quhidder it be by life or by deith. 

21. For Christ is to me baith in life and in deith advantage. 

22. And quhidder to live in the flesche wer profitabill for mee, and quhat 

to chuse I knaw not. 

23. For I am gi'eatly in doubt on baith sides, desiring to be loused and 

to be with Christ, quhilk is best of all. 

24. Nevertheles to abyde in the flesche is mair neidfull for zou. 

25. And this I am sure of, that I sail abyde, and with zou all continue, 

for zour furtherance and joy of zour faith. 

26. That ze may mair abundantlie rejoice in Jesus Christ for me, be my 

cumming to zou againe. 

Paul lying In bandis at Rome, thair rysis up twa sortls of Prelch- 
ers. The first sort of them that preichit sincerlie that God and 
his glorie miclit be advancit. The secund sort of them that 
preichit not sincerely, not for the advancement of Christ nor his 
gospell, bot to eik to afflictioun^ to Paul's bandis, movit Avith ambi- 
1 But to add afflictions. 
2 D 



418 THE TENTH SEKMON. 

tioun and invy to him. In the first verse quhllk we have red in 
your audience, Paull utters his mind concerning thir twa sorts of 
preachers, and this is his mindc in effect : Let them (sayes he) 
preache as they will preache, let them preache of sinceritie for the 
glorie of Christ, let them preache for the fashioun ; how ever they 
prciche, (preiching the truth of God) Christ is ]3reached, evin be 
them quha preichis not sincerlie. And thairfoir becaus Christ is 
preached, I rejoice notwithstanding of all that injurie quhilk I re- 
ceive be thair preiching, I rejoice and will rejoice, and na man will 
be abill to tak my joy fra mee. Schortlie then, thair is Paulis 
mynd concerning thir twa sortis. My doctrine sail be generall. 
And the first thing that I mark heir, is this, (and onie of zou may 
se it,) the Lord is glorified, Christ is magnified, even be ane coun- 
terfiiit doing of men, quhen they doe the thing that is gude, zit 
not in sinceritie, nor of purpose to glorifie God in thair doing. 
Bot thair purpose not being to glorifie him^ in thair doing, (they 
not doing sinceirlie), howbeit he gettis his awin glorie be thair 
doing, zit they sail get littill thankis. It is not sa mekill the 
turne it self, the action it self, preiching, or quhatsaever it be, that 
procures to ane man thankis and grace at the hands of God, as it 
is the purpose and intentloun in doing. I had rather do the 
soberest thing in the warld, and it wer- to eit my meit, and drink 
my drink, of purpose to glorifie GOD in my doing, nor to doe the 
greatest and fairest wark that can be sene to the eie of man, with- 
out purpose to glorifie God in that doing. Mark it : " Quhidder 
ze eit, quhidder ze drink, quhatsaever ze doe, littill or mekill,^ doe 
all to the glorie of God," sayis Paul, 1 Corinth, x. 31. And thair- 
foir, brethren, thair is nathing that ane man suld sa mekill liuk to 
in his doingis and actiounis, as to his purpose, and to the inten- 
tioun of his hart. liuik thou as thou will, the Lord luikis cheiflie to 
everie mans intentioun and purpose. He that preichis, quhat reck* 
with quhat measure of grace he preiche, gif in preiching his inten- 
tion be to glorifie God and Christ : quhatever anie man or woman 
dois, let them luik above al thingis that in doing thair intentioun 
' God. * And if it were but. ^ Much. * What is to be respected. 



ON PHILIP. 1. 419 

be to glorifie God, as ever they wald luik for thankis at his handis. 
This is ane lessoun. I see heir ane iither thing. The gospell is 
advanced, Jesus Christ is glorified in Paullis hurt, and quha is ane 
deirar man to Christ nor Paull ? The lessoun then is this. We 
see the Lord is glorified quhen those quhom he loves best is dam- 
nified in this warld, in thair hurt and domage he gettis his glorie ; 
that thing quhilk is done agains them in malice, the Lord thairin 
is glorified. Weill then, I leirn be the exemple of Paull ; gif sa 
be that my God is glorified in my hurt, gif he gets advantage be 
my damnage and skaith, then, understanding that glory redoundis 
to him be my suffering, and it were be my deitli, I am bund to re- 
joice. " I rejoice (sayis the Apostle) and sal rejoice :" I am bund to 
rejoice, and thou is bund to rejoice still in glorifeing God to the 
end. Sa above all thingis the glorie of Christ suld be socht. Quhat 
reck of mee^ and my schame, my hurt, and deith : quhat reck of 
thee,^ thy schame, hurt, and deith, gif it redound to the glorie of 
him quha maid me, and thee for his glorie. 

Now quhen he hes schawin his joy and mynd concerning thir 
twa sortis of men : In the nixt verse he cummis to the cause of 
his joy, in that the Lord was glorified in his hurt and domage. 
" For (sayis he) I knaw that this sail tm'n to my salvatioun," 
<S;c. That thing that is done to my hurt, it sail be sa changed 
and turned about, that against the expectatioun of men quha wald 
hurt mee, the Lord sail work out my salvatioun. Thair is the 
lessoun. Gif I can rejoice, and thou can rejoice, that the Lord 
gettis glory be thyne or mine skaith or hurt, we may be assured 
that our trouble sail be wonderfidlie altered and changed : that 
quhilk was done to our hurt, sail turne to our salvatioun. The 
Apostle PavJl sayis in the viii. chap, of the Epist. to the Rom. verse 
28, " To them quha loves God al thingis cumis for the best." For 
gif the glorie of God be deir to thee, gif thou prefer his glorie 
above thy salvatioun, be assured thy life and salvatioun sail be 
deir to him : zea, thy salvation sal be deirer to him, nor his glorie 
can be to thee : for thou can not love him sa weill as he loves thee. 
' What am I to be respected. ^ What art thoii to be respected, 

2 D 2 



420 TUE TENTU SERMON, 

Moses in the bulk of Exodus xxxii. 32, utteris ane vvonderfull zeal 
to Goddis glorie, and sayis : " Or thou destroy this people, raze mee 
out of the buik of lyfe," that is, alhiterlie^ destroy mee. Bot quhat 
answers gets he ? " Na, Moses, I had rather raze them out of my 
buik, quha hes sinned against mee." Paull Gravis^ that he may be 
ane anathema, Kom. ix. 3, and that for the zeall he bure^ to the 
glorie of God. Bot Moses sail never be scraped out of the buik of 
God, becaus he loves Goddis glorie : Paull sal never be accursed 
becaus he loves Goddis glory. And gif thou wiU luik to his glorie, 
all that evill quhilk thou can wische to thee for his glorie, sail be 
turned to thy weil* and salvation : Then zee see thair is na thing 
that AYC can tyue^ be seiking of Goddis glorie. Our damnage sail 
be ever turned to our advantage. 

In the nixt part of the verse, and the verse following, is set 
doun the maner, and the ordinarie meanes quhairby the hurt and 
domage that the godlie sufFeris for the glorie of God is turnit 
over to thair weil." The Lord onlie is abill to turne it to thair 
Weill. Quha is abil to turne darknes in licht, deith in life, 
ignominie in honour, bot he ? It passis the cunning of all the 
creatures to make this wonderfiill change. The Lord onlie is 
able to mak this change. And certainlie the schame, trouble, 
and affliction that the godlie suffers in this life, wald aU be 
the beginning of hell, except that maist skllfull craftisman the 
Lord, come in, and maid this wonderfuU alteratioun, and turned 
all thir thingis to thair advantage, except he turned deith to lyfe, 
ignominie to honour, and trouble to joy, the estait of the godlie in 
thaii- sufferings wer maist miserabill. Think not that thir things 
ar gude in themselfis : Na, deith is not gude in the self;' it is ane 
punischment for sinne, Eom. vi. 23. The Lord onlie makis the 
change, and makis deith to be the entrie to lyfe : bot the Lord 
dois all this be ordinar meiuis and middis, and zlt all the meinis 
quhilk he usis derogats nathing to his glorie, because they all cum 
of him, and he hes the glorie of all. Seing then in making of this 

1 Altogetlicv. » Desiretb. * Had. ■* Health. » Lose. 

* (jood. ' Good of itself. 



ON PHILIP, 1. 421- 

wonderfull change of darknes in liclit, of deith In lyfe, of wo in joy, 
&c. tliair mon^ be ordinarie meinis, woe be to thee that conteranes 
the nieiuis : for gif thou doe it, the trouble sail lye still on thee 
quhill thou be troubled in hel. Seiknes sail be seiknes indeld to 
thee, deith sail be deith indeid, and the beginning of hell to thee. 

Then let us tak up the meinis, as they ly heir in order. Ze 
have heard of ane alreadie, to wit, Rejoicing that God is glorified 
in trouble. Gif (as I have said) thou can have that hart and cair 
of his glorie, that thou can rejoice in thy trouble, that thy trouble 
glorifies him, be assured ane wonderfull alteratioun sal be maid of 
thy trouble. Trouble sail be na trouble, atHictioun sail be na afl3ic- 
tioun, deitli sail be na deith. Onlie get mee- this desire of his glorie. 
Now followis the nixt mein. The Apostle sayis, " I am assured 
that this thing sail turne to my salvatioun throuch zour prayeris." 

As the cair to the glorie of God is ane mein to mak this altera- 
tioun, and to turne our troubles to our salvatioun : sa the cair and 
solltnes^ of the bodie of the Kirk, the intercessioun and prayer that 
the godlle makis for us, that lyis in trouble, is ane other mein ; for 
the praiers of the godlie for onie member of the bodie* hes ane 
wonderful effect. They will turn darkness unto liclit, deith to 
lyfe, miserie to joy. Zit howbelt utherls have cair of thee lying in 
distresse, gif thou thyself contemne and dispyse thair cair, gif thou 
regaird nocht, howbeit nane pray for thee, and nane^ mak inter- 
cessioun at Goddis handis for thee, thair sail be nae thing hot trouble 
to thee. Trouble sail ever abyde" trouble. Afilictioun sail ever 
abyde'' afilictioun. And as thou contemnis and despysis the pray- 
ers of the Sainctls and the godlie for thee, sa thou sail ly still in 
miserie, and drowne In miserie at last. It is ane follie to ane man 
to think that his awin cair only for himself wiU doe^ the turne, con- 
temning and despysing the cair of al utheris for him : I cannot 
think that he'^ hes an spunk of godlines in him, that^^ wil contemne 
your cair of others. For it is certain the sufficlencie of grace is 

1 Must. ^ Thou. ' Solicitude. * Of tlie body of tlie Church. 

* If thou regavdest not whetlier they pray for thee or not. and nobody. * Shall 

always continue. ' Shall always remain. * Serve. ' That such a one. 

10 Who. 



422 THE TENTH SEEM OX, 

not given to ane man or to ane woman onlie, bot to the haill mem- 
bers of the bodie. And thairfoir thair mon^ be ane concurrence of 
the haill, all mon concur for thy weilP and salvatioun : for gif the 
hand will stand up and saj to eie, to the mouth, to the fute, or to 
the rest of the members, cair for yourselfis ; fute cair for thyself; 
womb cair for thyself, &c., I will cair for myself. Wer not this ane 
daft^ hand ? wald not this hand perische and wither ? zea, it wald 
perische gif the mouth fed it not, gif the fute gaid not,* gif the 
womb received not sustenance to nourische it. Sa gif thou say 
to the rest of the members,^ cair for zourselfis, I will cair for 
myself, thou sail die like ane drie member and be cut off, na salva- 
tioun bot in the unioun of that blissed bodie of Christ quhilk is the 
Kirk. And nane ever zit come to hevin, bot be ane certaine con- 
currance of the rest of the members of the bodie, be praying, be 
preiching, be admonisching, exhorting and rebuking. Gif thou re- 
fuse this corcurrance in teiching, admonisching and comforting thee, 
thou sail never get hevin. Paull, (Rom. viii. 28,) sayis, " We knaw 
all thingis workis togidder for the best to them that love God." 
Mark the force of the wordis, Gif thair be not ane working togid- 
der for thy salvatioun, thou sail nocht cum to heaven. 

Thir ar twa of the meinis quhairby trouble and damnage is turned 
to salvatioun : Zit thair is mae" of them, for he sayis, "And by the 
help of the Spreit of Jesus Christ." Thair is ane uther mein. As 
it is ane fault to ane member to refuse the help of the rest of the 
members of the bodie,^ thair praier, thair intercessioun : sa it is als 
great ane fault, to leane sa on the cair of onie of the members of 
the body, of the kirk or of the ministerie, in preiching, praying, 
exhorting and comforting, that in the mein time thou have na cair 
of thy self, to get the Spreit and lyfe within thee, for Christis 
Spreit is thy life ; ihou will not pray for thy self, bot wil bid the 
Kirk and Ministery pray for thee, as gif that wer aneuch :^ na, ex- 
cept that Spreit be within thee, (quhilk is the Spreit of Adoptioun) 

1 Must. '^ Good. ' Foolish. * If tlie foot carried it not. * Even 

so if thou sayest to the rest of the members of the Church. * There are more. 

' Body of the Church. " Enouj.'-h. 



ON PHILIP, 1. 423 

to mak intercessioun with sighis unspeikable at the hands of God, 
doun sail thou gang/ albeit that the Kirk and haill members thairof 
wald pleis- to hald thee up. Quhat gif the hand had na motioun, life, 
nor streuth in itself, wald the fute and the eie be able to hald it 
up ? Na, gif the fute and eie wald preis^ to hald it up, they suld 
rott with the hand, and behoved to be cut of. For quhairto 
servis ane rotten member ? It will infect the haill bodie gif it be 
not cut aiF. Sa gif thou be without S^^reit and life within thy self, 
howbeit all the rest of the members of the bodie of the Kirk wald 
hald than* handis about thee to hald thee up, thou sail fal doun 
and die. Sa as ze wald have uthers cairing for zou, cair for zour 
self, and see that ze have the Spreit of God cairing for zou. Gif 
Moses, Abraham, and all uther faithfull men wald pray for zou it 
is nathing. Quhat gude did Samuel's praiers for SauU ? The Lord 
stopped his mouth and forbad him to pray for him. 

Thus ze have hard of three meinis quhairby this wonderfuU 
change is maid. The first is the cair of God and his glory : the 
secund is the intercessioun of the rest of the members of the body : 
the thrid is the Sprit of Christ interceiding for us, and the cair quhilk 
we have of our selfis. We have neid of thir meinis. And certainly 
the day is approching that experience wil tel the truth of thir 
things. Paul, ane man ever afflicted, in truble and under danger, 
tellis of his awin experience quhat he fand. Bot ar thair zit onie 
mae meinis ? Luik the verse that foUowis, " As (sayis he) I hartilie 
luik for and hope," &c. The word importis sic ane hope, as quhen 
ane man hes his heid raisit up, his eies oppin and bent awayting 
for ony thing attentivelie. We see quhen ane man luikis eirnestly 
for aneuther, his heid will be lifted up, his eies will be bent, luiking 
to that place quhairfra he suld cum ; and gif he love him weill, he 
will look attentivelie, having baith hart and eies bended up with 
hope of his cumming. The like word in the 8th to the Rom. v. 
19, is ascryved to the creatures. " They await with fervent desire 
quhen the sonnes of God sal be revealed." I sail mak the wordis 
mair plaine. " I hope," according to mj attentive expectation, 
1 Go. ^ Prease, i. e., jn-ess. 3 Strive. 



424: THE TENTH SERMOX, 

" that in nathing I sail be ascliamed," that is, that I sail never 
think scharae of my master Jesus Christ ; because that gif I think 
schame for onie thing qiihilk I suffer for his cause, I think schame 
of himself. He sayis, " that in nathing I sail be aschamed." Thair 
is the negative, I will be aschamed in nathing. Bot quhat mair ? 
" With all bauldnes of spreit I sal magnifie him in my body," not 
in my saull onlie, bot in my bodie :^ and that " quhidder it be in 
my life or in my deith." He castis in the argument of this assur- 
ance, " as in all tymes bygane ever to this hour I have magnified 
him in my bodie." Sa this bygane experience (wald he say) makes 
mee to be assured by hope, never to be eschamed of him, bot to 
glorifie him in life and deith. Then tak up the lessoun. Amang 
the rest of the meinis quhairby this change is maid of miserie to 
felicitie, of deith to life, and all thingis ar maid to serve to our 
salvatioun, hope is ane, and it is the fourt in number. Quhairin 
standis tliis hope ? That in na afflictioun quhilk I sufiTer for Christ 
I will be aschamed, and sa schame the Lord. (For in suffering 
gif thou blusche, and think schame, thou schames him). Bot be 
the contrair in all thingis that I sail do, or suffer in this bodie, 
I sal do with courage, with confidence, and libertie ; I sail suffer 
•with courage, confidence, and liberty. And sa, in doing, in suffer- 
ing in the bodie, I sail magnifie my Lord. Sa this is the point. 
Gif I glorifie him befoir men with courage and bauldness in my 
afflictioun, I may be assured he sail glorifie mee befoir his Father 
in hevin, (Mat. x. 32.) They that suffers with him sail rings ^yith 
him, (2 Tim. ii. 12.) Bot be the contrair, gif thou with blussching 
think schame of him and of his gospell, and of the afflictiounis of 
the gospel, gif thou schame him befoir the warld, he sail schame 
thee befoir his Father, (]Mark viii. 38.) Sa this hope is na small 
mater, for gif thou have ane assured hope during thy haill life, 
thou sail magnifie Christ, quhatsaever fall out in life or deith, 
assure thy self all sail be turned to the glorie of God and thy sal- 
vation. All the troubles that sail be laid on thee in this warld sail 
be sa turned over, that they sal! serve to thy weill^ and consola- 
1 Body also. * Rcifni. 3 Qood. 



ON PHILIP. 1. 425 

tioun. Bot gif this hope be away, gif thou ly shiggischlle, not 
having thy held raised up, with closed eies, not luiking and hoping 
that thou sail glorifie thy Lord, not caring for his glorie, either in 
thy life, or in thy deith, all thy miserie that lichtis on thee sail 
abyde^ miserie, and sail presse thee doun to everlasting damnatioun. 
Luik then how pretious this hope is ? Leirne ane uther thing heir. 
Thair standis mekil^ in thir twa, in scham and blusching, in confi- 
dence, libertie, and courage. I say to thee, that mair standis* in 
the consequentes of suffering and doing, nor standis* in the suffer- 
ing and doing itself. I suppone^ thow suffer the deith for Christis 
saik ; gif thou be aschamed in suffering, and have not libertie and 
courage, thou sufferis not sa mekilP for Christ as for thy self, and 
thy deith is nathing els bot ane deith to thee, and thy suffering 
is nathing bot an suffering to the.'^ Evin sa doe quhat thou will 
doe to glorifie him, gif it be not done with liberty, freedom and 
courage, thou tynis* thy travell. Seing then that sa mekle standis 
in the disposition of the hart, let everie man luik that he prepair 
him self with courage and confidence, against the day of tryall, 
that with confidence in suffering he may magnifie God. Paull 
sayis to Timothie, (2 Tim. i. 8,) " Be not aschamed of Christ, nor of 
mee that is his captive." Think schame of nane that suffers for 
Christ, bot rather be thou pertaker of that afHictioun, to suffer 
with courasfc and confidence those thino-is with them. 

Zit mark ane uther thing heir. He sayis, " That he micht mag- 
nifie Christ in his bodie." He speikis not of the said. And sa I 
observe, that of the very bodie, (let be of the saull) even of the verie 
bodily masse quhilk thou beiris about with the, ane great dewty is 
craved^ for the glorifying of God and his Christ. Quhen thow art 
li\'ing in thy actlounis, quhen thou is deing in thy deith, it mon be 
ane instrument glorifielng God, quhen thou art ganging on^*^ thy feit, 
it mon be ane instrument of his glory, quhen thou art lying in thy 
bed : zea, the Lord mon be glorified in it, quhen it is dissolved in^^ 

1 Remain. 2 Much. 3 There standeth moi-e. 4 Than standeth. 

6 Suppose. ' Miu'h. " Thyself. * Losest. * Required. 

10 Going upon. ll Into. 



426 THE TENTH SERMOX, 

asches in the grave. I mark this a<?ainst that vaine conceit of 
men, quha will say, quhat reck gif I keip^ ane gude mind to GOD, 
let mee prostitute my bodie to harlatrie, gluttonie, and all vices : 
zit I will keip my saull to GOD. Na, either GOD will have all, 
or the Divcll will have all. Away thow idolatour, quha will keip 
thy saull to GOD, and will bow thy knee to Baal, the Divell will 
get baith saull and bodie. 

Paull sayls not that the Lord hes onlie coft^ thy saul with ane 
price, hot that he hes coft^ baith saull and bodie that they suld 
glorify God, 1. Cor. vi. 20. " Ze ar bocht with ane price, ze ar 
nocht zour awin." Fy filthie bodie, that will say, may I not do 
with my bodie as I pleis ? Hes thou power to reif * it out of the 
handis of the Lord ? The Lord hes the power of thy bodie, and 
in that last day thou shall be challenged with thift and sacriledge. 
And quhen he hes said, " ze are coff" Avith ane price," he subjoynes, 
*' Glorifie God not in zour spreit onlie, bot also in zour bodies." 
Either he will have baith, or ellis nane. Trowis*^ thou to send thy 
saull to God, and thy bodie to the Devill ? Na, either the Lord 
sail get baith, or baith sail gang to hel. Tak tenf^ how ze keip 
thir bodies, ze sail rander account of them. Thy bodie suld be 
the temple of the Halie Sprit, gif thou fj'le* the sait of that lialie 
ane, schamc sail licht on thee. I mark heir. To assure himself 
of continuance that he sail continew in glorifying God in life, and 
deith, he takis ane argument fra his former experience, ever hither- 
to I have glorified God in my bodie, and I have ane steadfast hope 
that I sail continue, and that all the actiouuis of my bodie sail 
glorify him : and qulien I am deid he sail be glorified in my bodie. 
It is gude then to begin weill and to have experience that thou 
lies served God weill in thy calling : " for experience bringis hope, 
and hope makis thee na wayis aschamed," (Kom. v. 4, 5.) And gif 
thou have experience that thou hes served God, and he hes bene 
with thee, and keepit thy bodie in puritie, thou may be assured 
to continue to the end. Nocht that our continuance stands in our 

1 What care I so I keep. 2 Bought. 3 BouRht. •* Reave, 

fi Bou<rht. ^ Thinkcst. " Take heed. ' ]:)Lfilc. 



ON PHILIP. 1. 427 

self, (na our continuance stands not in our selfis, for the best man 
that livis is not abil of himself to stand ane moment) bot our 
standing is in God, for gif he wald take his grace fra us, in ane 
moment we wald fal. It is the love that he beiris to us that haldis 
us up : be anis assured of that love of God towards thee, and 
then thou may be assured that thou sal glorifie God baith in life 
and deith. 

Now in the next verse he sayis : " For Christ is to mee baith 
in life and deith advantage." He givis ane reasoun quhairfoir 
he said he wald magnifie God in his bodie, baith in life and 
deith. The reasoun is, becaus of the advantage he hes of him, 
Christ Jesus is advantage to him. And quhen ? Not quhen I live 
onlie, (sayis he) bot in my deith also. Is it not gude reasoun that 
I sould glorify him baith in life and deith, in quhom I have ad- 
vantage baith in life and deith. All men dois for advantage. 
Quhen ane man hes done and sufferit he wald have advantage. 
Quhen we honor the Prince or onie man, al is for advantage. Gif 
gaine moves to honour men, to serve them, quhair was thair ever 
sic ane gain and advantage aa may be luikit for at the hands of 
Christ ? gif gain will move thee, quhair will thou get it gif not in 
Christ ? Wald thou have gaine and advantage for thy doing in 
thy life-time ? he will give thee it. Thou sail not doe ane turned 
bot thou sail have thy hyre in thy hand. Wald thou have gain 
in thy deith ? gif thou die for him, thou sail get als fair ane ad- 
vantage as ever man gat. Indeid ane man will give thee gaine for 
honoring him in thy lifetime, bot quhen thou is lying in thy deid- 
bed,^ can thou get advantage out of the hand of ane man ? Sup- 
pose ane monarch wald give thee ane kingdom, quhat advantage is 
it to thee, gif thou live not to bruik it ? Bot I tell zou plainlie, 
the Lord is greater advantage to us in deith nor^ in life : and al 
this advantage quhilk we have of him in this life, is na thing in 
respect of that advantage quhilk we sail get in the life to cum. 
Paull in the thrid chapter of the Epistle to the Philij^pians, quhen 
he hes counted al his advantages, and numbered out all the prero- 
1 Deed. ^ Deathbed. * Than. 



428 THE TENTH SERMOX, 

gatives qulillk he had in this warld, that he was ane Jew, ane 
Pharisie, his father ane Pharisie, of the trybe of Benjamin, nane 
sa zealous of the law as he, &c. monie advantages and greit prero- 
gatives : bot fra time he cummis'^ to Christ, and gettis him, he 
sayis, " All is bot dung in respect of that excellent knawledge of 
that advantage of Jesus Christ." As I counted mekle (wald he 
say) of thir eirthlie advantages befoir I knew Christ, sa fra anis I 
gat^ ane sicht of him, I counted them na thing bot dirt and dung. 
And thairefter he tellis out the advantages and gaine that he fand 
in Christ. " That (sayis he) I may be fund in him, that is, not 
having my awin richteousnes quhilk is of the law, bot that cjuhilk 
is throuch the faith of Christ, evin the richteousnesse quhilk is of 
God throw faith." Thair is the first advantage. Thou art justi- 
fied befoir the tribuuall of God. Quhat king can give thee that 
advantage, to set thee up as ane free man befoir the tribuuall of 
God ? And albeit thou had gottin all the advantages that kingis 
can give thee, gif thou get not this advantage to stand befoir that 
tribunal cled with Christ, thou sail gang to damnatioun. Then he 
eikis"' to ane uther advantage. " That I may knaw him, and the 
vertue of his resurrectioun, and the fellowschip of his afflictiounis, 
and be maid conformabill unto his deith, gif be ony meinis I micht 
attein to the resurrectioun of the deid." Thair* the second advan- 
tage : thou art maid lyke him in haliness, and baitli in suffering 
and in glorie thou art conformed to him. Weill is the man that 
can get this advantage to be glorified. Quhat reck of all advan- 
tages'^ that can cum to thee in this life, in respect of this advan- 
tage : that quhcn thou is lying ane vyld*' bodie in the grave, Christ 
sail tak thee up, and set thee in that glorie quhilk is prepared for 
the sonnes of God. Allace, gif men culd see the advantages quhilk 
ar in Christ. For all faillis for fault of sicht. Gif men orat bot 
ane blcnk of Christ, they wald not give that sicht for all the king- 
domes in the eirtli : we want spirituall eies and senses. Thir spi- 

' But after tliiit lie once eoirieth. * Even so, after tliat I once had gotten. 

' Addeth. ■* Tliere is. ' AVliat are all advantaj^es to be counted of. 

• Vile. 



ON Philip. 1. 429 

rituall advantages in Christ, ar sene onlie with ane spirituall eie : 
and for fault of that spiritual sicht, we see not the advantages 
quhilk ar in him. Thair is nathing we suld desire mair nor thir 
spirituall senses, quhairwith we may get ane sicht and foirtaist of 
thir thingis quhilk ar in Jesus Christ. 

Now in the nixt verse taking occasioun of the wordis, that Christ 
was advantage to him baith in life and deith, he beginnis to doubt 
quhidder it were better for him to live or die, " And quhidder (sayis 
he) to live in the flesche wer profitabill for mee, or quliat to chuse I 
knaw not." I think I wald be deid to see my advantage quhilk I v/ill 
get in deith, for my gaine quhilk I get living is nathing to that ad- 
vantage quhilk I will get in deith. Bot I am straited quhidder to live 
in the flesche, or to gangi out of the bodie. Then he bringis in the 
reason, " It is better to mee to be lowsit and to be with Christ." I 
wiU. be at him, zit he sayis, I am in doubt and not resolved, " Ne- 
vertheles to abyde"^ in the flesche is mair neidfull for zou." For 
albeit it be better to mee to be dead, zit quhen I luik to zou, it is 
worse for zou. Efter this doubting and reasoning he concludis, 
" I will live, then, and the Lord will keip me for zour weill." 

Then, brethrein, I will mark heir ane or twa thingis, and sa I 
sail end. Ze see ane doubting in Paull, quhidder he sould live or 
die, quhilk distractis his minde. This doubting is commoun to 
monie. For quhylis we wald live, and iither quhylis we wald be 
deid. Bot luik to the cause that distracted Paullis minde, and 
maid him to doubt quhidder he suld desire to live or die. Sura 
men wald die becaus thair is na thing in this warld bot miserie : 
sum men wald die for another cause, because of seiknes, sum be- 
cause of schame following sum offence, for the life is tedious to ane 
miserabUl bodie, the lyfe quhilk suld be comfortabil, is tedious in 
distres. Bot how mony cummis to this point. To desire to be dis- 
solved for the glory that is with Jesus, and sayis, Gif I wer away 
I wald get this advantage of glorie. Quha wald be away for the 
glorie of hevin, and advantage that is laid up thair ? It is a rare 
grace to get this desire. Na questioun (think as ze will) infinite 
1 Go. 2 liemaiii. 



430 THE TENTH SERMON, 

joy, glorie, and passing advantage is in hevin. Again, sum men 
wald live, quhairfoir ? beeaus they are fresche, grene, and able 
men, they wald pas thair time zit : sum men wald live beeaus they 
have wife and bau-nis,^ and wald -cair for them, (I condemne not 
lawful cair) hot al this desire is vain. Quhair will thou get that 
man that wald live to help the pure Kirk^ of Christ wdth his labor ? 
How monie will cum on with this, to live onlie for the weill of the 
Kirk of Christ ? I desire sic a pastour quha is minded to live, for 
the Cair that he lies to leid monie be the hand to hevin, or he gang^ 
away, that he may win monie sauls to Christ, that he may be the 
welcummer quhen he cummis thair him self : He is happie. It is 
the sicht of that hevinly glory that makis men to have this foirsaid 
desii'e. How raony scis that hevinly glory ? Fy on us seing sic 
ane glorie laid up in hevin for us, that zit will not mak ane mein 
to get it : we perische for fault of sense : Thair is na laik of ad- 
vantage in Christ, bot the laik is in mee and in thee, I have na 
desire of that glorie, thou hes na desire of that glorie, and sa we 
perische. Thairfoir get this sense of glorie in time, or eUis thy 
saull sail be rugged* out of tliy bodie. Doe accordinglie. Wald 
thou have it sweitlie lowsed ? Then get in time ane sense of this 
glorie. Wald thou have it rugged^ out perforce ? Then neglect 
the sense and sicht of this orloric. 

Observe ane other thing of the cair of Paull. He counted na- 
thing of aU thir afflictions in respect of the cair quhilk he had of 
the Kirk of God. I wonder at this cair of his, considderinjr now 
oiur cairlesnesse. For gif ever cair was deid out of the hartis of 
men, it is now deid. Fairweill the cab of the Kirk of God in 
Scotland, for fait of the zcall of Goddis glorie, and the cair of the 
Kirk of God. I see this Land and the Kirk of God thairin decay- 
ing. 

Learne ane uther thing of Paullis resolution. Zit he resolves 
to live, and that for the weill of the Kirk of Christ. Mark it. 
Thair is nanc of us bot we suld desire to have the fruitioun of the 
glorie and joy that is in the face of Jesus: zit we quha may pro- 
1 Cliiklren. 2 Poor Cluirdi. 3 Eve he go. 4 Drawn. 5 Pulled. 



ON Philip. 1. 431 

feit in the Kirk of God in this lyfe, ar bund to desire to live for 
ane qiihyle, tliat the Kirk may be helped.^ The Lord accountis 
mair heichlie of this desire, then of ane desire that ane man hes to 
die, and to be with Jesus. The Lord counted^ mair of Paidlis liv- 
ing to help the Kirk, nor of his glorifying him in his deith. Trow^ 
ze that PauU wald have lived sa lang except the Lord had sene 
him profitabill to his Kirk ? And na questioun the Lord Jesus 
(knawing the miserie of this earth) wald have taken up his Apostles 
at his ascension with him, gif he had not loved the weill of his 
Kirk. Thair is na gude bodie hot the Lord wald have them with 
him : zit he lets them byde^ heir in pain, that they may help the 
Kirk : utherwayis thair wald not be ane gude bodie left living in 
Scotland, he wald tak them all out^ and glorifie them. Bot sa lang 
as he hes ane Kirk in Scotland, he will let gude men abyde,*' and 
quhen he takis them away, woe be to them that abydis'' behind : 
It is wonderful to see how the Lord will keip ane man be quhais^ 
travels he wiU help his Kirk. All the warld will not get leif to 
hurt ane hair of his heid. Acts xii. Herode takis Peter and puttis 
him in preson, layis him betwixt twa souldiers, thinking to slay him 
the morne.^ Bot the Lord be his angelKs waikinnis him, and bringis 
him saif out, and zit he wist not quliat he wes doing. Paull and 
Peter wer wonderftdly dely vered, sa lang as the Lord had to do with 
them ; but quhen he had done his turne, and they fell in Nerois 
handis, thair is na mair din of them, they wer slane. Sa lang as 
the Lord hes ado with onie man, he wiU schaik hevin and eirth or^*' 
he perische. Weil, the cair of the Kirk of God is decaying in 
Scotland. Let us cry, Lord put the cair of this Kirk, and the cair 
of the membei's of the bodie of Christ in the hartis of men, that 
everie man may cair for the salvatioun of ane uther, and God may 
be glorified in them throuch his son Christ. To quhome, with the 
Father, and the Halie Gaist, be all prais, honour and glorie for 
ever. Amen. 

1 Holpen. 2 Accounted. ^ Think. * Eemain. 5 Away. 

* Continue. ' Tarry. ' By whose. ' Execute him the next 

morning. ^^ Ere. 



THE ELLEVENTH SERMON. 



ANE SERMON PREACHED ON THE THIRD CHAP. OF THE EPISTLE 

TO TITUS. 

3. For we our selfis wer in times past unwise, disobedient, deceived, 

serving the lustis and diverse pleisures, living in malitiousnes and 
envy, haitfuU, and baiting one anotber. 

4. Bot quben tbe bountifulnes and love of God our Saviour toward man 

appeared, 

5. Not be tbe warkis of I'icbteousnes qubilk we bad done, bot accoi'ding 

to his mercie he saved us, by the wasching of tbe new birth, and the 
renewing of the Halie Gaist ; 

6. Qubilk be sched on us abundantlie, through Jesus Christ our Saviour ; 

7. That we, being justified be his grace, suld be maid heires according to 

tbe hope of eternall lyfe. 

GiF we sail considder this Text (weilbeloved in Jesus Christ) we 
saU find in it three thingis. The first, the miserabill estait and 
conditioun of man quhairin he stude befoir he was callit to o-race 
be Jesus Christ. The nixt is his mercifull deliverie fra that miser- 
abill estait and conditioun. The last is the end of his mercifull 
deliverie : to wit, that he sould serve God all the dayis of his lyfe 
in all manner of thankfulness for sa mercifull ane deliverie. And 
seeing our communicating with the bodie and blude of the Lord 
approches, our preparatioun cannot stand in thre better thino-is 
nor thir : First, in ane knawledge of our miserie befoir that we knew 



ON TITUS 3. 433 

God in Christ: Nixt, in ane knawledge of our merciful iTeliverie fra 
that miserabill estait : and Thirdlie, in ane dewtie toward God for 
our deliverie. We sail speik at this time of the first twa. Bot^ to 
returne and to go throw the wordis, as the Lord will give the^ grace. 
The occasioun of the setting doun this^ first pairt, to wit, of our 
miserie befoir we knew Christ, is this. Immediatlie befoir, he hes 
exhorted Titus to use all kind of lenitie towardes them that wer 
not converted, not to deall with them in rigor, bot to deall with 
them in meiknes ; he givis the reasoun : Luik quhat they ar now, 
even sic* were we befoir we were called, living in concupiscence, 
our myndis wes rebellious against God ; thairfoir let us deal with 
them as we wald have been dealt with our selfis at that time. I 
mark heir first : That our miserabill estait that we stood in (befoir 
we wer called to this grace throw Jesus Christ) suld never be for- 
zet.^ The miserie of nature, quhairin we ar conceived and borne, 
and quhairin we live for ane time quhill we knaw Christ, suld never 
go out of our remembrance : quhen thow hes played the fuill ane 
time,^ in sin, quhen thow hes played the harlot,'' committed murther, 
oppressed thy neighbour, and quhen God hes called thee out of 
that miserabill conditioun, and made thee to knaw him in Christ, 
forzet never thy former miserie, forzet never that thou wes ane 
harlot, ane murtherer, ane oppressour,^ &c. Sayis the Apostle to 
the Ephesians, that were Gentiles efter thair conversioun in Christ, 
" Forzet zour auld done deidis," sayis he sa ? Na, bot he sayis " Re- 
member that ze wer Gentiles." Brethren, it is true the estait of 
grace in Christ hes ane sweitnes with it, gif ane man or woman 
have an sense of it, but luik that the sweitness of it blunt^ na sa thy 
taist, that in the mein tyme thou lose al sense of thy former misery. 
Keip thairfoir baith the miserie and the delyverie in thy minde, 
that thaii'by the true sense of Goddis mercie may be steired up in 
thy hart : for nane hes the true sense of the mercie of God in Christ, 
except he onlie that sichis for the misery quhilk we lay^^ in befoir. 

1 Now. ^ Us. ' Of this. " Such. ' Forgotten. « Awhile. 

^ Followed harlotr)\ 8 Forget never that thou hast followed filthiness, murdered, 

oppressed. ^ Misrelish. '" Did lie. 

2e 



434 THE ELLEVENTH SERMON, 

This is the first: Another thing I mark heir. This same remem- 
brance of oiu' miserie, it sulci mak everie ane of us that standis in 
grace to have ane comjjassiovm upon sinners : quhairever thou sees 
them, labour to winne them, hot with pitie ; and let be thy bit- 
ternes — Ane man that hes na pitie, bot is full of bitternes against 
ane sinner, that man hes forzet that he was ane sinner of be- 
foir: Thair is na man sa cleane, but thair is ane remanent^ cor- 
ruptioun in him, albeit he sees it not. They that hes the true 
zeale of God they will indeid be seveir against sinners. Quhy 
not ? bot they begin ay^ at them selfis, and then reprovis otheris. 
Hypocritis begins not at themselfis, bot they liyde and cloik thair 
awin sinnis, and ar ay^ seveir against utheris. Bot the man that 
begins at himself, his severity is ay mingled^ with pitie. Bot to 
cum neir* the wordis. " We was sic as they ar now :" we wer wod^ 
and out of our richt wit : we wer beside ourself. Thair is the first 
part of our miserie in nature, for we wer all miserabill be nature : 
thair is never saulK' bot it is born miserabil be nature. 

Ye see then, Brethren, our miserie begins not at our bodie : (thah* 
ar monie quha, gif they have thair bodie weil disposit, ar at eis then, 
bot gif it be not weil disposit, they are hevilie displeisit, then they 
grain and sigh) na, our misery begins not at our bodie, it begins 
within us at our saullis, and not at the inferiour parts of the saul, 
bot at the mind quhilk is the maist excellent part and licht of our 
saullis, and that suld gyde all the rest of the powers of the saull. 
Now the seiknes of it is madncs, it is blind, ignorant, without judo-e- 
raent, and we are mad fuillis be nature. Thair is na man born in 
the cirth, bot he is born ane fuill, thou art born ane wod^ bodie, and 
by^ thyself. Thou will think thyself verie wise, and thy wit will 
compas hevin and cirth, zea and others that luikis to thee wil think 
thee wise, bot gif thou have na mair nor nature thow art ane fuill. 
As he is ane fuill in verie deid, quha thinkis he speikis ay^ ane 
oracle, euin sa art thou, that is not in Christ, and counts thyself 
wise ; the wiser thou thinkis thyself, thou art the mair and the 

' Eemaining. -' Always. ' Aye inixecl. ' Near to. * Mad. 

' There is not one soul. " Beside. 



ON TITUS 3. 435 

mair ane fxiil. Al this is to let men see, that nane is wise without 
God. For quhen the licht of Gocl is not in thee, all that thou dois 
is fulischness, and he that is wise without God, sail curse his wis- 
dome ane day, and say, that all was hot madnes : zea and all the 
monarches in the warld sail curse that wisdome quhilk they had 
without God. This naturall seiknes gois farther doun, it descendis 
to the hart, it abydis^ not in the minde : bot nixt we becum main 
rebellis against God, he that is wod,"\. he is set to rebell, and he is 
backward,^ ever inclyning to disobedience against God. Brethren, 
ze knaw thair is twa sortis of fuilis amangst men : sum fuilis ar 
sillie daft fuilis, other fuilis ar malitious fuilis : be nature Ave ar all 
borne fuillis, bot malitious fuilis, ay^ rebelling, and displeasing God. 
Gif we compair thu' twa sorts of fuilis togidder the second is worst. 
Lord save us fi*a ane rebellious heart : for I tell thee, the mind is 
not sa blinded, bot it hes sum sicht of God : bot the hart of man 
efter the fall is altogether inclyned to rebellioun, sa that gif thair 
be a spunk of licht left in nature, it will travell by all means to put 
in the finger in the eie of the mind and put it out. And thairfoir 
travell to reforme thy hart, for gif it be not reformed, it sail ay^ carie 
thee the wrang gait.^ 

Sa thair is twa pairts of the miserie of man. Now cummis 
on the thrid pairt. Thy miserie ends not heir, mark, and travell 
to find this in experience, (fy on us gif we ken'^ not ourselfis, for 
gif we knaw not ourselfis we sail never knaw God aricht.) The 
thrid part standis in actiounis, for the wod" and rebellious hart 
mon breck out in sum actiounis. Can ane wod- and rebellious 
bodie be idle ? He callis our warkis tavering,^ going out of the way. 
Can ane wod^ man keip the hie gait ?^ Na, bot ay he mon go^° to ane 
side or other. Na mair can we be nature ga ford ward in the richt 
way : for be nature we ar wod," froward, and disobedient. It is 
true, naturall men will doe thingis that are richt in themselfis, bot 
never^^ man sal do that quhilk is gude in the^^ self richtlie, that hes 

1 Tarrieth. 2 Ma^, 3 Forward. ^ Silly simple fools. ^ Evermore. 

* Way. 7 Know. '^ Wavering. 9 High way. ^ 10 But evermore 

hegoeth. 11 No. 12 It. 

2 E 2 



436 THE ELLEVENTH SERMON, 

that rebellloim in his hart : for we do nathlng richtlle bot quhen 
our eie is upon Gotl. Albeit the action wer never sa gude, gif thou 
seik not God in it, it is not done richtlie. Thou may weill doe it 
to pleis the eies of men, and thou may get thankis at the hand of 
men for it, bot thou sail get nane at Goddis handis : sa gif thou 
wald be accepted of God, and wald have the actioun of thy handis 
to pleis God, first luik that thy actioun be gude, and then luik to 
God in thy action. Then thair ar three pairts of misery of the 
naturall man : first wodnes^ in the minde, secundlie malitiousnes 
in the hart, thridlie his actiounis ar taverings,^ all wandring out of 
the way. To go fordward : He descryvis this wavering, and he 
callis it serving ; it standis in slaverie, his haill lifetime is bot ane 
service and slavery. The natural man, gif he have na mair bot 
nature, he is ane slave and servand coft^ and sauld, for Paul sayis, 
" he is sauld to be subject to sinne," Rom. vii. 15. Suppose he wer 
the monarche of the haill eirth, gif he be without the new man, he 
is ane slave. It is true, he will have monie servandis under him, 
bot he is the first and chief slave himself, zea, he is a greiter ser- 
vand nor the very cuik lad,* and the maist abject servand in his 
house. Bot to quhom is this service done ? To quhom ar we slaves? 
In plain talk he sayis, to concupiscences. lie callis them pleisures, 
bot fy on them, howbeit they ar sweit thingis they have ane sour 
end. Ilarlatrie is sweit for ane time, bot O that bittemes in the 
end. It is sweit to murther, bot O that bitternesse that it sal 
bring with it in'^ end, it sal be bitterer nor the verie gall. Paull 
makis mentioun heir of ane varietie and diversitie of lustes. Thou 
that servis thy awin lustis, art nocht subject to ane maister onlie, 
bot to ane hundreth ; thou art subject to monie unclein maisters 
of divers qualities. Brethren ar thir our maisters ? Fy upon them, 
the service done to them, it is ane vyle service. Thou that is ane 
Lord, quhen thou luiks to thy cuik lad,* thow will think his service 
vile ; bot fy upon thee, thou art ane greiter slave, he is a honest 
servand, bot thou art ane slave : for thy service is done to thy 
filthie pleasures, thair is ane varietie of them, and sa thow lies 
1 Madness. 2 Waverings. 3 Bought. •* Kitchen bo\'. 5 in the. 



ON TITUS 3. 437 

monle malsters quhora thou servis. And thairfoir ze will see thir 
men that servis thair lustis, the trakedest bodies that livis/ even as 
gif they wer drawin throw an myre, for the onlie true and clean 
service, is the service of that onlie ane God ; the only repose of 
thy saul is on that ane God. Thair is na rest bot on him. Away 
with that creature that drinkis in the foull lusts of this eirth, that 
is na rest to him heir, and woe to that rest that sail cum in the end. 
Sa thair ar the maisters quhilk we serve, foull concupiscencis, 
fleschlie lustis. It may be speired,^ Will ane persoun be subject to 
sic ane greit varietie of concupiscencis ? I answere, the seid of 
every sinne in the warld is in everie man : sa al concupiscencis is 
in thee, becaus the seid of them is within thee : Na, the best men 
in the eirth lies the seid of thir lustis, that buddis out into ac- 
tiounis. It will lurke for ane time in the winter, bot in the spring 
it will brek out, and then thow will knaw thou hes it, quhen thou 
feillis the stink of it. Sa thair is the first answere, the seid of 
everie sin is in the hart of everie man, in sic sort that it wil gar^ 
thee owg* at it, gif thou saw it ; bot allace, it is hid fra our eies that 
we can not see it, and thairfoir we skunner not with it.^ Again in 
sum men and wemen that seid of all lustis, will brek out in actions. 
Ane man that is ane harlot^ wil be ane drunkard also, ane avari- 
tious man will be ambitious also, &c. It is ane mervellto see how 
monie sins will be ringing^ in ane miserabill slave, and to see how 
that slave will h^ harled® fra ane sin to another. Fy on thee, will 
thou never get thy fill of sinne ? thou sail anis be filled with 
wraith, and then thou sail skunner^ at thy sins. For albeit thair 
wer na mair bot ane sin in thee, it is enouch to gar thee gangio to 
hell. 

Now to gangii fordward. He numbers out sum of thir con- 
cupiscencis, and the first is malice, maliciousness in the hart agains 
our neighbour. Then cummis in hir twa dochters, envie and ha- 
tred. Quhen thou art wa^" at thy neighbouris weil, and can not 

1 Those men who serve their own lusts to be the weariest l)odies that ever lived. 
2 Asked. 3 Make. * Loathe. ^ And therefore we loathe it not. ^ A 

man that followeth harlotry. '' Reigning. § Hurried. ^ Loathe. 10 Cause 
thee to go. n Go. 12 Sorry. 



438 THE ELLEVENTH SERMON, 

se him thrive, then thou wil hait him. Thair ar three particulars, 
and they are als monic pleisures to them that servis them : he that 
hes malice thinkis him^ never weill bot quhen thair is malice in his 
hart : thairon cummis envie, and the envious hart is never weil, 
bot quhen it speikis evill of the^ neighbour, for that is meit and 
drink to it : he that hes hatred is never weil bot quhen he haitis 
thy'^ neighbour, and that is his meit and drink. Now I sal draw 
thir concupiscences to certain ranks. Thair ar sum of them 
against God, sum against our neighbour, and sum against our- 
self, amangs the quhilk is intemperancie. Fy on thee, O Epi- 
curian, thou sinnis againis thy self. Now the Apostle in set- 
ting doun thir concupiscencis maids a choise of the concupl- 
scencis against our neighbour, for gif we be malitious agains him, 
we ar malitious against God. Quhasaever is enemie to man, he 
is also enemie to God. Now thair is na harmonic amang men, 
that ar onlie naturall : for without God in Christ, na^ true love, na 
true concord. Put ane man and ane woman togidder without 
God, wil thair be ony concord thair ? Na, na : for the dewties of 
the first Table ar requisite for the discharge of the dewties of the 
second Table, and mon preceid them : how can thou love thy wife 
or thy bairnis^ without God ? Na, na^ true love, and the end sail 
prove it to have bene bot hatred onlie. In the end of the verse he 
eettis doAvn twa sortis of hatrentis,^ he sayis, " haitfull," that is, he 
that suffers hatred : then he subjoins, ^' halting ane aneuther ;" we 
ar odious to uthcris, then againc we hait uthers. Alwayis mark ane 
melting heir. Trowis^ thou to hait, and not to be halted againe ? It is 
bot the just judgment of God that as thou envy is and haitis, thou also 
be hated and envied. Quhat harmonic can be heir quhen thou haitis 
mee, and I thee ? Nane true concord, bot aU is louse. Thair is 
na conjunctioun boL that quhilk is in Christ Jesus. Quhen this 
conjunction is not amangs men, away with all uther conjunctions. 
This is schortlie the miserabil estait quharin we stude be nature, 
befoir the participatioun of mercy in Christ. Now I cum to the 

I Thinkcth himself. 2 His s hj.,. 4 There is no. ^ Children. 

** No, there is no. " Hatreds. s Thinkest. 



ON TITUS 3. 439 

uther estait. Ane alteratioun mou be maid, or ellls we ar gane : 
For quliat can cum of ane body gif lie die wodnes ?^ Now luik how 
we are delivered ? " Bot (sayis he) efter that the bountifulness 
and love of God our Saviour appearit." Thair is the way how 
our mercifidl delyvery cummis on. Ze reid not ane word heir that 
man lying in misery, begoud^ to finde out ane deliverie him self. 
Ze reid not that the wod'^ man of him selfe begins to tak up him 
self : he sayis not, Then we tuik up our selfis. Na, na : Ave wald 
have lyin lang or* we had takin up our selfis. Then the natural 
man waltering and wallowing in sinne, and drinking in the foul) 
pleisures thau'of, he will never tak up him self, and let him goe 
on, and^ he suld live ten thousand zeiris he will never be the 
better, bot ay'' worse and worse. Can ane man that is deid na- 
turallie, think of ony life to himself, to rise up and stand again ? 
Not sic ane thing, he can not sa meikill as anis mint^ to rise up. 
Now, Brethren, we ar all black deid spirituallie, be nature thair is 
not ane spunk of that hevinlie life in us, na mair nor in ane dead 
bodie, that is deid naturally, thair is a spunk of natural life : and 
we ar not half deid onlie, bot ar haill deid. Can a naturall man 
anis think of ane spirituall lyfe ? Na, and thairfoir Paul sayis, 
Eph. ii. 31. " Quhen we wer deid in our sinnis, we wer quickned 
be Christ," meining that we had na power in our self to ryse again. 
Gif it be sa then, quhen I see ane wicked man (that hes bene 
serving his foul lustis all his lifetime) tak up him self, I wiU not 
say that that man tuik up him self, I wil say, thair is ane deid man 
rissin to life. I wil speir at^ thee. In the beginning of the crea- 
tioun, tliocht thow of thy creatioun, minted^ thou to think of it ? 
Na, na mair thoclit thou of thy regeneratioun : thou thocht als 
littill of thy second creation, as thou thocht of thy first creatioun. 
And thairfoir it is weil said, " He created thee without thee." And 
as he created thee Avithout thee, sa he redemit thee without thee. 
Dar thou say, that thou gave couusaU to thy redemptioun, and 

1 For what can become of a body that dieth in madness ? - Began. 3 Mad. 

4 Lain long ere. ^ If. *' Still. " He cannot so much as once think. 

8 Ask of. ^ Desiredst. 



440 THE ELLEVE^•TU SERMON, 

thocht of it quhcn God redemed thee. Then how cumrais this 
wark on ? We ar prevented/ sum thing appeiris that was hid : 
thair wes ane thing lang hid, and now it begins to schyne. And 
quhat was this bountifuhies and love to mankind ? it was hid, and 
brekis out. And quha is it that is bountiful ? is this ony man's 
bountifulness ? Na, it is the bountifidness of God : and this 
quickning love is God's, and that toward man. And quhat God is 
this ? He calUs him God our Saviour. For God is considered 
twa wayis, as ane Creator, and as ane Saviour. It is the love of 
him as ane Saviour that is schamn"^ to thee in thy redemptioun. 
And quhen was this love re veiled ? quhen Jesus Christ come in^ 
the warld, and tuik on him^ our nature, then this love brak out to- 
ward man. He loved him fra all eternity, bot it brak not out 
quhil then. Mark then. It is the love of God that saves, it is 
Goddis bountifulnes that savis, our deliverie behoved to proceid of 
ane wonderful! bountifulnes in God, quhairof the ground is love. 
Gif he had not loved thee, he wald not have delivered thee. Then 
it is not ane common love quhilk he beiris towardis us, bot thair 
is ane speciall love in God to mankind ; he lovis not thir hevins, 
thir starnis^ sa weil as he dois men. Na he communicats not the 
thousand pairt of those thingis that he communicatis to man, 
either to the hevins or to the starnis.^ Then it is not the love of 
God the Creator that dois this, and is the grund of this bountifulnes 
and of our life in him, bot it is ane special kind of love. It is that 
love that proceidis of God the Saviour. It is not the love of ane 
Creator, bot of ane Father, not to the creature, bot to the Son. God 
loves his Sonne better nor he dois his creature ; he loves us as his 
eonnes. Gif thair wcr na farther love of God bot as lie is ane 
Creator, thou durst never cry "Abba, father," and except the Spreit 
sched abreid in our harts that love he beiris to us, for al the warld 
thou durst not face him.'' The time is set doun quhen he hes saved 
us, quhen his singular love appeared in the warld, " he saved us, 
being manifested in the flesche." Then it followis we wer lost, tint, 

1 i. e. The operation of the spirit romesjiist to iis. 2 Shcwcil. 3 Into. 

4 And took upon him. ^ Stars. <> Thou durt^t not appear bcl'orc him. 



*" ON TITUS 3. 441 

and gane,^ qulien God of his love pat to his hand and saved us, we 
wer out of our richt wit, rebellis to God, wavering and vaging^ out 
of the richt way, slavis to our awin kistis. Quhom count ze tint,^ 
gif thir be not tint ?^ I will never count of a deboschit body^ given 
ovir to filthines, to harlatrie, given over to murther, given over to 
oppression and to mischief; I will never count of him bot as ane 
mad, tint,^ and lost bodie : quhen he is walking abroad and mov- 
ing in the warld, he is bot ane deid carcas, and gif he cum to God 
again in mercy, it may be said, thair is ane deid body turnit to 
life. Was thou an harlot,^ repentis thou ? Thou was deid in sin, 
bot now thou art alife. The lost chylde quhen he had spended 
his bairns part of geir, and repented, and come hame to his father 
agane,^ his father sayis, " he that was deade is living agane," 
Luke XV. 24. Sa in a word we war lost men. Trowis thou 
thou^ ar not loist quhen thou can braith ? And thinks thou ane 
man not dead gif he can gang upon the gait ?^° Thinkis thou thy 
selfe very weill gif thou have thir vitall motions in thee ? O bot 
suppois thou had all the naturall lives in the warld, gif thou be 
gevin over to thy awin affections, and leaves not off thy auld sinnes 
-and iniquities, thou art ane dead and wood^^ body. Begoud^^ than 
that love towards man onely to appeir quhen Christ came in^^ the 
warld ? I answere ; the love of God the Father appeirit and kythit 
the selfe^"* in some measure to the godly, even befoir Christ came in'-^ 
the warld, God forbid bot this love had kythit the selfe^^ upon 
Abraham and the rest of the godly befoir the incarnatioun of our 
Saviour. Bot at the comming of Christ it kythit the selfe^*^ mair 
brichtly nor ever it did befoir ; for all his love of befoir was in 
Christ to come ; bot now since he came in^^ the warlde, the love of 
God towards mankinde lies kythit the selfe^^ in greater abound- 

1 We were lost and gone. 2 Vagabonding, i. e. wandering. 3 Lost. 4 Re- 

probate person. 5 Desperate. 6 Hast thou followed barlotiT ? 7 Thou 

hast been dead. 8 The lost son, when he had spended his child's part of goods, yet 
he repented and came home to his father's again. 9 Thiukcst thou that thou. 

10 If he can walk upon the street. 11- Mad. 12 Began. 13 Into. 14 Mani- 

fested itself. 15 Been apparent. i" It manifested itself. 17 Hath 

appeared. 



442 THE ELLEVENTH SERMON. 

ancc. The Lord grant us ane apprehensioun and sight of this 
love, that at the least we may strive to love him agane, quha 
lies loved us sa deii'lie in his sonne Jesus Christ. 

Now he schaws be quhat meinis this our salvatioun is procured 
at the handis of God, he tellis zou be quhat meinis we ar not saved. 
" Not (sayis he) be the warkis of richteousnes quhilk we had done ;" 
the meinis be the quhilk we ar not saved, is our awin just warkis, 
thou art not saved be thy just warkis. Leane to them as thou will, 
I will promeis thee in the name of that greit God, they sal never 
save thee. Can ane man that is wodi and rebel to God, and ane 
slave to his awin lustis, doe sic warkis as may procure salvatioun ? 
" Bot sic AVer we," (sayls the Apostle,) thau-folr we can deserve na 
thing be our warkis. Fy on thee Papist, with thy meritis : fy on 
the warkis of preparation, can ane wod^ man prepair him self for 
grace ? Na sic thing. I tell zou, quhen God pat to his hand to 
our salvatioun, he fand na matter in us of our salvatioun, bot dam- 
nation. Quhen God beginnis to love, he findis na mater of love 
in us, bot of liatred. And this commendis the greatnes of his love 
towardis us, quhen he seis na thing in us bot mater of damnation, 
zit he of his fre grace and mercy lovis us and savis us, Rom. v. 8. 
This settis out his love heichlie towardis us, quhen that we wer 
sinners he sent Christ to die for us. Thah'foir seik not thy salva- 
tioun, neither befoir thou be In Christ nor efter thou art in him be 
the merite of warkis, for thou sail never get it that way, bot thou 
sal ay- be tlie fjirther fra it the mair thou seikis it be that mcin. 
Then gif gude warks be not the mein, quliat is the mein ? The 
Apostle sayis, " He hes saved us according to his mcrcie." Thir 
ar plat contrair,^ the mcrcie of God, and the merite of man. 
Gif thou be savit be the mercic of God, then na merite, because 
thy merite is not abii to save thee. The first fountanc of our sal- 
vation is love, efter love cummis on mercie, then pitie and compas- 
sioun in his mercie presupponis miserie. Mercie is schawin to the 
miscrabill creature. God seing us miserabill, wod,^ rebellis, follow- 
ing our awin crukit affectiounis, beginnis to be pitiful and to have 
1 Mad. 2 Still. 3 These arc flat contrary. 



ON TITUS 3. 443 

compassioun of us. Ze keii^ mercie and pitie followis upon love. 
For qulien we love ane bodle'^ and seis liim in miserie, then we 
have pitie upon him ; gif thou hait him suppois he wer in never sa 
great miserie thou will not pitie him. Then God seing us wrapped 
in sinne and miserie, he hes pitie upon us, quhilk pitie proceidis of 
love, and with love and pitie concurris his power. We will love 
ane and see him ly in miserie, quhen it v^dll pas our power to re- 
leave him, bot Goddis power is ever^ effectual to deliver all them 
quha is subject to miserie, gif anis he extend his love and compas- 
sioun towardis them. Then the cause of our salvation is in God 
onlie, and na pairt in man quha is saved. The first cause is the 
love of God, quhilk is the fountaine : the next cause is mercie, for 
or* ever this warld was created, God of his mercie tuik ane purpose 
to save us. The Apostle sayis, Eph. i. 4. " He purposed of him- 
self, he saw nathing in us quhaii-foir he suld tak purpose to save 
us." And quhen he cummis on to the executioun of that eternall 
purpose of our salvatioun, thair is na thing in us, bot all is in him- 
self, for he is all-sufficient himself, and nathing is without him. 
The end quhairfoir he died all of himself, without us, was to the 
prais of the glory of his grace, Ephes. i. 6, that thairby the haill 
irlorie of our salvatioun micht redound to him onlie, becaus the 
cans is onlie in him. Thou that takis ane-^ pairt in it, and attributs 
it to thy self, thou spulzies" God of his glorie. Either give him all 
the glorie of this actioun, or tak it all to thyself: this glorie is 
over^ heavie for thee, gif thou tak it on thee, it will presse thee to 
everlasting damnatioun. Then thair is the mein of our salvatioun, 
the mercie of God. Nixt he lay is out the pairtis of our salvatioun 
abreid, ane be ane, that ze may see quhat salvatioun meinis. He 
sayis, " Throuch the lavver or washing of our the new birth, or 
regeneration of the Halie Gaist."^ Thair is the first pairt. It is 
ane wasching of us, quhen God puttis to his hand to save us. Ze 
knaw wesching presupponis foulnes : thairfoir it mon follow quhen 
God begoud^ to save us, we wer uncleane, full of bylis and botchis, 

1 Know. 2 Any one. ^ Ahvaj'S. ^ Ere. ^ Any. ^ Spoilest. ^ Too. 

8 By the washing of the new birth, and the renewing of the Holy Ghost. ^ Began. 



444 TIIIC ELLEVENTH SERMON, 

conceaved and born in filtliines, and then worbling^ and Avalterlng- 
in our awin sinne and filthiness, and ever the langer we live we ar 
ay" the filthier. It is ane mervell that that halie God suld ever sus- 
tain to luik to thy filthe,^ or to put his halie and pure hand to thy 
vyle botches, or to send doun his clein Spreit to dwel in thy un- 
clean hart, or that ony wayis his puritie suld raelP with thy impu- 
ritie. Amang all the arguments of his love this is ane, quhen he 
puts to his fair hand to thee that is sa foull. Findis thou thy sin- 
nis pardoned, and thyself purged and wasched? assure thyself thou 
art saif, and God lies loved thee. For except the love of God had 
bene al the greater towardis thee, he wald never have purged thee 
fra thy sinnis. It is ane sure takin'' of his love towardis thee, that 
it is infinite and exceding, that he lies not skunnerit at thee, at thy 
worsuni bylis, and botchis.*' I see heir twa waschingis, ane out- 
ward, ane uther inward ; the first in thir wordis, " the lavver of 
regeneratioun," the nixt, " the renewing of the Halie Spreit." 
The first is our baptisme, the nixt the inward wasching and 
renewing be the Halie Spreit, represented be this outward bap- 
tisme. As the water waschis away the filth fra the bodie, sa the 
Halie Spreit purgis and waschis the liairt fra sinne, I will speik 
bot this far schortlie of Baptisme. The outward wasching in 
baptisme is not to be luikit to lichtlie, the pouring on of the 
water is bot ane base signe to luik to : zit it is not ane bair signe 
of the wasching of the Halie Spreit : Bot it is the instrument that 
God taks in his hand, and quhairby he applyis to us the inward 
wasching of the Haly Spreit ; Col. ii. 12 ; Rom. vi. 4 ; he ascryvis 
our regeneratioun to baptisme. We be baptisme ar buried with 
Christ, risen with Christ, and gif this mean be coutemnit, thair sail 
be na regeneration. Gif ane man lichtlie this baptisme, I affirme 
thair sail be na renev/ing inwardlie be the Halie Spreit: and gif he 
be not renewit, he sail never be saved : for without regeneratioun, 
na salvatioun. Ze see (2 Kings v. 10) quhat was injoyned to Naa- 

1 Warbliriji. Tlie word means to wriggle like a worm. Jamieson gives warble and 
tvrahil. 2 Still. ^ F,lthy boils. * Should meddle. ^ Token. 6 That 

he hath not loathed thee, and thy filthy boils and botches. 



ON TITUS 3. 445 

man the Syrian, quhen he socht clanging,^ the Prophet bade him 
gang^ to Jordan and wasche him seven times. Bot he thocht with 
himself, quhat is this ? Ar not thair fair rivers at hame at Damas- 
cus ? Zea, he wald not gang quhil he tuke better counsaill, bot 
sa sune as he went, and waschit himself seven times, he was 
clenglt.^ Even sa it is in Baptisme : glf ane man contemne the out- 
ward washing, he sail never be cleansed by the Spreit. This same 
is also true of the sacrament of the Supper. Count not, thairfoir, 
littil of the sacraments, because God hes promised to give himself 
with the sacrament gif it be richtlie received. Now luik how lang 
our regeneratioun is in working in this life, the force of baptisme 
continewis als lang : thou mon be continually renewed till thy last 
braith. Thairfoir the force of baptism mon last with the to thy last 
braith. It is a vanity to think that the force of baptisme standis 
in the ministratioun of the actioun onlie : na, it leiffis us never 
fra time we receive it,* till we be placed with Jesus Christ. Have 
thy eie ay on° baptisme, for it is ane mein quhairby the Lord will 
save thee. Farther, brethren, he beginnis heir at regeneratioun : 
ze may see then the necessitie of regeneratioun. Wald thou be 
saif ? luik that thair be ane new birth ; luik that thou be borne 
over againe, as Christ said to Nicodemus, John iii. 3 ; " Verilie I 
say to you, except ane man be borne again he cannot see the king- 
dome of God." Gif thou be not an new creature you are not in 
Christ, bot outwith® Christ, and outwith*' Jesus Christ na salvation. 
Ze see men wald begyle themselfis, and they will say quhen ze 
speir^ at them, quhidder they wUl gang® to hevin or not : they will 
answere, we will ga to hevin, and zit, in the mein time they will 
hald on the auld man, and will never change their maners, bot that 
vain opinioun will deceive them, 2 Cor. vi. 9. " Be not begyled, for 
na fornicators, adulterers, raanslayers,^ drunkardis sail inherite the 
kingdome of hevin." Gif thou hald on the auld man, thou sail never 
be saif, Jesus Christ mon beget thee anew againe, or^*^ thou saU never 

1 Cleansing. 2 Q(y, 3 Cleansed. 4 After we haA'e once received it. 

5 Have thine eye still upon, 6 Without. ^ Ask. ^ Qq 9 Murderers, 

10 Or else. 



4-i6 THE ELLEVENTII SERMON, 

enter mthin the zettisi of hevin. Now quhen he hes spoken of this 
inward and outward wasching, he insistis in this point concerning tlie 
Spreit, and declaris quhom fra^ this Spreit cummis, "quhilk he 
sched on us abundantlie throw Jesus Christ our Saviour." We have 
him not our selfis, he that waschis us is he that pouris on the precious 
lavver of the Spreit, quhairby we ar waschin. Then the Spreit is fra 
God. Is that Spreit fra the Father immediatelie? Na, he powris 
him in throuch Jesus Christ our Saviour: sa immediatlie this 
Spreit cummis fra Jesus Christ, bot mediatelie fra God as the foun- 
tane : he cummis fra the Father to the Sonne, fi'a the Sonne to us, 
John XV. 26. The cause of this oi'dour^ is this ; he is our Saviour 
and hes coft* us with ane deir price ; tlie Spreit is coft^ to us be 
the bhxde of Jesus Christ ; his blude hes coft* all quhilk we re- 
ceive and get be him ; sa he givis his Halie Spreit with al his 
graces be the hand of Jesus Christ the man. Then gif ye wald 
have the Spreit, dresse zour selfis to that treasure in hevin, and 
crave that God wald zett on that Spreit on zou^ throuch Jesus 
Christ, and give zou his grace be the hand of the man Christ. 

Zit to oppin up the words mair narrowlie, " Quhome he pow- 
ris out," &c. He speikis of the Spreit as it wer of water : the 
Spreit heir is compared to water, becaus of the wasching, for as 
the ane waschis the filth of the bodie sa the uther wascliis the 
filth of the saull. He is not content to say, he powris out the 
Spreit simplie, bot he sayis, " abundantlie," in ane great mea- 
sure, as ane fludc in abundance. This tcichis twa things to us, 
first the liberalitie of God. He gives not grace niggardlie as 
men, bot quhat ever we get it is in abundance ; his love is riche, 
his mercie is riche, the Spreit quhilk he givis us is riche, sa he is 
liberall to us. Then it followis of this also, that we ar verie foull 
and unclein. Ane cl.iith verie foul wil crave mekill water, and 
great wasching ; sa we mon' have aboundance of grace, becaus we 
wer sa foull throuch sinne ; bot suppose we ar never sa foull, ex- 

1 Gates. 2 From whom. ^ Order. 4 Bouglit. 5 And beseech God 

thtit he would vouchsafe to send that S]jirit upon you. c He p;iveth unto us. " A 
cloth that is very foul will require much water and wasliiiig ; even so we must. 



ON TITUS 3. 447 

cept we get ane sicht of our filthines, we will never desire to be 
waschin, Psalm li. quhen David felt himself verie filthie in murther 
and adulterie, he cryed, " Wasche mee, O Lord, and make mee 
clein." 

Quhen ane bodie cummis to ane remorse of conscience, it is ane 
wonder to se how ane man^ will drink in that Spreit, and desire to 
be satiat with that water. Ane foul bodie that hes not the sense 
of his filthiness, will never cry for wasching. The murtherer and 
harlot will never cry Lord wasche mee, unlesse they get ane sicht 
of thair awin^ uncleinnesse. " Blissed ar they that thirstis for richt- 
eousnes : for they sal be fiUed," Mat. v. 6. Thair may be moved 
ane questioun heir. How is it said that the Spreit is zet^ out sa 
aboundantlie, how monie feillls this richnes : Will ane man or 
ane woman discend in thair selfis, they wiU find greit inlaik and 
scaircenes* of this Spreit. Brethren, I answer, Ane drop of the 
Spreit of Jesus Christ is counted greit riches : ane drop of grace 
is great riches, ane drop of the water of lyfe is greater riches nor 
all the water in the warld. It will wey doun all the precious 
thingis that ar upon the face of the eirth. Thou that hes gottin ane 
drop of grace in Jesus Christ, thou ar richer than al the kings in 
the warld. Maii'over, gif this drop of grace culd be dryed up in 
the hartis of the regenerat, it wer les to be counted of, bot thair is 
ever^ drop efter drop, and na^ end of dropping. Continually thou 
art refresched now and then with new droppis of grace, sa lang as 
thou livis. Sa this continuance in dropping is ane greit riches : 
thou hes na cans to complein that hes this continuance. WeiU is 
the saul that gets drop efter drop, for that sauU may say it hes 
ffottin greit riches. 

This mekill for the first part of our salvatioun called Re- 
generatioun : quhen God puts to his hand to save us, he put- 
tis to his hand and wasches us inwardly, and outwardlie, and 
gives us his Spreit. Now followis the nixt pairt, " That being- 
justified be grace, we may be made heires according to the hope 

1 How he. ^ Own. •" Poured. 4 They will find great lack and 

scarcity. 5 Still. G None. " Thus much. 



448 THE ELLEVENTH SERMON, 

of lyfe everlasting." The nixt pairt standis iu Justificatioun. 1 
will not insist ; I sal touche it in ane word. It is na uther thing 
hot the imputing of the richteousnesse of Jesus Christ to^ us. This 
richteousnes is not inherent in us, bot the satisfaction of Jesus 
Christ is impute to us. This justificatioun in effect is na thing 
uther,2 bot forgivenes of sinnes, quhen God forgives thee thy sins, 
and accounts Christ's richteousnes to be thine, and layis not thy 
sinne to thy charge. All is ane thing. Justification is not this 
that men dreamis,^ to wit, ane richteousnes inherent in our selfis, 
bot it is ane uther man's justice quhilk be imputatioun is maid 
ouris. Compair thir twa togidder, justificatioun and regenera- 
tioun, and considder the naturall ordour* of them, justificatioun is 
first. Ane man is justified be the blud of Jesus Christ imputed 
to him, or^ ever he be regenerate be the Spreit. The Spreit that 
waschis him in regeneratioun cummis throuch the blude : the blude 
is first, and than cummis in regenei'atioun, and waschis away the 
mother sinne, and the foull stinking corruption that is in thee : 
and baith<5 thy justification and regeneration cummis of free grace, 
without meritis : for thir twa ar ever opponed, grace, and merit •? 
preise not to mingle^ thir twa, to give God ane pairt, and to at- 
tribute ane uther pairt to thy self. Leif thy merite behind thee, 
tak thee to the mercy of God, utherwayis na^ salvation for thee. 
Thairefter cummis on ane uther pairt of salvatioun, we ar maid 
heiris of everlasting life : bot thair is sum thing gois betwixt that 
is not set doun heir. For zc see that quhen we ar justified and 
regenered,^'* we ar made sonnis adopted :^^ or ever we be heiris, we 
mon be children. Bot I leif this becaus the Apostle speiks not of 
it heir. Then the last pairt is : We ar made heires of the king- 
dome of hevin. Quhat can mair be^^ requyrit in salvatioun ? Thair 
is the hclchest degree, thou art placed in thy inheritance ; thair is 
thy perfcctioun. " According to the hope of lyfe eternall." Leist 

^ Unto. 2 Is none other thing 3 That men dream of. 4 Order. 5 Ere. 

" Both. "^ In the original mercie, a misprint evidently. 8 Deal — surely a 

mistake. 9 Otherwise there is no. 10 Regenerated. n Sons b}' adoption. 
12 What more can be. 



ON TITUS 3. 449 

we suld think that we ar alreadie put In possessloun of this Inhe- 
ritance, he meitis this, and shawls that albeit we ar in this life 
maid heires, zit we ar not in this life put in^ ane reall possessloun 
of this helrschip : hot he sayis, " according to hope :" we are heiria 
be hope, bot anis hope and all sail go away,^ and we sal be heirea 
In verie deid. Zit hope is necessar sa lang as we live heir : sa lang 
as the Father Is living, the airis hes ane to-luik and ane hope of 
the helrschip : Hope, or^ thou sail never se hevln. Now this Hope 
is not sa bair, that in the melntime we have na fruitioun of the 
thing hoped for: zea, even in this life the fruition of hevin ia 
begun in effect, and gif thou have not the beginning of It heir, 
hope never for the accomplischment of it hence.* We have ane 
beginning in this life, bot as for the full possessloun and fruitioun 
of our inheritance It is reserved to the life to cum. And 
thairfoir it is, that the godly in this life hoips stil for the cummin o- 
of Jesus Christ, quhiU they be set and placed with him In that 
inheritance purchasit to us be his blud. To quhome with the 
Father and the Haly Spreit, be al honour, prais and glorie, for 
ever and ever. 

1 Into. 2 ]3^t once hope shall go away. 3 Hope thou, or else. * Hereafter, 



2 r 




SERMONS, 

VPON SEVERALL 

Texts of Scripture: 

PREACHED BY THAT REVE- 
rend and faithfull fervant of lefus 
Chrijl M. Robert Rollok, 
Minifter of the Church (and Rector 
of the Colledge) q/" Edinburgli. 

Whereof the firft eleven were be- 
fore publifhed, and the remnant 
feven , are newly adioy- 
ned thereunto. 




EDINBURGH : 
Printed by Andro Hart. I6I6. 



(Another Edition of the Work hears) 

Imprinted at Edinburgh by the 
heires oi Andro Hart. 1634. 



TO THE RIGHT WORSHIPFUL, 

THEIR MOST LOVING FRIEND IN THE LORD, 

MASTER WILLIAM SCOT OF ELIE, 

GRACE IN THIS LIFE, AND EVERLASTING GLORY IN THE 
LIFE TO COME. 

Our gracious God, who in his rich mercy (Right Worshipful) 
hath in this latter time raised up many rare and worthy instru- 
ments and faithful preachers in other countries about us, hath not 
left this our country destitute of the like benefits : for, as amongst 
them, so amongst us, striving with our ingratitude, he hath 
raised up from time to time, sundry notable men, endued with 
singular graces, whose ministry he made powerful to over- 
throw the kingdom of Satan, Sin, and the Antichrist, and to ac- 
quire a Church unto himself, in the which he might be glorified 
in the riches of his mercies ; of whom the most part now sleep in 
the Lord, and rest from their labours : Amongst whom Master 
Robert Rollok, of blessed memory, deserveth (for his graces) 
to be counted with the first : for who ever pressed more to approve 
himself to God in a good conscience than he ? Who ever was 
more faithful and painful in his calling than he ? He strove al- 
ways to glorify GoD, and to honour his profession and calling, by 
a godly life and conversation, so that the very enemies of the 
truth could not accuse him, nor envy itself justly reprove him. 



454 EPISTLE DEDICATORY. 

He set himself always to do good to others : for he thought he 
was not his own man, but deputed for the service of others. He 
was never idle, but he did either read, meditate, pray, confer, 
counsel, comfort, preach, or write. He was peaceable in the 
Church, patient of wrongs, never vindictive, but ever ready to 
forgive. Pie sought not the world, knowing that he had here no 
continuing, but had his conversation in the heaven, from whence 
he looked for his Saviour to come. 

But it is needless to praise him, either to you, Sir, who knoweth 
60 well what store of grace the Lord vouchsafed upon him, or yet 
to any others, seeing his works speak plainly enough for him : for 
as he edified many in his life by his preaching, so also he hath edi- 
fied many not only in his country, but in many other parts, by 
his learned and judicious writings, left behind him. 

And because his Lectures, that have been before published by 
us, upon the Colossians and Thessalonians, as also the first 
eleven Sermons here contained, have been received with good 
liking and applause of many : and now, finding that there are not 
copies extant, especially of these eleven Sermons, to satisfy the 
desire of such as seek them, we have thought good to cause im- 
print them over again : as also to adjoin seven other Sermons, 
preached by him upon diverse texts, and received by his scholars 
fi'om his mouth : which, indeed, we must confess, required the re- 
fining hand of the Author, that they might have shined in their 
own beauty. Always our care has been in these, as in all the 
rest before published, out of some copies offered unto us, as near 
as we could, to give out to the public view of the Church, both 
the matter, style, and phrase of the godly Author. 

Now, for many reasons, we arc moved to recommend these his 
Sermons, (and our labours therein) to your patronage, that with 
them your memory with the posterity might long endure. 

First, in respect of the entu-e love and aiFection ye carried to 
Master Rollok, from the first hour that ye were acquainted with 
him, even unto his death, for no man ever loved him, conversed 



EPISTLE DEDICATORY. 455 

with him, respected him, &c., more than yourself: and many a 
time have you resorted unto him in his health, and offered him 
such courtesy and kindness that he acknowledged himself to be 
obliged to none so much as to you. And, finally, ye not only 
visited him in his sickness, but allured him to come to your house, 
where, without regard of pains and expenses, you entertained 
him, and such as visited him, most liberally and cheerfully, till the 
time that the Lord called him to himself. Yea, you counted 
it a singular blessing of the Lord, that he honoured you with 
such a guest. 

Next, Master Eollok in his Testament ordained, that all his 
books which after should be imprinted should be dedicated unto 
you ; that whosoever got commodity thereof, next after God, might 
give the honour and thanks unto you. 

Thirdly, through your care, endeavour, and expenses only, these 
whole Sermons were gathered in from them that wrote them; 
through your procurement only, they were revised, corrected, and 
made fit for the printing : by your means only now they see the 
light, which, without you, had been buried in darkness. 

Lastly, if it were free to us to make choice of a patron, we would 
make choice of none but you, to testify our thankfulness for your 
great undeserved kindness shewed unto us particularly, yea, and 
to all these whom the Lord hath set in his service. 

So that, in all respects, reason requireth, that all these Sermons 
should be published under your patronage and protection. For, 
whereas your name was not prefixed unto the first eleven, when 
they were first imprinted : (seeing by your endeavour, charges, 
and expenses only, they were first set forth) now this occasion be- 
ing presented, we might justly have been blamed, if that oversight 
by us had not been amended. 

Finally, Sir, honour the Lord, and he will honour you, delight 
in his ways, and he will give you your heart's desire ; weary not 
to do good unto the saints, and he will recompense you, and at 
last, will crown all your good deeds with glory. 



456 EPISTLE DEDICATORY. 

The Lord make you to go on from grace to grace, and in all 
things direct you by his Spirit, that you may be long happy in 
this life, and for ever happy in the life to come. Amen. 



Yours in the Lord, 



H. C. 
W. A. 



Edinburgh, the 22. of January, Anno Dom. 1616. 



THE TWELFTH SERMON. 



Psalm CXXX. 



1. Out of the deep places have I called unto thee, Lord. 

2. Lord hear my voice : let thine ears attend to the voice of my prayers. 

3. If thou, O Lord, straitly markest iniquities, Lord, who shall 

stand ? 

4. But mercy is with thee, that thou mayest be feared. 

The inscription of this Psalm, brethren, declareth that it is a 
psalm most excellent ; the excellency of it we remit to the matter 
contained therein. It hath been penned by some holy man and 
prophet of old, but by whom it is not certain : it is sufficient to 
us to know that the Spirit of God was the dyter of it. 

To come to the matter and parts thereof, the prophet, whoso- 
ever he was, first setteth down the estate and disposition of his 
soul in trouble, to wit, that he ran to the Lord, and prayed to him 
for delivery : and this he doeth to the fifth verse. Next, finding 
in very deed the effects of the prayer he made, and finding mercy 
and delivery as he craved, he professeth before all the world, that 
as he had before awaited upon God, so he will await still upon 
him, and he will put his confidence in him. And this he doeth to 
the seventh verse. Lastly, from the seventh verse to the end, he 
recommendeth this duty to Israel, that is, to the Church of God, 
to wait upon the Lord, and, with the recommendation, he giveth in 



458 THE TWELFTH SERIMON, 

forcible reasons to move them. To come to the first part, first, 
he saith, that in his greatest danger he cried to the Lord Jehovah. 
Next, he setteth do^vn the prayer. To come to the proposition, 
he saith, " Out of the deep :" yet more, " Out of the deep places 
have I called unto thee, O Jehovah." By these deep places he 
understandeth great miseries, great dangers wherein his body was, 
great terror and fear in his conscience for his sin and offending of 
God : for the Scripture, as ye may see, (Psalm Ixix. 1, 2,) com- 
pareth great afflictions to deep waters, wherein a man is like to 
drown ; and many a time, when the body is in danger, the sonl 
will be like to drown in desperation. No doubt, the greatness of 
the danger, made him to utter to the Lord voices coming from the 
very depth of the heart. If we felt ourselves in great danger we 
would call from the depth of our hearts to God : he uttered not a 
voice only, but a loud voice, with a cry. This is the meaning of 
the words. We see here, first, that the children of God, whom 
God loveth most entirely, are many times subject to great and ex- 
treme dangers and troubles ; and if ever thou thinkest to come to 
heaven, make thee^ in thine own course to suffer one trouble or 
other. Let no man, therefore, judge evil of a man because he 
suffereth. Next, we see the greater the danger be, the heavier 
the distress and the affliction wherewith the godly is exercised be, 
the more vehement, fervent and earnest, will their prayer be they 
have to God. And how cometh this to pass ? Even in this man- 
ner, and by these degrees, oppression and affliction worketh in the 
hearts of the faithful a sense of the common misery of nature. 
When the hand of the Lord is upon a faithful man then he begins 
to feel his sin and corruption ; and except the Lord exercise us in 
this life, either one way or other, the best of us all will fall into 
such a sound sleep, that we will neither remember what we have 
been, what we are, nor what we shall be, neither acknowledge our- 
selves to be sinners : so there is a necessity of afflictions, for afflic- 
tion bringeth us to a feeling of our misery. Next, when through 
affliction the heart is prepared and brought to some sense of sin, 
1 A Scottish idiom for prepare. 



ON PSALM cxxx. 459 

then it is capable of grace, then it prayeth to God. (Look never 
to come to heaven if thou feelest not thy sin, yea, and that thou 
art a miserable sinner.) Then, if once thine heart be prepared 
with some sense of sin and misery, then cometh in that holy Spirit 
of Jesus Christ, which in the Scripture is called the Spirit of adop- 
tion, who, finding the heart dejected and made lowly, (the Spirit 
will never look in to a proud heart,) beginneth to work, and to 
touch the heart of the miserable sinner with a sweet sense of 
mercy through Jesus, he beginneth to shed abroad the love of 
Christ into the soul : and when once the heart hath tasted of the 
sweetness of mercy, and, as Peter saith, hath tasted how sweet 
and gracious the Lord is, and findeth this passing love of God in 
Jesus Christ, then it taketh a boldness, and beginneth with confi- 
dence and pertness^ to present itself before God, and to put up 
prayers and requests ; (Romans viii. 26.) When once that Spirit 
hath given liberty, then we cry vdth an open mouth, (for the heart 
is wide opened, Abba, Father, (Romans viii. 15,) because we 
have gotten a sense of that fatherly love in Jesus Christ. The 
prayer of the faithful is most effectual when they are in greatest 
danger, and then the voice is loudest : for it is the Spirit of God 
who maketh intercession for us, with sighs which cannot be ex- 
pressed ; but God knoweth the meaning of his Spirit. 

Now, Brethren, surely few of us have yet been in this deepness 
and extremity of misery. The Lord hath not yet so pressed us 
with his hand as he hath done many others ; and, therefore, few 
there is amongst us who hath this feeling of sin and misery, and, 
consequently, few of us can pray so earnestly. How many are 
there amongst you that dare say, that ye feel sensible the common 
misery of nature ? Go to your hearts and look if ye feel it not 
sleeping in sin ; and so long as thou sleepest thus, and knowest 
not thy misery, how wilt thou be carefiil to feel the love of Christ ? 
And how wilt thou earnestly pray to God ? And certainly I take 
this coldness in prayer to be a forerunner of a judgment to over- 
take this land. No, it were better to be swimming in the waters 

' Boldness. 



460 THE TWELFTH SERMON, 

of aJSliction, praying earnestly to God, than to be this way lying 
in prosperity without prayer. 

Now I go forward. After he hath proponed, that out of the 
deepness he cried to Jehovah, then to let us see his cries, he set- 
teth do^vn the form of prayer that he used in his great miseries : 
First, he saith, " O Lord hear my voice :" Next, in the other words 
he doubleth over the same petition, " Attend to the voice of my 
prayers :" For he prayeth not coldly, but he crieth earnestly ; cer- 
tainly the doubling of the cry would be opened up from the ground. 
We should gripe^ down to the heart from whence the prayers of 
the godly do flow, that when we hear them, or read them, we may 
get such a heart and disposition in prayer as they had. The 
doubling of the prayer, and the mouth wide oi^ening, cometh of 
the doubling of the graces of the Spirit of God in the heart, and 
of a double opening of the heart ; for, except the heart be opened 
in prayer, the mouth cannot be opened with pleasure, otherwise 
if thou speak any thing, I will not give one penny for it. So the 
opening of the mouth cometh from the opening of the heart. When 
the Holy Spirit so sweetly maketh manifest the love of God to the 
creature, then the tongue is loosed, and the second cry cometh of 
the second grace, and of the second opening of the heart ; and so 
oft as thou criest, so oft is there a new grace and motion within 
the heart, wrought by the Holy Spirit, for it is he only, that open- 
eth the mouth, piece and piece, to speak to God. For take this 
for certainty that Paul saith, " there is none that can call Jesus 
Lord, without the Spirit come in," (1 Cor. xii. 3.) And again he 
saith, " we know not what we should pray, or how we ought to 
pray, without that Spirit teach us," (Romans, chap. 8, verse 26,) and 
if lie teach not, no man or woman is able once to open the mouth 
with confidence and liberty to pray. 

And so. Brethren, if ye would speak well, pray well, or do well, 
look ever to the disposition of the heart, and night and day pray 
for that Spirit, who may transchange thee, transform thee, and take 
thee out of nature, and plant thee in grace ; for so long as thou re- 

1 Search. 



ON PSALM CXXX. 461 

mainest In nature, thou canst not think Avell, thou canst not speak 
well, thou canst do nothing well, yea, thou art worse than a very- 
beast. 

But because the words are very weighty, we will yet consider 
them better. What meaneth he when he saith, " Lord let thine 
ear be attentive to my prayer ?" Thought he that the Lord heard 
him not, and that the Lord played the part of a deaf man ? No, he 
meaneth not this ; look to the estate of the godly when the hand 
of the Lord is upon them, when the Lord afflicteth us any way, 
we think that he neither heareth nor seeth us, nor remembereth 
upon us : Indeed, I grant it is not so in effect, for God never alter- 
eth his affection towards his own ; but the faithful oftentimes judge 
and apprehend so, and all the fault of this is in us. Ye see how 
David oftentimes complaineth to the Lord, that he had forsaken 
him, he had left him, and desireth that he should look upon him. 
I ask, is it so indeed, that when the faithful soul crieth. Lord hear, 
see, and remember, that he heareth not, he seeth not, he remem- 
bereth not ? No question but he doth : " For he that made the eye, 
seeth he not ? He that made the ear, heareth he not ? He that 
formed the heart of man, understandeth he not ? Eemembereth he 
not ?" (Psalm xciv.) Yea, all things are patent to his INIajesty, albeit, 
when he maketh it not manifest by some sensible effects and ope- 
ration, we think he heareth not, he seeth not, he remembereth not, 
his favour and affection is never indeed altered nor changed from 
his own children : Then, when they cry for his presence, are they 
altogether destitute and deprived of his presence ? No, they want 
it not : For who gave the heart to say. Lord hear me. Lord see 
and remember me ? If that thou hadst not some presence of the 
Lord in thine heart, thou couldest never utter these voices to God. 
Then I say, if I have the presence of God when I cry unto him, 
why cry I, and pray I, as though I had not his presence ? Are not 
such prayers in vain ? No, for although we have the presence of 
God when we pray, yet for all that, our prayers to God are not 
in vain ; for if we had him of before in any measure by our prav- 
ers, he will manifest himself more sensibly, piece and piece, more 



462 THE TWELFTH SERMON, 

and more. And look how much more strongly thou criest, so 
much the more will the Lord be drawn to thy soul, and so much 
the more shalt thou find the increase and growth of grace in 
thy soul. It is impossible that the prayer of a faithful man, if it 
were but one word that proceedeth from the Spmt of adoption, can 
pass away without comfort : For the Lord giveth his Spirit to no 
man in vain, but because he knoweth the meaning of his own Spirit, 
therefore he will grant that thing for which he maketh request, 
there is nothing more certain ; and therefore the Lord, (Mat. v. 6,) 
pronounceth them blessed, " who hunger and thirst for righteous- 
ness, for" (saith he,) " they shall be filled and satisfied :" And so Christ 
speaketh to that woman of Samaria, (John iv. 13, 14,) " If thou 
soughtest a drink, I should give thee a drink of the water of life ; 
for the water that I shall give shall be, in a man (or woman) a 
well of water springing up into eternal life;" meaning, generally, 
that whosoever hath gotten the first fruits of the Spirit, and the 
beginnings of grace, desireth and seeketh for further progress and 
increase, that the Lord should ever furnish them with something 
to quench their thirst, and that because they should ever have a 
fountain within their belly, to furnish something to them when 
they thirsted ; so that when as they should seek refreshment, they 
might get it in abundance. And if we felt this thirst and dryness 
of the soul, we would seek earnestly ; for there was never such a 
dryness and such a heat in any man naturally, as there is in us 
through sin. Consider thine own experience, when thou hast felt 
sometimes the great burden of sin, and the teiTors of the wrath of 
God for sin, whensoever, in this estate, thou cam est to God, and 
prayed for mercy, and said, I am a miserable sinner — Lord give 
me mercy, hast thou not felt that the Lord hath answered thee 
comfortably, and hath filled thine heart with joy, even when, in 
thy prayer, thou sighest and sobbest unspeakably ? "NVTiat meaneth 
that joy ? Even that as soon as thou openest thy mouth with 
liberty to seek that water of life, the Lord convoyeth some portion 
of it into thine heart to quench thy thirst. 

Now, after he hath cried twice, he subjoineth in the next 



ON PSALM cxxx. 463 

words, " If thou, O Lord, straitly markest iniquities, O Lord, who 
shall stand ?" This, no question, followeth by way of preoccupa- 
tion. It might have been objected to him in his prayer, (for many 
are the temptations of the godly,) by his conscience pleading for 
God against him, or God himself might have said. Thou prayest 
to me, and yet thou art a sinner, how should I hear thee ? How 
darest thou stand before me ? it is a wonder that, in my fierce 
wrath, I destroy thee not. To this he answereth, first, by way of 
confession, It is true, O Lord, that if thou wilt straitly mark ini- 
quity that no flesh can stand in thy presence, but they must be 
consumed, through the rage of thy displeasure. Then he answereth, 
by way of correction, " But mercy is with thee." The meaning is. 
Thou takest no heed to our iniquities, but, of thy free mercy and 
grace, thou pardonest them aU in thy Son Jesus Christ ; for none 
of the saints, none of the fathers, none of the prophets ever got 
mercy, but through that blood of Jesus Christ, who was slain fi.-om 
the beginning of the world ; through his blood only was the wrath 
of God pacified. Except God's justice be first satisfied, there is 
no place left to mercy ; therefore, saith he, my refuge is to thy 
mercy. Indeed, our estate, who live now, is far better than the 
estate of them who lived before Christ came into the world ; for 
they saw the death and satisfaction of Christ, and remission of sin 
in his blood, but afar off; but we see them now already past, and 
we may say, that now God in Christ is merciful to us, is become 
our Father, and hath forgiven all our sins. 

Now, out of these words, and by this example of the prophet, ye 
may see what is the estate of God's children in prayer, to wit, when, 
in affliction, they seek to repair to God by prayer, they will not so 
soon begin to pray, but as soon their guilty consciences will begin 
to knock and challenge them, as unworthy to be heard. The con- 
science wiU stand up, and, if it be not cleansed, it will present thy 
sins before thee, and set them in order in aU their cu'cumstances. 
Albeit thou forget thy sins after thou hast got thy pleasure, yet 
thou shalt see that thy conscience hath marked them all ; and as 
a man cannot read when the book is closed, yet being opened, 



464 THE TWELFTH SERMON, 

they may read therein ; even so, albeit when our consciences are 
benumbed, we see not the ugliness and guiltiness of sin, yet when 
God wakeneth them, we will see sin in the own colour, and find 
the ugliness and guiltiness thereof. Our sins will come in, and 
stand up as mountains, and will hide the blessed face and presence 
of God from thee. Sin goeth betwixt us and God, and separateth 
us from God. 

The saints find in experience, that it is not an easy thing to 
find a familiar access to God in prayer. Except our consciences 
first be purged, we can have no access to God ; therefore, whoso- 
ever would draw near to God, let him seek to follow the counsel 
of the Apostle in the 10th chapter of the Epistle to the Hebrews, 
and the 22d verse, where he saith, " Let us draw near wath a true 
heart in an assurance of faith, sprinkled in our hearts from an evil 
conscience." No flesh can have a favourable access to God, except 
his conscience be first purged from guiltiness ; yea, that which we 
speak of the guiltiness of sin, we speak also of sin itself, that ex- 
cept it be quite taken away out of his sight, that he will not look 
favourably upon us. And this is that which the prophet saith 
here, " If thou, O Lord, straitly markest Iniquities, O Lord, who 
shall stand?" For, as guiltiness of sin stayeth us to behold 
God, so sin Itself stayeth God from beholding us, miserable 
wretches, with the eyes of his compassion. So long, therefore, as 
thy conscience is not purged, when thou goest to present thyself 
before his majesty, if thy conscience be wakened, thou wilt find 
God marking thy sins, — laying them to thy charge, — and wilt find 
him as a terrible judge, compassed about with burning wrath, ready 
to destroy thee : and if he mark thee, thou hast no standing, and 
If thou appear not clothed with the righteousness and perfect sa- 
tisfaction that Jesus, through his blood, hath purchased for thee, 
thou darest not presume to approach, for then his fierce wrath shall 
be poured out upon thee. 

Further, we learn hereof, that whenever wc would have our 
prayers accepted, we should begin with an humble confession, of 
our sins and unworthiness, and with an earnest prayer to forgive 



ON PSALM cxxx. 465 

the same. Yea, we must aggreadge^ our sins by all circumstances, 
as the prophet doeth here. No, none ; not the holiest saints, 
fathers, nor prophets, could be able to stand, if he marked their 
iniquity, let be himself, who was such an unworthy wretch, who was 
laden with so many and great sins. Thou must not extenuate thy 
sins before God, if thou wouldest find favour with God, as many 
men commonly do, saying. We are all sinners ; yea, many men 
have sinned more, and have done worse deeds than I have done. 

That is not the way to find God's favour. Thou must be very 
abject, vile, and contemptible in thine own account, if thou would- 
est have the Lord to account of thee. Then where shall we get a 
remedy to help an evil conscience ? For sin taketh away all joy 
and confidence in prayer. 

The next words furnish a fair remedy — " But mercy is with 
thee." Lord, it is not thy justice I look to, but thy mercy ; thy 
justice holdeth me aback, but thy mercy allureth me. I flee from 
thy justice, and I claim to thy mercy. So when a man desireth 
his prayers to be heard, he must first have a sight of his own 
misery, guiltiness, and unworthiness, and of the fierceness of the 
Lord's wrath for the same ; and in all humility he must confess 
the same. Next, he must have a sight of the Lord's mercy, and 
hope that it is possible that God be reconciled with him ; except 
that these two be joined together he cometh not duly prepared. 
The one without the other will not serve ; both are necessary. 
For without the knowledge, sight, and feeling of our misery, of 
sin, and of the wrath of God for the same, we will never be ear- 
nest in prayer. Who will ask, except he find his want ? And 
without an humble confession there is no coming before God. 
Thou must not do as the Pharisee did. Read that parable of the 
Pharisee and of the Publican, (Luke xviii.) The Pharisee was so 
blinded with self-love, that he could not see the filthiness and 
corruption of his own heart ; and, therefore, not only in the pre- 
sence of man, whom he might deceive, would he justify himself, 
but also in the very presence of God, who cannot be deceived, 

1 Aggi'avate. 

2g 



466 THE TWELFTH SERMON, 

and who searcheth the hearts, he would boast of his righteous- 
ness, and condemn the poor Publican. But what found he ? It is 
said he went home not justified, that all men might fear thereafter 
to come before God with a conceit of their worthiness. Thou 
must follow the example of the poor Publican, who, being ashamed 
of himself, would not look up to heaven, but looked down and 
smote his breast, and said, " O God be merciful to me a sinner." 
Next, if thou have no more but a sight, sense, and confession of 
thy misery, will that be sufficient ? No, for albeit thou sawest all 
thy sins, and foundest the burden thereof, and foundest the Lord 
as a judge in a judgment pursuing thee, and heaping daily judg- 
ment upon judgment, and wrath upon wrath, that will never make 
thee to draw near to the Lord, but by the contrary, will make 
thee to turn thy back upon the Lord ; for, as a malefactor hath 
no pleasure to behold the face of a judge, because his countenance 
is terrible, no more can the sinner abide the countenance of God. 
His judgments and his wrath may make us astonished and stupi- 
fied, but, if there be no more, they will never make us to come to 
God. Then if this be not sufficient, what more is requisite ? Even 
a sight of the Lord's mercy, for that is most forcible to allure, as 
the prophet saith here, and as the Church of God sayeth, (Can. 
i. 2,) " Because of the savour of thy good ointments, therefore the 
virgins love thee." This only is forcible to allure the sinner ; for 
all the judgments of God, and curses of the law, will never allure 
him. What was the chief thing that moved the Prodigal son to 
return home to his father ? Was it chiefly the distress, the dis- 
grace, and poverty wherewith he was burdened, or the famine that 
almost caused him to starve ? No, but the chief thing was this, he 
remembered that he had a loving father. That maketh him to 
resolve with an humble confession to go home. (Luke xv.) Even 
80 is it with a sinner ; it is not terrors and threatenino-s that 
chiefly will move him to come to God, but the consideration of 
his manifold and great mercies. Therefore, if the Lord waken 
thy conscience, present thy sins before thee, threaten thee, 
and heap judgments on thee, then say. Lord, I deserve to be 



ON PSALM cxxx. 467 

threatened, and always to be plagued ; but, Lord, thou knowest 
my nature, these things wIU not make me to come to thee, but 
will put me away from thee. Therefore, let me see thy mani- 
fold mercies towards sinners, to allure me, and then I shall come 
unto thee. 

So we see the remedy against an evil conscience, to wit, an hum- 
ble confession of sin and unworthiness, and a fleeing from the jus- 
tice of God, to his mercy. The fairest and sweetest thing in the 
world is to feel the mercy of God. But herein there is great hard- 
ness and difiiculty. It is not so easily attained unto, as men com- 
monly think ; for his mercy is compassed about with his justice, 
and with his wrath against sinners, as with a wall of fire ; and he 
who will come to grace, he must come through a consuming fire ; 
and, when he presseth to come near, the fire of God's wrath will 
hold him off, and will strike out and burn up the impenitent sinner, 
as fire doeth the stubble ; so it is a harder thing than many think 
it to be, to win God's mercy. And how shall this be remedied ? 
By what means shall we get through this wall of fire ? Truly, he 
who would mean to pass through fire had need to be well armed ; 
the man who presseth to approach near to that inviolable majesty, 
who can abide no sort of uncleanness, and would draw near to the 
throne of his grace, must be well armed against the justice and 
wrath of God, which debarreth sinners. Surely there is none 
armour in the world, that can preserve us from that raging and 
consuming fire, of the justice and wrath of God, but only the right- 
eousness and satisfaction of Jesus Christ. Let a man use all the 
means in the world, and he be not found in Christ, he shall have 
none access to come through the justice and wrath of God, to the 
throne of grace ; yea, his soul and his conscience must be sprinkled 
and purged from dead works, with that blood which was offered 
up to God to that end, by his eternal Spirit, (Heb. ix.) Without 
he be dipped in that blood, he will find God a terrible judge. 
And after that, through faith in the death and blood of Jesus, thou 
comest to that throne of grace, thou shalt hear the sweetest and 
* Throughout these sermons, and is often used, Scottice, for if. 

2 g2 



468 THE TWELFTH SERMON, 

most comfortable voice that ever was, that is. All thy sins are for- 
given thee in that blood. And if a man were condemned to die 
for some heinous crime, if the king would say, I absolve thee, I for- 
give thee, thou shalt live : what joy and comfort would that voice 
bring to the heart of him who was condemned. The Apostle saith, 
(Heb.x.22.) "Let us go to the throne of grace with a true heart, and 
purged from an evil conscience through the blood of Jesus Christ," 
that is, think not to come to that throne of grace, except first thou be 
puTged with that blood. Therefore, as ever thou wouldest be in 
heaven, or see the face of God to thy comfort, seek to have faith 
in Christ Jesus ; look what necessity is laid upon a sinner ; either 
must he be banished from the presence and face of God for ever, 
and be casten into the society of the damned, or else if he would 
be saved, he must be imped and engrafted by a true and lively 
faith in Jesus Christ. Make thee for it with all thy main, to get 
a gripe of Christ as ever thou wouldest be saved. 

Now ai'ler he hath met this objection, which God, or his OAvn 
conscience in God's cause, might have casten in, that he was so 
unworthy to be heard, by an humble confession of unworthiness, 
and by fleeing from his justice, and claiming to his great mercies, 
he setteth down the end of this mercy and free forgiveness of sins 
when he saith, " But mercy is with thee, that thou mayest be 
feared." The end wherefore the Lord granteth mercy and for- 
giveness of sins to sinners, is that they may obey, serve and wor- 
ship God with pleasure and alacrity. No man can ever be able to 
glorify God, and to serve him cheerfully, but the man who hath 
assurance that his sins are ft-eely forgiven him in that eternal love 
of God, through the blood of Jesus; for none can glorify God, ex- 
cept first he be glorified of God. Albeit the natural man o-ot 
never so many and great benefits, yet because he hath none assur- 
ance of the forgiveness of his sins he can never glorify God nor 
be thankful to him. On the other part. It is Impossible, and if 
thou have a sure persuasion that thy sins are foro-iven thee, but 
thou wilt be careful in some measure to meet the Lord God In love 
to pleasure him, and to thank him. For the first eflfect that flow- 



ON PSALM cxxx. 469 

eth from the remission of sins, is sanctification or glorification : 
And it is not possible but if thon be glorified, thou must glorify 
the Lord again. But the question may be here proponed, wherein 
standeth our glorifying of God ? Hath he need of our glorification ? 
Can our service be profitable to him ? Can our well-doing extend to 
him ? Hath he need of any thing that we can do ? I answer ; In- 
deed it is true, our well-doing cannot extend to him, as David con- 
fesseth of himself in the 16th Psalm and the 2d verse. All the 
kings and monarchs in the world cannot do any thing that is pro- 
fitable and steadable^ to God. We are not able to add anything to 
the glory of God, for his glory is infinite, and to an infinite thing, 
nothing can be added, for if any thing could be added it were not 
infinite. The Father, the Son and the Holy Spirit perfectly glo- 
rified one another from all eternity. " Glorify me," saith Christ, 
" with that glory which I had with thee before the foundation of 
the world was laid." That blessed Trinity was as perfect in glory 
before the creation of the world as it hath been ever since. Our glo- 
rifying of God standeth only in this, when the Lord illuminateth 
our minds that we may see his glory in all his properties, that we 
in our hearts, with pleasure and cheerfulness consent thereunto, 
allow of it, and with our mouths proclaim that glory which we see 
to be in him. And it lieth not in man nor angel to impair his 
glory. The good and the evil, the weal and the wo, the commo- 
dity and incommodity of all, cometh to our own selves ; and happy 
is that man that glorifieth God, and miserable is he that glorifieth 
him not, for our felicity standeth not in that that we ourselves be 
glorified, but in this, that we glorify our Lord eternally, for that 
end were we created, and to that end were we redeemed with that 
precious ransom, even that we should glorify the Lord ; and happy 
is that creature that hath some purpose, thirst and desire to glorify 
God in this life, for he may be assured that one day the Lord 
shall glorify him eternally in heaven. That soul, I say, shall be 
perfected in the life to come, and without all impediment shall 
cry with the blessed angels, " Holy, holy, holy, is the God oi 
heaven, the whole world is full of his glory." There shall it find 

' Available. 



470 THE TWELFTH SERMON. 

" in his countenance satiety of joy, and at his right hand pleasures 
for ever." 

Mark here last, (and I shall end with it,) that the feeling of the 
mercy of God in Jesus Christ bringeth out obedience and cheerful 
service of God ; yea, of all arguments to move a man to abstain 
from sin, and to serve the Lord with pleasure, that is the most 
pithy and forcible. The shame of the world, the fear of temporal 
judgment, the horror of conscience, and the fear of the pains of 
hell, will not be so steadable ; it may be that they repress raging 
lusts and furious affections for a time, but they will not mortify 
sin and slay corruption, and will never cause a man with pleasure 
to serve and obey God. But if a man hath found that God hath 
loved him so well that he hath given his only son to die, that he 
might live, it is not possible but that man, in some measure, 
will set himself with alacrity and cheerfulness to serve God. 
Therefore, the Apostle, when he would persuade Christians to 
abstain from sin, and to serve God, w^hat argument useth he 
chiefly? Read Rom. xii. 1, he proponeth the mercy of God 
offering Jesus to die for them, for there he saith, " I beseech 
you, brethren, through the mercies of God, that ye offer up 
yourselves a living sacrifice." Therefore, if thou wouldest covet 
to do the Lord's will cheerfully, j)ray the Lord, that he would not 
60 much threaten thee, and propone terrors to thee as that he 
would make thee sensible of his mercies in Jesus Christ. The 
vain Papist speaks little, or nothing almost, to the people of this 
mercy of God in Jesus Christ, but propones to the people the pains 
of Hell and fire of Purgatory, to stay them from sin and to make 
them serve God, and do goo'd works ; but if there be no more, it 
will never make them to bring forth such obedience, as either is 
acceptable to God, or yet profitable to themselves. The Lord, 
therefore, make us to be sensible of his unspeakable love in Jesus, 
that we may set ourselves with pleasure to serve and glorify him 
here, that so we may be assured that he shall glorify us, in the 
kingdom of heaven, which Jesus hath purchased to us by his pre- 
cious blood. To this Jesus, with the Father, and the Holy Spirit, 
be all praise, honour and glory, for now and ever. So be it. 



THE THIRTEENTH SERMON. 



PSALM CXXX. 



5. I have waited on the Lord ; my soul hath waited, and I have trusted 

in his word. 

6. My soul waiteth on the Lord more than the morning watch, watcheth 

for the morning. 

7. Let Israel wait on the Lord: For with the Lord is mercy and with 

him is great redemption. 

8. And he shall redeem Israel from all his iniquities. 

Well-beloved in the Lord Jesus, The last day we divided this 
Psalm in these three parts : First, the proposition. Whosoever he 
was that wrote this psalm, he maketh mention and rehearsal of that 
prayer that he made to his God in the time of his great danger, 
and this he doth to the fifth verse ; then finding in experience a 
comfortable answer, and how good a thing it was to pray to God, 
and to wait on him, he professeth, that, as before, he had awaited 
on him, so still in time coming he would await on him, and this he 
doeth to the seventh verse. In the third and last part, he turneth 
him to Israel, to the Church, and exhorteth them to await on God, 
as he had done, promising them mercy and redemption from all 
their iniquities if they would await on him. The last day we 
ended the first part, so we have now to follow out the other two 
parts which remain. 

Then as for the second ; the prophet finding in experience the 
fruit of his prayer, he professeth that he will yet still wait on the 
Lord : " I have waited on the Lord : my soul hath waited, and I 



472 THE THIRTEENTH SERMON, 

have trusted in his word ;" as though he would say, I depend yet 
still on his word, for the presence of the Lord that we have in 
this life, is in his word, and in his Holy Spirit, that accompanieth 
it ; so all the dependence Ave have on God is in his word and pro- 
mise. Take that away and then we have no sight, no presence, no 
faith here, till we see him face to face. 

Yet the words are better to be marked, he saith, " I have waited 
on the Lord :" Then he saith, " My soul hath waited on the Lord," 
as if he would say, I have not awaited on the Lord only with my 
bodily eyes ; but with mine heart and secret inward affections : I 
have depended on him from my very heart. For brethren, mark 
it well, it is the heart of a man or woman that draweth God down 
from heaven and sucketh in his presence. 

Marvellous is the power that a faithful heart hath, w^hen it send- 
eth up sighs and sobs to heaven for grace, to pull dovna God's pre- 
sence and grace ; if there be no more but the eye, it will not do 
the turn, but where the Spirit of the Lord dwelleth in the heart, it 
maketh it to sigh with sobs that cannot be expressed. It is not 
possible but God, who giveth his Spirit to no man in vain, and 
who knoweth the meaning of his own Spirit, will grant that, for 
which the Spirit maketh intercession. Paul (in the 8th chapter to 
the Romans,) setting down the waiting on of the godly, how they 
wait on the Lord, he setteth down both the forcible operation of 
God's Spirit in our hearts, as also the fruit of its operation, " We 
sigh in ourselves, waiting for the adoption, even the redemption of 
our bodies ;" there the waiting on of the godly, is conjoyned with 
sighs and sobs. Then after, he letteth us see what follow'eth upon 
that : " What to seek we know not ;" but when the Spirit of the 
Lord intercedcth for us with sighs and sobs unspeakable, then the 
Lord who searcheth the heart, and knoweth the meaning of his 
own Spirit, granteth that thing for the -which the Spirit maketh 
intercession ; for what else meaneth that unspeakable joy, Avhich 
many a time the saints of God find before they have ended their 
prayers, but that their prayers are favourably accepted ? What 
meaneth that unspeakable joy when he saith, " BelicAing we re- 



ON PSALM cxxx. 473 

joice with joy unspeakable and glorious?" That joy witnesseth 
that the Lord giveth his presence ; for there is a sure ground. 
There is no true joy but in the presence of God ; and so the joy 
testifieth to thee, that thou sighest not so soon, but the Lord giv- 
eth his presence to thee. Now, Vvhen he hath said, " Mj soul 
hath waited," then he subjoineth, "I will wait still upon his word;" 
I will hold up mine ear to heaven, as it were, and hear what he will 
speak unto me. There is no consolation nor joy in this world but 
in the hearing of his voice ; " The friends of the bridegroom," 
saith St John, " when they stand and hear the bridegroom speak 
they rejoice exceedingly ;" so it is the joy of a Christian to hear 
the Lord Jesus speak. The meaning is this, I have waited on so 
long, and have found in experience how good a thing it is, and 
therefore that experience shall move me to wait on still, I am 
forced through the experience of mercy, to wait on still without 
wearying. This prophet, whosoever he was, was in a great danger, 
and, therefore, in the beginning he said, " Out of the deep places 
have I cried unto thee, O Jehovah ;" so he was under great af- 
fliction : his affliction that he suifered wrought in him so, that he 
w^aiteth patiently the Lord's deliverance ; awaiting with patience, 
in end he finds experience and proof of the mercy of God, for he 
was delivered ; finding experience of the Lord's love through that 
delivery he conceits a hope that God's favour shall never leave 
him, and professeth that he will wait yet still, and wait on continu- 
ally, because of that experience of mercy. In the fifth chapter to 
the Romans ye have the notable effects that affliction worketh, 
linked together ; and if there were no more but the effects that 
we find to have been in this man, they testify, that it is true that 
the Apostle speaketh here, " Oppression," saith he, " worketh pa- 
tience," that is, "■ when affliction is sanctified to him that is afflict- 
ed," through time, it bringeth forth patience. Then after that a 
man hath waited patiently on the deliverance of the Lord, then 
saith he patience worketh experience, that is, a body that abideth 
patiently under the cross, in the end he findeth an experience and 
proof of the Lord's love, one way or other, either by delivery or by 



474 THE THIRTEENTH SERMON, 

furnishing strength to bear it out, or by some spiritual grace- 
Then he saith, experience worketh hope, that is, when any one hath 
found in experience the mercy of the Lord, he conceiveth a hope 
that the Lord shall ever deliver him, and never forsake him ; and 
he hopeth that he shall get greater favour than ever he got before ; 
for if the Lord give the faithful a temporal delivery, they hope he 
shall give them eternal delivery. And this is sure, thou canst 
never hope for great enough things of the Lord, thine hope is far 
inferior to the things that shall be granted : for certainly they that 
hope in the Lord shall find greater things than ever they hoped 
for : thou art not able to apprehend in thine hope the greatness 
of them, the kingdom, the joy, and the glory, is greater than thou 
canst look for : when thou shalt come there, thou shalt find that 
all things are greater than thine hope. 

Now when he hath proponed that he will hope in the Lord, he 
beginneth in the next verse to amplify that proposition, and de- 
clareth the earnestness of it, by a comparison taken from the 
watchmen, who watch all the night over without any relief, and 
saith, " My soul waiteth on the Lord more than the morning 
watch, watcheth for the morning." It is a worthy thing to consider 
how that after the heart is once prevented with a tasting of the 
sweetness of God's favour, how that heart will hang and depend 
upon him, and seek and wait for grace at him more and more. 
Alas ! from whence cometh this that men and women are so care- 
less to seek the Lord, and to w^ait on him ? Alas ! they have not 
tasted of that gracious sweetness that is in God through Jesus 
Christ ; for if they had once tasted of it, there would be a per- 
petual thirsting and desiring for that presence : the heart would 
never have rest nor ease till it got that presence. The apostle, 
Peter, when he desireth them to seek that sincere milk of the 
word whereby they might grow, he subjoineth, " If once ye have 
tasted how sweet and gracious the Lord is," meaning, that they 
that never have tasted of the sweetness of the Lord's presence and 
lus graces have not a desire of grace. We see here what is the 
estate of the faithful in this world, by this compaiison with the 



ON PSALM cxxx. 475 

watch. The estate of every one of us is this waking, and watch- 
ing, from evening to morning. The watch, ye know, watcheth in 
the night, and there especially where greatest danger may fall out, 
and the watch that hath no relief in his watching, but must watch 
from the evening to the morning, he must be very weary, and be- 
ing very weary, he will be very desirous of the morning, and the 
sun rising : when it cometh, he is relieved of his painful watching, 
and goeth to take his rest. To apply this to us : this world which 
we live in, till the coming again of the Lord Jesus, is but a dark- 
some night, in respect of that glorious day that shall appear when 
he cometh again. Indeed, the world, since the first coming of 
Christ, is called a day in the Scripture ; but that is in respect of 
them that were before Christ ; but in respect of that passing light, 
that Jesus Christ shall then bring with him, this is but passing 
darkness, and we shall think so when that day shall come. Now, 
next the watch in this world was never more straitly bound to 
watch in the night than every Christian man is bound to watch 
till he come again ; and this was the direction that Christ gave 
his disciples, " Wait, for ye know not what hour the goodraan of 
the house shall come." And in watching we find a great heavi- 
ness. What faithful man is in this world that is not wearied with 
watching ? The world that sleepeth in this life is not wearied, but 
the faithful that watcheth is weary of this life ; and fain would 
they have that morning coming when the sun of righteousness, 
the Lord Jesus, shall rise up, that they may be relieved ; and 
when that morning shall come, thou that hast watched in this 
world, at the least hast striven to watch, and looked for that 
glorious coming of the Lord Jesus, thou shalt get rest, so sweet a 
rest as never man found in this world ; but thou that hast slept 
here, and hast not watched for him, sleep on : when he cometh 
thou shalt get no rest, — thy sleeping shall end in a terrible 
wakening. There is no rest to them that have not a desire to 
watch in this world ; but they that have a desire to watch and 
to hold up their heads, they shall get rest, yea, endless rest 
and quietness. 



476 THE THIRTEENTH 8ERMOX, 

Now, having spoken of the first and second parts, I shall go shortly 
forward to the third part of the Psalm, wherein the prophet turns 
himself to Israel, — that is, the Church of God, — and he exhorts 
Israel, the Church of God, to watch and wait on the Lord : " Let 
Israel wait on the Lord." Finding in experience what he had got 
for his waiting on, to wit, mercy and deliverance, he cannot be held 
from glorifying him, and cannot get him glorified enough ; there- 
fore he turneth him to the whole Church, and exhorts them to wait 
on, that they may find such experience as he found, and that they 
may glorify the Lord also ; so the end he looketh to is, to glorify 
the Lord, that he may be glorified in many believers and waiters 
on him. The end of the mercy of God tendeth to his own glory. 
There are many properties in God ; he is infinite in wisdom, in 
power, in truth ; infinite in glory and majesty. Now the Lord is 
glorified in all his properties, — in his wisdom, power, and justice, 
— but, above all things, the Lord seeks that the world should glo- 
rify him in that deep riches of mercy and gentleness that is in him, 
that we should praise him everlastingly in his mercy. 

And as this is his will, and as the mercy of God serveth to his 
glory, so the soul of a man that hath once tasted of the Lord Je- 
sus is carried aw^ay with such a zeal to his glory, that it will cause 
a man forget himself, and, with Closes and Paul, wish to be a curse 
and anathema to have God glorified. This man, ye see, when he 
hath tasted of his mercy, he turneth him to the whole Church, and 
willeth them to trust in him, that they might find his mercy, that 
so God may be glorified. So it is he only who hath tasted of the 
mercy of God, who, Avhen he looketh through the miserable world, 
can have pity on any man. He that never tasted of that mercy of 
God, had never true pity upon any man ; then the thing which he 
craveth is this, that many should taste of his mercy, that God may 
be glorified by many. His heart is moved with pity, and so all 
his endeavour is, to see if once he can get them won to God ; for 
when he looketh abroad upon miserable sinners, he is full of ruth 
and compassion. But mark again, the zeal which he hath to the glory 
of God is the first cause that moved him to seek that all the world 



ON PSALM cxxx. 477 

should taste of mercy, and glorify God ; so first he beareth a love 
to God's glory, and then he hath pity toward men. The one is 
the cause, the other the effect ; the one precedeth, the other fol- 
loweth ; the one is the root, and the other the branch. All the 
love we carry to man should be for the love we have to God ; and 
where these two go together, — a zeal to the glory of God, (alas ! 
where is zeal to God's glory now-a-days ? which is a true token 
that his glory is departing away,) and then a pity of the misery of 
man, a desire of the salvation of man, — then that man will forget 
himself, that he may seek the salvation of the world, that so in it 
God may be glorified. And the man that hath this disposition in 
his heart, is fit to be a minister and preacher of grace to the world ; 
otherwise, if he want this disposition, it is but a cold preaching 
that he will make. 

Now, in the next words, when he hath proponed the exhorta- 
tion, and desired them to wait on the Lord, to move them the 
more, he pointeth out to the Church the nature of God, what God 
is ; for we must know what God is, ere ever we put our trust and 
confidence in him. " For, why ?" saith he, " with the Lord is 
mercy and gentleness ;" as if he would say, The Lord is full of 
mercy, his mercies are incomprehensible, yea, infinite, and neither 
man nor angel can sound out the deepness thereof. He is all 
mercy. And as St John saith in his first Epistle, chap. iv. ver. 8. 
" The Lord is love." Therefore, await on him. For why ? there 
is no want nor scant of mercy in him. This is well to be marked, 
w'hen he exhorteth Israel to wait upon the Lord, he saith not, be- 
cause, " He is omnipotent, and infinite in justice, only wise," &c. 
But he giveth this reason, " because mercy is with him, therefore, 
wait upon him." This would be well considered, what is the cause 
of this ? Now 1 will ask another question. What thing in God 
need we most into this world ? There are many things which we 
have much need of. What is it that we have most need of? 
Another question. What is the estate that every one of us is 
born in, in this world ? Are we not born sinners ? Conceived 
and born in sin and iniquity ? And so are we not all miserable ? 



478 THE THIRTEENTH SERMON, 

For there is nothing for sinners but misery, death and damnation, 
and so all sinners are miserable. So what thing is it that a sinner 
wanteth most ? what is it that sin and misery craveth, but mercy, 
and if thou be miserable, the thing in this world that thou shouldest 
crave first, is mercy, that God would be merciful to thee. So 
mercy and forgiveness of sin is the first thing whereto thou ought- 
est to have recourse. And if thou wilt tell a miserable bogly that 
feeleth himself to be miserable and the child of wrath, that God is 
omnipotent, if thou point him out in his wisdom, in his justice, he 
shall be so far from receiving any comfort, and consolation, of any 
of these things, that, by the contrary, he shall be so terrified that 
he dare not presume to seek God, to look to him, to come to him, 
&c. But he will run away from God : but tell him that God is 
merciful, and full of grace in Jesus Christ, that is the sweetest speech 
that ever he heard But alas ! few of us feeleth that burthen of sin: 
Who is he that g-roaneth under sin ? AVho feareth the terrors of that 
wrath? If thou find them, then tell thee of the mercies of Jesus 
Christ, it would be the sweetest tale that ever thou heardest. And 
when a man is once sensible of the infinite mercies of God, in Jesus, 
then tell him of all the infinite properties of God ; tell him of his 
power, wisdom, and providence, they will all serve to his comfort : for 
why ? He wiU think that all things that are in God appertain to him 
and serve to his weal ; he will find that all things will serve to his 
salvation ; otherwise, without this assurance of mercy, he will never 
think them comfortable. So there is a sure ground, the faitls, v^ a 
man or woman, first of all, is ever relative to the mercy ol wKhe 
and that is the first object of faith. Indeed, having gotten a grip 
of mercy, then it extendeth to all the rest ; but, before that, there 
is nothing in God that it can rest upon. Ye see by experience, 
when the Law is preached there is little allurance of the heart ; 
but when the Evangel and Christ Jesus is preached, the heart is 
drawn on and allured. What is the cause of this ? The doctrine 
of the Law is a doctrine of extreme justice, and his justice doeth 
nothing but terrify the soul ; but the doctrine of the Evangel is a 
doctrine of the mercy of God in Jesus Christ, which draweth to it 



ON PSALM cxxx. 479 

the hearts of men ; albeit thou hear the law preached a hundred 
years, and hear no more, thou shalt be so far fi'om being the bet- 
ter, that thou shalt still be the worse ; so this testifieth that the 
object of our faith is the surpassing mercy of God. Then, if thou 
wouldest search the nature of God, (and search him a thousand 
years, thou shalt never come to the ground of his deepness,) search 
out especially his love and mercy. A man may fail and vanish 
away in curiosity, searching the deepness of God ; but in searching 
out his mercy thou shalt never err ; it shall be with joy and con- 
solation of the heart. Paul prayeth for the Ephesians (chap. iii. 
verse 18,) that they might attain to that infinite deepness and 
breadth, length and heighth in God, for God is infinitely deep in 
aU things. But wherefore is it that he prayeth ? Even that they, 
searching in God, should search that infinite profundity of the 
love of God. Surely, if we would know that proftmdity of God, 
and search into his nature, then let us search always into that 
love and mercy of God in Jesus Christ ; and this searching hath 
ever a gi'owth and increase in faith, till we get a sight of him 
everlastingly. 

To go forward. He is not content to say, " with him is gentle- 
ness," but he subjoins, " with him is great redemption." The words 
grow in highness, and these words comprehend and set out a 
greater mercy in God than the former. Now, the mercy of God 
in Jesus Christ is not aU told in a word. Alas, for want of feelino- 
we speak slenderly and lightly of it. No, in very deed, all the 
words, and the greatest words in the world, of the most holy, most 
wise, and most eloquent men, is not able to set out and point out 
that infinite greatness and deepness of it, and he and she that once 
have tasted of mercy, scarcely can they find words to express the 
thousandth part of it ; when they have gotten a little taste and ap- 
prehension of it, they are not able to get words to express that 
apprehension of the heart. Paul commonly calleth it the riches of 
mercy, " God who is rich in mercy, according to his infinite and 
great love," &c., (Eph. ii. 4.) Paul, David, and the rest of them, 
cannot get words to express that apprehension of mercy that they 



480 THE THIRTEENTH SERMON, 

have iu their hearts. No, there is no creature that is capable of 
that infinite mercy. For the work that the Sj^irit of Jesus Clirist 
doth work in the heart, whether it be a sense of dolour, or a sense 
of joy, the tongue of no creature can tell or express. Paul calleth 
it sighs inexpressible ; and Peter calleth it joy unspeakable. So 
the heart cannot express the greatness of the work of the Spirit. 
Men wiU think them hyperbolical words, but that is a token that 
they have not tasted that joy and mercy in their own hearts. 

Now, in the last words, he cometh near hand, and makes a par- 
ticular promise of his mercy to his Church, '' He will redeem Is- 
rael," his Church, " from all her iniquity." As he would say, I 
have told you, he is merciful and full of redemption, but I come 
nearer hand ; thou shalt find in experience, that he is merciful, 
and full of redemption. So it is not enough to the preachers of 
the word, to preach God's mercy and redemption generally to the 
world. No, they must come nearer hand, and, in promising, they 
must make to the hearts of the people a particular application, and 
say, not only, God is merciful, but, he would be merciful unto you, 
and he Is full of redemption, and he shall redeem you. And so 
say I, I have not been speaking of mercy and redemption that ap- 
pertaiueth not to us, but the Lord shall be merciful, and redeem 
you, if ye believe in Jesus Christ ; for there is no grace but in 
him. If this particular application be not made, the conscience of 
sin is so great, that the sinner dare not put forth his hand to re- 
ceive mercy. Now, to whom pertaineth mercy and redemption ? 
He saith, he shaU redeem Israel, that is, the Church militant. 
The Church is militant in this world, but redemption pertaineth 
to it in the end. But wherefrom shall the Lord redeem the 
Church ? not from persecution and tribulation in this world, but 
fi'om aU her sins. So this presupponeth first, that the Church is 
full of sin so long as it is in this world. 

This is but a vain dream, to imagine that there shall be a Church, 
or any member of the same, in this world, without spot ; away with 
that vanity. So next, the redemption of the Church standeth not 
80 much in freeing it in persecution or tribulation, (although she 



ON PSALM CXXX. 481 

shall be redeemed from all these things also,) as in redeeming her 
from sin, the chief redemption shall be from sin. For why ? the 
greatest enemy of the Church is her own sins, and it is her own 
sins that is the cause of all her persecution, and it is sin that the 
Lord mortifieth and slayeth by persecution and tribulation. For if 
there were no sin there would not be such a thing as a persecutor 
or a tyrant against her ; and the greatest bvirthen that the godly 
feel is always their own sins, and they were never under so great 
persecution — no cross, no trouble comparable to the burthen of sin. 
Paul saith, (Rom. vii. 24,) " Miserable man, w^ho shall deliver me 
— where from ? not from persecution, albeit, he was subject to as 
great persecution as any man, but — " from this body of sin?" because 
he could not get that obedience to God that he would have had. 
And whei'efore died Christ ; was it to redeem us from persecution, 
or crosses in this world ? No, the Lord died that he might redeem 
us from sin with his precious blood ; and Paul (to the Corinthians) 
maketh mention of that triumph that the Church shall have when 
the Lord Jesus shall come, " O death where is thy sting?" Then 
she shall glory that she is redeemed from sin, and from offending 
of God. 

And that shall be our chief felicity in that life to come, that our 
hearts and thoughts shall be free of all sin — we shall offend God no 
more, but all shall be full of obedience to Jesus Christ ; and then 
shall we be fully sanctified and glorified, when we get that blessed 
presence of the Lord Jesus, which we long for. To whom be praise, 
honour and glory, for now and evermore. 



2 H 



THE FOURTEENTH SERMON. 



MATTHEW, CHAP. XV. 



21. And Jesus went thence, and departed into the coasts of Tyrus and 

Sidon. 

22. And behold a woman, a Canaanite, came out of the same coasts, and 

cried saying unto him, have mercy on me, O Lord, the son of David, 
my daughter is miserably vexed with a devil. 

23. But he answered her not a word. Then came to him his disciples, 

and besought him, saying, send her away, for she cneth after us. 

24. But he answered and said, I am not sent but unto the lost sheep of 

the house of Israel. 

25. Yet she came and worshipped him, saying, Lord help me. 

26. And he answered, and said, It is not good to take the children's bread, 

and to cast it to whelps. 

27. But she said, truth, Lord, yet indeed the whelps eat of the crumbs 

which fall from their master's table. 

28. Then Jesus answered and said unto her, O woman, great is thy faith : 

Be it unto thee as thou desirest. And her daughter was made whole 
at that hour. 

In this text which wc have read, — well-beloved in the Lord 
Jesus, — we have a v/ouder that the Lord wrought on a woman, a 
Canaanite, a Gentile, of a cursed generation, the generation of 
Canaan. The wonder is, the healing of a woman's daughter that 
was possessed and sore and miserably vexed with a de^•il. The 
woman havino; the occasion to meet with the Lord throusfh his 



ON MATTHEW XV. 483^ 

coming to these parts where she abode, she slippeth not the occa- 
sion, but seeketh mercy and grace ; she findeth at the first great 
hardness and difficulty to get mercy ; but at the last, overcometh 
all by her faith, and getteth mercy. 

Now to go through this history so shortly and plainly as the 
Lord shall give the grace. This woman is called a Canaanite ; 
that is, descended of that old and rotten stock of Canaan, that was 
destinate for wrath and destruction, (Genesis ix. 25.) Look to 
her estate — she is come of a cursed race, she is lying in sin and 
security of sin. This is the estate of every one of us — we lie in 
sin. Conceived in sin, and born in sin, we feel not the sin and that 
deadly sleep of security is worse than the sin we lie in. There is 
none of us better by nature than this woman was. Then, when she 
is thus lying in sin and security, the Lord from the heaven sendeth 
her a wakening and a sharp wakening ; for the judgments of God 
are like so many messengers from heaven to waken us. In the 
example of the woman we see that the Lord's children must be 
wakened ; and oftentimes our first wakening is very sharp, dole- 
ful and fearful, as it is with one that is wakened in the rage of a 
fever. Yet there is grace here. Well is the man that is wakened, 
though the wakening were never so sore and sharp, for the mul- 
titude of the world die in security, and never waken till the fire of 
hell waken them. Well is thee, and thou be wakened, albeit it 
should be with never so heavy a judgment ; yea, though thy daugh- 
ter, or thyself, should be possessed with a devil. 

Now when this poor woman is thus wakened, and in wrestling 
under the heavy hand of God, the Lord casteth an eye towards 
her, (for no doubt, howbeit she was one of the race of cursed 
Canaan, yet she was chosen to eternal life,) and of very purpose 
he casteth himself into these parts where she was. Whatever 
other errand he had, there is no question but he had a particular 
respect to her, that she might have the occasion to come to him, 
and this was a great grace. When we are wakened out of secu- 
rity, then the mediciner hath his time, and this is a greater grace. 
It is a great grace to be wakened, but it is a greater grace to find 

2 h2 



484 THE FOURTEENTH SERMON, 

a mediciner to cure tliy disease ; for, as multitudes die in security, so 
also multitudes die in pain, torment and desperation after they are 
wakened. Well, she hearing tell that he was come to these parts, and 
that he was such a man, " a wonderful man," as the prophet Esay 
calleth him, " who cured all sorts of diseases, who restored sight to 
the blind, limbs to the lame, cleansed the leprous, and raised up the 
dead," she is moved to seek grace and mercy at him. Had not the 
Lord prevented her, and come down thither and sought her to draw 
her to him, there had never been such a thing, that she had sought for 
him. All thy misery, albeit it were never so great, will never draw 
thee to him, except he seek thee first, and draw thine heart unto 
him. 

Well now to come forward : When she seeketh him, she findeth 
him and getteth his bodily presence. Christ and his disciples 
were walking together after his accustomed manner. At the first 
meeting, saith the text, " The woman crieth :" he is apparently 
going befure, and the woman followeth after, and crieth ; misery 
constraineth her to cry. And if the Lord lay his hand upon thee, 
he will compel thee to howl and cry. O that power and might 
that is in the Lord over his creature ! 

But I doubt not, considering the words and communication that 
the Lord hath with this poor, miserable, and sinful woman, but it 
was that spirit of adoption that opened her mouth so wide to cry 
upon him so, " O thou son of David, have mercy on me." What 
ci'ieth she ? ^lark her words : she crieth, " Have mercy upon me." 
How many of Jerusalem cried after this manner ? A heathen, a 
Canaanite, crieth this way : misery compelleth her to cry. But 
what maketh her to cry, "Mercy?" We will rail and blaspheme God 
when we are in misery ; but what caused her to cry " ^lercy ?" No 
question the conscience of her demerits caused her to cry " ISIercy." 
She felt herself to be worthy of all that misery wherewith she was 
burthencd. The voice of a miserable sinner that feeleth misery is, 
" O Lord have mercy upon me :" but lo, how she styleth him, " O 
Lord, the son of David." These were the common styles, indeed, 
of the Lord in this life : he was called of the multitude " Lord," and, 



ON MATTHEW XV. 485 

" The son of David." But certainly I am of this mind, that this 
woman took these styles otherwise than the common multitude. 
The very eye of her soul was opened to see Jesus Christ to be the 
Lord, and to be the Son of God manifested in the flesh, of the 
seed of David — howbeit, I will not attribute unto her a distinct 
and clear knowledge of both his natures in one person, and of his 
offices. 

Then, Brethren, ye see two grounds of her petition : The first is, 
a lordship, and power, and dominion in him of whom she sought 
mercy ; the next is, a pity, a mercy in him of whom she sought 
mercy. She sought mercy at a merciful face, grace at a gracious 
face. Look that thy prayer be well grounded on the Lord : when 
thou openest thy mouth to seek mercy at that Lord, look that thou 
acknowledge that there is a power in that Lord to give thee every 
thing that thou standest in need of. And, chiefly, look that thou 
acknowledge that there is an infinite passing mercy in that Lord, 
surmounting all thy sins, and then shalt thou pray from the heart 
with confidence and liberty ; otherwise thou mayest well seek mercy 
from the teeth outward, but never with thine heart. Then she 
letteth him see a good cause wherefore she sought mercy : " Lord, 
I have need of a physician, for I am sick." What sickness is sorer 
to a poor body than this, to be rent both in soul and body with a 
devil ? " Lord, my poor daughter is tormented with a devil." As 
in thy prayer thou must have a sight of the infinite power of thy 
God, of the mercy of thy God, so scorn him not with a senseless heart: 
no, if thou gettest not a sense and feeling of thy misery, of thy 
trouble, and vexation in thine heart, call not upon the name of the 
Lord. It is true, indeed, the Lord sees and knows thy misery as 
well as thyself, albeit thou speak not a word unto him of thy misery; 
yet, for all that, the Lord takes pleasure to hear thy misery out of 
thine own mouth. He will not only have thee to feel and groan in thy 
heart for it, but he will have thee to utter it unto him with thy tongue 
also, if opportunity serve ; he will have thee to make it known 
unto him, as if he knew it not ; he will have thee to bring up thy 
misery from the ground of thy heart, and as thou feelest it in the 



486 THE FOURTEENTH SERMON, 

sadness of thy heart, so to utter it in thy voice ; for the Lord de- 
lights to hear miserable bodies speaking of their misery. 

Now to go forward. When she hath made her petition, see the 
meeting. The text saith, at the first he answered her not a word, 
but goeth forward with the disciples, and letteth her follow on, 
crying, " O Lord, have mercy upon me," not once or twice, but the 
cry goeth never out of her head. This is wonderful. He that 
prevented her with grace, and gave her grace to seek him, will not 
make her one word answer, but goeth his way, and will not speak 
unto her. Yea, thou wilt find that he who prevented thee with 
grace, and sought thee or ever thou scughtest him, and gave thee 
grace to cry and pray, " Have mercy, O God !" yet he will seem 
to misknow thee, and make thee none answer. Thou wilt cry, in 
sickness, " Mercy," but wilt thou always find mercy ? No, no ; 
thou wilt cry in other troubles, " Mercy," and his Spirit, no ques- 
tion, will intercede for thee, and yet for a time he will make thee 
none ansv er. What meaneth this? why doeth he so? Now 
when he hath given thee grace to cry for mercy, a thirst and a 
hunger for grace, — " Blessed are they that hunger and thirst," — 
when he hath given thee this first grace, he will let thee cry a 
great while to try thy constancy. We never get a spiritual grace 
in this life, but with the grace we get always a trial ; and when he 
giveth us grace to cry, he will try if we will cry on ; and to speak 
the truth, brethren, all our life here is but a trial of the graces of 
God, which he hath given us. We get not our heaven here, but 
a faith to look afar off unto it, a hunger, a thirst, a desire of it ; 
and with our thirst, a trial of our faith, a trial of our hope, of our 
desire to see if we will stand in it. " And then," saith Peter, " in 
the life to come, the trial of thy faith, and hope, and patience 
being ended," — what shall follow ? — " Praise, and honour, and 
glory when Jesus shall appear." (1 Pet. i. 7.) Thou shalt be filled 
with satiety and fulness of joy — thy hunger and thirst shall be 
satisfied as soon as ever thou seest thy Redeemer. 

Now to proceed : the disciples that followed the Lord they are 
troubled with the ciy of the woman, and say to the Lord, " Either 



ON MATTHEW XV. 487 

give her one answer or other, and let her go her way." Surely, I 
think, this suit of the disciples was not so much for any desire- 
tliey had that he should help her, as to be quit of her crying, be- 
cause they were deafened witii her. So, then, the Papists need 
not upon this to ground their intercession of the saints in heaven 
for us that remain here on earth ; for this ground is as weak as 
their doctrine of intercession is. And she directeth not her speech 
to the apostles here, to Peter, James or John, that they should 
intercede for her, but to the Lord himself: she speaketh to none 
of them, but she passeth and speaketh to the Lord immediately. 
So should we leave all the saints, and with confidence go to the 
Lord himself. The disciples are deafened and troubled with her 
crying : the Lord himself letteth her cry on, and this is a token 
that he Is not wearied with her crying. Well, then, thou findest 
a comfort here when thou criest night and day : he never wearieth 
with thee : he saith not " Thou troublest me :" all thy cries, sighs, 
and sobs are pleasant to him. Men will be weary sometimes with 
thy crying, as we read that unjust judge was importuned by the 
just suit of the poor woman, and dispatcheth her away, and saith, 
" Thou troublest and irkest me night and day," (Luke xviii. 1.) 
But the true righteous judge is never wearied with thee ; when he 
letteth thee cry out, he will not answer with a grudge, as the 
judge did, but cheerfully. The Lord that loveth a cheerful giver 
he himself giveth cheerfully. What meaneth that joy that the 
faithful find in their hearts, accompanying the benefit that cometh 
from him, but that the Lord giveth his benefits cheerfully ? For 
if the Lord gave them not thee cheerfully, but in anger and wrath, 
and threw them to thee as to a reprobate, thou wouldst never have 
joy in the receiving of them. There is not such a thing as a re- 
probate can have joy in the giver, or ever have his mouth open 
Avith true thanksgiving to the^ Lord to say once, " I thank thee." 
Why ? Because the Lord giveth him not his benefits in love, but 
in anger. So this is a sure token when thou findest joy in thine 
heart, and a contentation in thy prayer, and a purpose to be thank- 
ful, that the Lord giveth thee cheerfully, and heareth thee joyflilly ; 



488 THE FOURTEENTH SERMON, 

and if thou canst get but a joyful look of thy God, thou mayest be 
assured that it proceedeth of mercy. When he looketh so unto 
thee he doeth not as earthly kings, or any earthly creature used 
to do, for they can keep a fair countenance and yet have little 
goodwill in their hearts. Well, the woman crieth, and the dis- 
ciples cry : the Lord must answer once, but he maketh an answ^er 
little to her contentment : — " I am not sent," saith he, " but unto 
the lost sheep of the house of Israel. What have I to do with 
that poor woman ? She is not one of my sheep ; she is of a cursed 
generation of the Canaanites, ordained to destruction and wrath." 
In a word, he debarreth her from grace, he closeth the gates of 
heaven upon her teeth ; for when he saith he is not sent to her, 
he shutteth her out of heaven. We ought to mark this well, for 
we are Canaanites, that is to say Gentiles. It is true, indeed, the 
Lord coming down from the heaven, and manifesting himself in 
the flesh, he had his commission first and principally to the Jews, 
and not to the Gentiles, — not to Scotland, nor England, nor Ger- 
many, nor France, chiefly and principally. As Christ said to 
Jerusalem, " Oh ! that thou couldest see the day of thy visitation," 
(Luke xix. 41.) He was sent with commission to the Gentiles, but 
in case of the contumacy and rebellion of the Jews ; as if the Lord 
had said unto him, " Go thy way unto my own people, whom I have 
chosen from among all the nations of the earth, and see if thou 
canst win them : go no further." And if the Jews had not been 
rebellious and disobedient, we had never gotten mercy and grace. 
Look Romans xi. 11. The fall of the Jews was the raising up of 
the Gentiles, and the diminution of the Jews was the riches of the 
Gentiles. " How got ye grace ?" saith he. By their contvnnacy 
and rebellion. So Christ, sending out his disciples to preach, bid- 
deth them go, not unto the Gentiles, or unto the Samaritans their 
next neighbours, " but unto the lost sheep of the house of Israel," 
(Matt. X. 0.) And Paul, in a preaching before both the Jews and 
Gentiles, (Acts xili. 46,) " The word of God," saith he, " behoved 
first to be preached unto you, the promise belonging unto you : 
But, because ye will not receive the word, and have made your- 



ON MATTHEW XV. 489 

selves unworthy of life everlasting; therefore, I will turn and 
preach to the Gentiles;" and so he bade the Jews good-night, 
and turned him to the Gentiles. And the text saith, that then 
the Gentiles rejoiced exceedingly. 

So we were strangers from heaven, and aliens from the common- 
wealth of Israel. And we learn, in the example of this woman, that 
our entry to grace, and to heaven, was very hard and difficult. And 
as our entry to grace was hard, so if we fall from grace, our re-entry 
to grace shall be far harder. And if thou fall once from grace, hardly 
shalt thou get grace again. A Gentile that falleth once from 
grace, and treadeth under his feet the blood of Jesus, shall never 
be renewed with grace again. And I say to thee, O Scotland, if 
thou fallest fi'om grace, look never for grace again. Look to the 
cities amongst the Gentiles that fell from grace, look Corinth, look 
Philippi, look the Galatians, &g. Got they ever grace again ? 
No : so if Scotland fall fi-om grace, it will be a wonder if ever 
it get grace again. The wrath of God shall be poured forth 
upon every one, from the greatest to the smallest. For if he 
received not the Jews, his own people, into grace, after that they 
were once fallen from it, shall he take thee up again, a Gentile, 
a vile dog, in respect of them ? And yet our men in this 
country care not to cast themselves and their whole land into 
hell, and into everlasting abjection from grace without all hope 
of recovery. 

So this is a hard answer, she findeth no grace at all. They that 
follow Jesus Christ, and seek for grace, will find in their way a sore 
trial. Men think that heaven is but a common benefit^ and that it 
is easy to a man to come thither : but albeit thou be a king, an em- 
peror, or monarch, thou wilt find a hard entry therein. Will thy 
kingdom or thy lordship bring thee to heaven ? No ; if thou sleep 
on in careless security, thou shalt never see heaven. So if there were 
no more but this example of this Gentilish woman, it teaches us, 
that it is hard to win heaven, and that the gates of heaven at the 
first shall be shut upon our teeth. What is the cause of this ? 
Thou art further from Christ, and from grace, from heaven, and 



490 THE FOUETEENTH SEE3ION, 

from the joy of heaven, a thousand times more than the natural 
earth is from the natural heaven. Thou art a Canaanite, come of 
a cursed generation. What ado hath a Canaanite with heaven ; 
so unworthy a thing, with so worthy a thing ? The Lord, before 
he opened the gates of heaven unto her, he would let her under- 
stand, that she had nothing to do with heaven. And I say unto 
thee, that the Lord^ ere ever he give thee grace, he will have thee 
knowing by tentations and trials, that thou art a Canaanite, de- 
scended of a cursed and reprobate generation, and unworthy that 
ever thou shouldest see heaven, or have ado with heaven. And if 
he bring thee not to this sight and this fear, I give thee thy doom, 
thovi shalt never see heaven. 

Now mark, he hath closed the doors of heaven upon her. And, 
certainly, this answer might have caused her to have gone away 
with shame and confusion. But for all this tentation, she conti- 
nueth still, she crieth still, and hopeth for mercy. Hold upon 
mercy, hope still, believe on still, and that hope shall never make 
thee ashamed. She hath cried for mercy, the gates of heaven are 
shut against her. What doeth she ? Goeth she her way ? No, 
no ; she tarrieth still, and knocketh. And if thou knewest what 
heaven were, and what hell were, thou wouldest be loath to leave 
heaven. Oh ! the torments that remain for them that fall into 
hell ! So she knocketh, and falleth down upon her face, and ador- 
eth, and saith, " O Son of David, have mercy on me." This 
adoring was not only for the casting the devil out of her daughter. 
No, no ; she sought everlasting life at the hands of the Lord, and 
that healing of her daughter was an earnest-penny of that life. 
This was the mind of the woman, no question. It is said in the 
Scripture, " Seek and ye shall find, ask, and ye shall receive ; 
knock, and it shall be opened unto you," (Matt. vii. 7.) If the 
seeking fail thee, yet tarry still, and knock. And if it had not been 
the Loi'd's will that a sinner, when he findeth heaven's gates closed 
upon him, should tarry still, and knock, would he have bidden 
him knock ? It were a presumptuous thing for a beggar to knock 
at one of our doors. But seeing the Lord hath expressly com- 



ON MATTHEW XV. 491 

manded thee to knock, then knock on boldly. And if thou go 
away with the first answer, or the first nay-saying, thou wast 
never truly hungry nor thirsty, and it is a token that thou count- 
est little of the grace of God. If thou knewest how precious a 
thing the grace of God and Jesus Christ were, and what heaven 
were, and what hell were, thou wouldest never cease knocking, 
day nor night, all the days of thy life. For if thou go away 
proudly, and tarriest not upon God's answer, but speak presump- 
tuously, and say, " If he will not give me grace, let him hold it to 
himself," as blasphemous men will say ; then he wall shoot thee 
into hell. For if thou wert a king of all the world, thou shalt 
never get thine head in at heaven gates, except thou knock. Lord, 
if the world knew how hard a thing it is to get entry there ! Men 
think that they will come easily and sleeping to heaven, albeit 
they take their pleasure and pastime. But they deceive them- 
selves, there must be much striving and fighting ere they get 
heaven. Before that heaven could be opened, it behoved Jesus 
Christ to shed his precious blood. 

Now, Brethren, ye may say to me, alas, who can knock ? Who 
is able to come there ? No, thou hast no power once to lift up thine 
hand to knock at that gate, except that the Lord put out his hand 
and hold thee up even in the mean time when he is holding thee 
back. So wonderful is the Lord's working with his own, he will be 
holding them aback with the one hand, and he will be pulling them 
in to him as fast with the other hand. When he will be dissuading 
he will persuade, when he forbiddeth to approach unto him, he in- 
wardly allureth men to come unto him. 

Now, will ye hear the Lord's answer ? If the first answer was 
hard, this is as hard and rough ; for with an angry countenance, 
no doubt, he answereth ; " It is not lawful," saith he, " to take 
the children's bread, and to cast it unto dogs." It is even as 
much as if he had taken her by the shoulders, and thrust her out. 
First he saith, " Thou art but a dog, a Gentile, and this that thou 
seekest is a precious thing — the bread of life — this appertaineth 
only to the children of God ; shall I take that, and give it unto a 



492 ' THE FOURTEENTH SERMON, 

dog ?" As if he had said, " Go thy way, dog, thou shalt not get 
such a precious benefit as thou requirest." 

Then we see here, because she was a Gentile, therefore he call- 
eth her a dog. Suppose thou be a King, (I pray thee be not too 
proud in thine own conceit), and yet a Gentile — ergo,'^ by nature a 
dog. lie will cast a kingdom, an empire, a monarchy to a man, 
as one will cast a bone into the mouth of a dog, but all is nothing in 
respect of one drop of grace, and the hope of the kingdom of heaven. 
Albeit thou be a beggar, and yet gettest but one drop of grace 
through Jesus Christ, any hope of the kingdom of heaven, any be- 
ginning of regeneration, then thou hast gotten a greater grace, a 
more precious thing than Caesar, that got all the world. There is 
no comparison betwixt the meanest spiritual and heavenly gift, and 
betwixt the greatest temporal and earthly thing. 

Now I note again the hardness to win to the kingdom of heaven. 
Would ye not think it a marvellous thing to turn a dog into the 
Son of God ? It is as great a wonder to see a Gentile to be called 
to heaven, as to make dogs and stones the sons of God. Now 
know, that before thou gettest access to heaven, although thou 
wert a king, thou must be humbled in thine own conceit, thou must 
know thine own estate and condition, thou must think thyself as 
vile and contemptible as a very dog by nature, as this woman was 
brought to say ; otherwise thou shalt never get heaven. 

Then, brethren, if the entry to the kingdom of heaven be so hard, 
if thou like a dog return to vomit, or as a sow to the puddle, as 
Peter sayeth, (2 Peter ii. 22,) after thou art waslien with the blood 
of that immaculate Lamb, then it is a wonder if ever thou get 
grace to re-enter again. Now hear the poor woman's answer; she 
granteth aU : — " It is very true thou sayest. I am but a dog, a vile 
and an unworthy wretch, and that bread of heaven is a precious 
thing, I am not worthy that it shovJd be castcn unto me. Yet" (saith 
she) " the whelps do eat of the crumbs which fall fi-om their mas- 
ter's table. If thou wilt not shew me this grace to eat bread with 
the children yet let me eat the parings and crumbs under the table." 
1 111 consequence of being a Gentile, thou art by nature, &c. 



ON MATTHEW XV. 493 

Ere ever the Lord bestow grace and eternal life upon thee, he will 
have thee to accompt thyself unworthy of any grace ; yea, he 
wiU have thee to accompt as vilely of thyself as of a dog, albeit 
thou hadst never so many great prerogatives otherways in the 
world. Ere thou get that life, thy conscience will accuse thee to 
be unworthy of such a life, and such a joy as the Lord ordained 
for his own. She skipped before, now she thrumbleth^ and thrust- 
eth in at the gates of heaven, and goeth like a violent woman — not 
indeed pressing like a sturdy beggar, to be in whether the Lord 
would or not ; but by humility and acknowledging of her own un- 
worthiness, in all submission, coming — as it were, creeping like a 
silly whelp under the table ; that is " the violence that is done to 
the kingdom of heaven," (Matt. xi. 12.) She taketh up heaven by 
violence, in all submission and humility. And if thou be once but 
a whelp under the table of God, in the house of God to gather up 
the crumbs of that plentiful table, thou art called to a gi'eater hon- 
our than if thou were made king of all the world. " I had rather 
be a door-keeper in the house of God than to be king of all the 
world." 

Now, brethren, when she is thronging in, he is loath to put her 
out again. No ;" he saith, " O woman, great is thy faith, be it 
unto thee as thou desirest ; thy faith hath won the victory." From 
whence had this poor woman all this perseverance, and this con- 
tinuance and this constancy, but from him ? And yet he standeth 
wondering at his own graces. The Lord, — behold his doing, — when 
he hath given thee grace and perseverance, when thou comest to 
heaven, he will wonder at thee ; and there is the end of all thy per- 
severance, a fair crown of glory. 

And what more doeth he ? That same moment, that force 
that was in the word, that proceeded out of the mouth of Jesus, 
extended itself to the woman's daughter, and healeth her, and 
casteth the devil out of her. Now she sought only to creep in 
as a whelp under the table to eat the crumbs, and now the 
Lord setteth her up at the table to sit with him in glory ; as 
' I. e. Pushetli. ^ He will not put her out asain. 



494 THE FOURTEENTH SERMON. 

Christ liimself saith, " I say to thee," saith he, " many shall come 
out of the east, and out of the west, into mine house, into the 
kingdom of heaven, and sit down at the table with Abraham, 
Isaac and Jacob," (Matt. viii. 11.) And from whence are we 
come ? Even out of the furthermost point of the west. And, 
O Scotland, believe in Jesus, seek earnestly grace at him, and 
wait patiently, when he trieth thee, and thou shalt find that 
thou shalt be set down with Abraham, Isaac, and Jacob, in glory. 
We are the sons of God indeed, but it appeareth not yet what we 
shall be ; but one day it shall appear, when we shall be crowTied 
with the crown of glory. The Lord work this faith and earnest 
desire of grace in us for Jesus Christ's sake ! To whom be all glory, 
honour and praise, for ever and ever. So be it. 



THE FIFTEENTH SERMON. 



LUKE, CHAP. VII. 

37. And behold, a woman in the city, who was a sinner, when she knew 

that Jesus sat at table in the Pharisee's house, she bx'ought a box of 
ointment : 

38. And she stood at his feet behind him weeping, and began to wash 

his feet with tears, and did wipe them with the hairs of her head, 
and kissed his feet, and anointed them with the ointment. 

39. Now when the Pharisee who bade him saw it, he spake within him- 

self, saying. If this man were a prophet, he would surely have known 
who and what manner of woman this is who toucheth him : for she 
is a sinner. 

40. And Jesus answered, and said unto him, Simon, I have somewhat to 

say unto thee. And he said, Master, say on. 

41. There was a certain lender who had two debtors : the one owed five 

hundred pence, and the other fifty. 

42. When they had nothing to pay, he forgave them both : Which of 

them, therefore, tell me, will love him most ? 

43. Simon answered, and said, I suppose that he to whom he forgave 

most. And he said unto him. Thou hast truly judged. 

44. Then he turned to the woman, and said unto Simon, Seest thou this 

woman ? I entered into thine house, and thou gavest me no water 
to my feet : But she hath washed my feet with tears, and wiped 
them with the hairs of her head. 

45. Thou gavest me no kiss : But she, since the time I came in, hath not 

ceased to kiss my feet. 



496 THE FIFTEENTH SERMON, 

46. Mine head with oil thou didst not anoint : But she hath anointed my 

feet Avith ointment. 

47. Wherefore, I say unto thee, many sins are forgiven her : For she 

loved much. To whom a little is forgiven, he doth love a little. 

48. And he said unto her, Thy sins are forgiven thee. 

49. And they that sat at table with him, began to say within themselves, 

Who is this that even forgiveth sins ? 

50. And he said to the woman, Thy faith hath saved thee ; go in peace. 

This text, — well-beloved in the Lord Jesus, — contalneth a notable 
history of the conversion of a penitent sinner, a sinful woman, 
whom the Lord first called inAvardly by his Spirit, and to w'hom, 
after, outwardly by his own voice, he giveth assurance of the re- 
mission of her sins. And we have first set down the occasion that 
the Lord ofFereth to this sinfid woman to meet Avith him, that she 
may receive mercy and forgiveness of her sins. Of very purpose 
he casteth himself in her way, and into these parts where the 
woman was, and yieldeth to dine in the house of a Pharisee, where 
she miglit have the occasion and opportunity to meet with him. 
This occasion being offered unto her, being partly touched with a 
feeling of her own misery, partly being prevented with the Spirit 
of Jesus alluring her, she letteth it not slip, but she cometh to the 
house whei'e the Lord was, and she cometh not empty handed, but 
she bringeth with her a box of precious sweet-smelling ointment, 
and, coming to the house where the Lord was sitting at table, look 
what she doeth. She entereth not in pertly, and boldly, neither 
cometh she before his face, being ashamed of her own sins ; she 
was ashamed that these eyes, these all-seeing eyes of the Lord, 
which pierce into the soul of man, should see her : " So she 
standeth," (saith the text,) " behind his back, and then she falleth 
down at his feet." 

The^ sight of thy sin, — as it will work shame of face, when the re- 

1 This seems to mean, that just as there is a natural sense of shame at the first con. 
ception of sin, there is a profound sense of humility produced by God's gi-ace opening 



ON LUKE A'lT. 



497 



ques of nature begin to challenge it, when it striveth to enter into 
the soul, so that scarcely thou darest look a man in the face, let be 
the Lord, who is the revenger of it — even so, when it once pleaseth 
the Lord to waken the conscience, it will work in thee a won- 
derful humility, so that thou wilt stoop, and cast thyself down 
under the feet of thy God. The stiffness that ye see in men, who 
bow not their bodies and knees unto the Lord, proceedeth of the 
want of that sight of sin and corruption within them. If these 
men who fling their heads in the air, and make their boasts of their 
evil deeds saw their sins, they would be ashamed of themselves, 
and humble themselves in the dust. When she is fallen down, 
she weepeth. The sight of sin will make thee to weep and 
mourn. Thou laughest now, and playest the wanton, because 
there is a veil casten over thine eye, that blindeth thee so that 
thou canst not see sin in the own colour ; yea, it covereth thy- 
self from thee : but if once thou saw sin and thyself well, it would 
make thee to weep and lament bitterly. Well, she leaveth not off 
yet, but being drawn and allured with a sense of his preventing 
mercy, that came from him, she draweth near unto him. If she 
had not felt that love that came from him, she durst never have 
come near him. As a malefactor hath no pleasure to behold the 
countenance of the judge, but his eye and countenance is terrible 
to him ; even so, the Lord is fearful and terrible to them that feel 
not that love that proceedeth from him. 

It is the sense of the love that allureth sinners to come to God. 
As David saith, (Psalm cxxx. 3,) " If thou straitly markest ini- 
quity, no flesh can stand ; but mercy is with thee, that thou mayest 
be feared." The tears that the displeasure for sin expresseth out 
of her, she will not lose them, but she taketh " them and washeth 
his feet with them," and then " taketh the hair of her head, and 
drieth them therewith." Hadst thou once a sense of that sweet 
mercy in Jesus Christ, were that love once spread abroad in thine 
heart by his Holy Spirit, as the Apostle^ speaketh, O how thou 

up a sense of sin. The reJiques of notarc seems to indicate man's natural feelings or 
conscience not wholly depraved. ' Rom. v. 5. 

2i 



498 THE FIFTEENTH SERMON, 

wouldst love hlin, and be careM to serve and pleasure him ! This 
want of love towards the Lord Jesiis argues plainly that thou hast 
not felt that love of his towards thee ; for if once thou hadst felt 
how well he loveth thee, who shed his precious blood for thee, then 
it is a fair matter to thee to shed tears for him that shed his blood 
for thee ; and if thou once felt that love, now all the tears, and all 
the moisture in thy body — yea, thy very soul — thou wouldest be 
glad to pour it out for him, and consecrate thy life unto his service ; 
but living against him, in doing all kind of villany in despite of 
him, thou testifiest plainly that thou hast never found the virtue 
of his blood. 

Look what Paul says, (2 Cor. v. 14,) " The love of God con- 
straineth me ;" that is, bindeth up my soul and all the powers ar-.d 
faculties thereof, and occupieth my whole senses, that I am ravished 
from all things in the world, to get my heart and affections fixed 
upon him. Why ? saith he. Because he loved me so well, that he 
hath died for me, and, therefore, I will consecrate my life to him 
who hath purchased everlasting life for me. And therefore, whoso- 
ever hath not a purpose to pour out his life for Jesus Christ, and 
hath not a free heart towards him in some measure, he cannot have 
any sure argument that Christ hath died for him; and if you have 
not that assurance, wo is thee, that ever thou tookest life : it had 
been better thou hadst been made a stock or a stone, if thou find- 
est not that Christ died for thee. 

But what further did this silly woman ? She ceaseth not here, 
but is continually " kissing the feet of the Lord." Ye who before 
delighted in kissing, leave your harlots, and from this woman learn 
to kiss the Lord, or else thou and thy vile mouth shalt burn in 
hell. Kiss the feet of the Lord, who hath shed his blood for thee. 
For so oft as thou kissest the feet of the Lord, thou shalt find that 
thou suckest grace out of him. And this woman, who was before 
a vile harlot, now only she taketh pleasure to kiss the Lord. And 
what did this woman more ? It is said, when she had bestowed her 
body upon him, she taketh that " box of costly ointment," that she 
had prepared for him, " and anointed his feet therewith." Bestow 



ON LUKE VII. 499 

thyself first upon the Lord, and bestow thy body upon him and his 
service, and say to him, " Now Lord I give thee, and I bestow upon 
thee mine heart, my soul, my body, and all the members thereof; 
keep thou them in holiness, that they may be consecrate to thee." 
Then when thou hast bestowed first thine heart and thyself upon 
him, it will be none hard matter to bestow thy goods when his 
glory requireth. And, certainly, when men are so niggard in the 
Lord's cause, that they wiU not bestow a penny upon him when 
his glory requireth, or upon his poor members, it is a sure argu- 
ment that they never bestowed their heart upon him. Many vain 
men and women will say, " And if Christ were in the world, for the 
love I carry unto him, I would follow him, serve him, employ my 
body and all that I have in his service, and to his glory." But if 
thou wilt not bestow thy goods upon the needy, upon his servants 
and upon these who carry his image, if Christ himself were in the 
world, thou wouldest bestow nothing upon him ; for if once thou 
were sensible of that liberality that Jesus offereth unto his own, 
thou wouldest love him so well, that thou wouldest shew thyself 
liberal to these who carry his image ; thou wouldest give all that 
thou hast for his cause, who is only able to make thee rich. 

Now to go forward in the history. Wliilest she is thus exer- 
cised in weeping, in washing the Lord's feet with her tears, in dry- 
ing them with her hair, in anointing them with precious ointment, 
what doeth the Lord ? What is his behaviour ? All this time the 
Lord speaketh never a word unto her ; all this time while she find- 
eth so great grace and mercy in him, he turneth not once his face 
unto her. If thou gettest once the Lord's back near unto thee, if 
thou gettest leave to kiss his feet, howbeit thou gettest not his 
face at the first, nor his countenance at the entry, yet out of him 
thou shalt suck grace and mercy unspeakable. It is a marvellous 
thing to see how a sinner will get grace. When the Lord will 
seem to turn his back upon thee, yet foUow thou on and leave him 
not, tiU he turn his face toward thee ; and I assure thee thou shalt 
get his face at the last. Therefore, never depart from him, but 
stick by his back and his feet, and certainly in the end thou shalt 

2 I 2 



500 THE FIFTEENTH SERMON, 

get that sight of that joyful countenance that shall complete thy 

joy- 
Now to come to the Pharisee's part, who called him to dinner — 
for we have heard the part of the woman. The Pharisee, named 
Simon, sitteth still and seeth all that is done and speaketh not one 
word, but thinketh. And he thinketh the thing which is not good; 
his mouth is closed, but he blasphemeth in his heart, " If this man 
were a prophet," saith he, " he would know who, and what man- 
ner of woman this were who toucheth him, for she is a sinner," 
He thought incontinent, that the filthiness of the woman would 
pollute the Lord — would he suffer this vile harlot to touch him if 
he were a prophet or a holy man ? Ye see now. Brethren, how dis- 
dainfully he thinketh of her, and how he contemneth her in his heart. 
A Pharisee ; that is — a hypocrite that will counterfeit outwardly a 
kind of holiness — see how he will disdain a poor sinner, that is an 
open sinner in the sight of the world. A hypocrite is a foul sin- 
ner, and he will do such things in secret that is a shame to speak 
of, because his sin is cloaked from the sight of the world, and from 
his own eyes. When he beholdeth another sinner again, that sin- 
neth openly in the sight of the world, how disdainfully will he 
count and speak of the open sinner, and will spit at him ! The 
severest censurer that ever was, is a hypocrite ; and then he will 
stand up admiring of himself and his coloured righteousness, and 
say, " I thank God, I am not like other men." And what is the cause 
of this ? The Lord saith " The hypocrite is nothing but a whited 
tomb, a painted grave, all within is full of dead men's bones, stiirk 
and filthiness." (Matthew xxiii. 27.) And yet that cloak of hypo- 
crisy being spread over the heart, the hypocrite seeth not that fil- 
thiness that is in his own heart ; and that hypocrite that thinketh to 
beguile all the world, chiefly he beguileth himself. And if thou 
sawest that seed of that mischief that is within thyself, certainly 
thou wouldcst disdain thyself, and thou wouldest be inclined to 
judge charitably of a jooor sinner ; thou wouldest not be so sore and 
rigorous a censurer of others as thou art ; and if thou sawest what 
kind of stuff were within thyself, howbeit it break not out, thou 



ON LUKE VII. 501 

wouldest say; "Now, I see as great corruption in myself as in any 
body, and it is the Lord that letteth it not break out. The Lord 
purge and renew me, and the Lord purge and renew yonder sin- 
ner from the sin that breaketh out so openly in outward action ! " 
Now as the Pharisee knoweth not himself, so he knoweth not what 
the Lord is, he knoweth him not to be the mediator come into the 
world to save poor sinners ; and, therefore, he concludeth so blas- 
phemously, the Lord is not a prophet. 

Mark, Brethren, whoever seeth not that misery that is within 
themselves, of necessity they never saw that mercy that is in Jesus 
Christ. These two go together of necessity ; whosoever seeth 
not himself is ignorant of Christ, and would not buy the mercy of 
Christ for one penny, he careth not for Christ's kindness, he count- 
eth grace and mercy all but vanity. Now of these two followeth 
another thing. Not seeing himself, first ; next, not seeing that 
mercy in Christ, not knowing that he was that Saviour of the world 
— of these two followeth this wicked conceit in him, seeing the 
sinner deal with him to get grace and mercy, and the Lord dealing so 
mercifully with her, he scorneth and contemptuously disdaineth in 
his heart this dealing that the poor sinner hath with the Lord. 
The men who see not their own misery nor the Lord's mercy, they 
will scorn and disdain a poor sinner, either outwardly, calling them 
sighing brethren and sobbing sisters, or at least in their heart in- 
wardly. And I am assured there are hypocrites enough this day, 
who have no sense of mercy, that scorn in their hearts a poor sin- 
ner that seeketh mercy of the Lord, and hold in derision our fast- 
ing, our humiliation, and all our preaching which they hear. And 
therefore, as thou wouldest not be culpable of such scorning, and 
wouldest not be involved in that judgment that abideth that scorn- 
ful number, seek, I beseech thee, to get these two sights, and say, 
" Lord, I am but a miserable body, and am unworthy to look up to 
the heaven" — and then get a sense of the mercy of the Lord ; and 
then thou shalt be so far from scorning grace in thine heart, that 
thou shalt be fain to creep in with all humility to get a part and 
portion of the grace that is spoken of. The Pharisee yet hath not 



502 THE FIFTEENTH SERMON, 

been one of the worst of them. He was not an open blasphemer, 
but a hypocrite ; I doubt not, but the Lord hath had mercy on 
him ; but what, how, and when his conversion hath been, the Lord 
knoweth. 

Now I go forward to the part of the Lord, first toward the 
Pharisee, and then toward the poor woman. The Pharisee con- 
ceived not this so quietly and secretly within his own heart, but 
the Lord, the searcher of the heart, that made the heart, draweth 
it to light, and saith, " Simon, I have somewhat to say unto thee. 
I know what thou thinkest well enough ; no man needeth to tell 
me thine heart, and, therefore, I will speak something unto thee." 
Simon answereth, " Lord, say on." Brethren, strive to present 
holy thoughts before God : think it not enough to keep thine 
hand holy, thy tongue from blasphemy, but keep a holy heart 
unto the Lord ; begin not to play the counterfeit, to speak holily 
and to have a fair shew outwardly, and then to keep a foul heart. 
And if an evil thought escape thee, (as who will not have a thou- 
sand evil thoughts ?) if a blasphemy against God escape thee, (as 
who blasphemeth not God in their heart as well as the Pharisee ?) 
be sorrowful for it, away with it, let it not tarry, but say as Paul 
eaith, (Rom. vii. 17,) " It is not I that doeth it, but the corruption 
of my nature which remaineth within me." Renounce that foul 
birth, and take it never unto thee ; and this is that battle which 
we should have night and day, to get that vile canker and corrup- 
tion which uttereth itself so violently against that inviolable ma- 
jesty, repressed and put away. 

Now, when he had thus spoken, he beginneth to let Simon see 
that that same very woman, of whom he counted so disdainfully, 
was not so vile a woman as he thought ; as though he would say, 
" Simon, thou thinkest there is not so vile a sinner in the world as 
she is ; but I say unto thee she is not so sinful : I have cleansed 
her, — I have given her remission of all her sins." (Who dare call 
a sinner foul that the Lord hath called clean ?) " Darest thou call a 
penitent sinner foul who hath washen my feet with tears, and re- 
penteth unfeignedly ?" Then subsuming, he saith, " This woman 



ON LUKE VII. 503 

repenteth imfeignedly, and testifieth her repentance in loving me so 
exceedingly : therefore," he concludeth, " all her sins are forgiven 
her. Therefore, Simon, disdain her not, no more than I do." 

But to consider more narrowly, first, the ground of the proposi- 
tion; then the assumption; last, that joyful conclusion. The 
ground of his reason is this — to whom a great debt is forgiven, that 
person wlU love exceedingly. To make us to understand this the 
better he bringeth in a familiar example, a parable : — " There was 
a certain lender who had two debtors ; the one owed five hundred 
pence and the other fifty : and when they had nothing to pay he 
forgave them both. Which of them, therefore, tell me, will love him 
most?" " He," saith Simon, " to whom he forgave most." " Well," 
saith the Lord, " then I take this proposition out of thy mouth, He 
to whom much is forgiven, he loveth exceedingly : he loveth 
much." And, certainly, if thou have no sense of debt, if thou think- 
est in thine own conceit that thou owest nothing, I say to thee, thou 
lovest not God ; thou hast no love towards him. A wanton sinner 
that feels not the burthen of sin, he hath no more love to God, nor 
to Christ, than a dog hath. Fy on thee, dog ! fy on thee that hast 
not a sense of sin, for thou hast no love to God ! Next, again, 
suppose thou have a sense of sin, and feelest some burthen thereof, 
yet if thou but thinkest that thou hast a j)enny in thy purse to 
pay God for thy debt, thou wilt never love thy God. And I say 
to thee, I could never think in mine heart that a Papist, a vain 
lowne,^ who will boast of his merits, who glorieth in his own works, 
and thinketh he can pay God for his redemption, I say I could 
never be persuaded that such a one could love the Lord. Next, 
except with the sense of thy debt, thou find also a free remission 
of aU thy debt, alas ! thou canst have no love to God. Feel thy 
sin and thy poverty as much as thou wilt, if thou findest not a free 
remission and pardon of all thy debt, thou wilt never love him ; 
but he is a terror unto thee so oft as thou thinkest of him, and 
thou wouldst flee out of the world to escape his hands. Then, 
thirdly, thou that feelest thy debt, and then feelest thine own 

' Generally loon, i. e., a an orthless, or an ignorant man. 



504 THE FIFTiiENTH SEK3KJN, 

poverty, that thou hust not one penny to give him, (suppose thou 
be a king, all thy kingdom will not ransom thy soul : no, sell the 
heaven and the earth and all, they will not ransom the soul of one 
creature ; they Avill not fill up one penny of the sum to ransom the 
soul of one sinner,) and then with the sense of the poverty feeleth 
a free remission, and heareth the Lord say, " I forgive thee all, I 
will have none of thy silver ; but I forgive thee all in the precious 
blood of my dear son, the Lord Jesus" — (there is the ransom, and 
I adjudge thee to damnation that seekest any other ransom) — then 
thou wilt love the Lord exceedingly. These three things being 
felt, first with groans and sobs feeling the debt and burthen : next, 
thy poverty and uuability to pay ; and, last, a free remission and 
disburthening, that sinner would bestow aU his goods, and land, 
and life, and all that he hath, for the love that he beareth to the 
Lord J esus ; thine heart will be sweetly loosed with a love to the 
Lord. Who is able to express that love and that unspeakable joy 
that will be in the heart of a sinner that feeleth the remission of 
liis sins ! 

Brethren, there is yet more than this in the comparison — " He to 
whom little is forgiven, he will love little ; and he to whom much 
is forgiven will love much." He or she that will come in and confess 
their sins, but will in the meantime extenuate it and say ; " It is 
but a little sin, it is but a venial sin, and many one hath done twice 
as much ;" that body, I say, that will extenuate sin, although it 
were but an evil thought against that inviolable Alajesty, I know 
not whether such a one hath gotten remission of their sins or 
not. And supposing they have gotten remission of it, yet it will 
be but a little love that they will have unto the Lord. But 
he or she that will come in and aggreadge their sin, though it 
were but a thought against that Majesty, for thou art never able 
to aggreadge it enough ; and if thou find a remission of thy sin, 
then no man can think how heartily that body will love the Lord : 
for if once thou gettest grace to repent, and to love God, thou 
mayest be assured that thy sins, though they were never so great, 
never so weighty, and many in number, shall never hinder thee of 



ox LUKE VII. 505 

grace and mercy. And then, again, I say to tliee, the greatest 
sinner that counteth most of their sins, once feeling the remission 
of their sins, will ever be the greatest lover. Paul, an oppressor, 
a persecutor, a blasphemer, a wrongful man, once feeling the love 
of the Lord forgiving him, O ! how exceedingly loved he the Lord. 
A penitent sinner shall far surpass them in love that have not 
sinned half so much. The world shall admire at him for his love ; 
he shall be a miracle to aU them that behold him. 

Now I proceed forward. The Pharisee can judge well enough 
of this general, that he that hath most forgiven him loveth most ; 
and that love is the effect of remission of sins ; (well art thou 
that lovest the Lord, for be assured that the Lord loveth thee, 
and hath forgiven thee thy sins ;) but when it cometh to the as- 
sumption that that poor woman, that sinful woman, loved the Lord, 
there he erreth. Behold, brethren, the light of nature, and the 
blindness of nature. By nature we will know the general well 
enough. Suppose thou hadest no more but that light of nature, 
thou wilt confess that a murderer should die the death ; but if 
thou come to the particular, " O ! but thou art a murderer, thou 
hast a bloody heart, a bloody hand, and thou art all bloody ;" will 
any man suffer that ? No, no, and therefore he will hold off this 
conclusion, " Therefore thou shouldest die the death, and be taken 
to the place of execution, and there lose thine head." And would 
to God that our bloody men, whether they be noblemen, lords, 
earls, barons, or others, had been beheaded long since ; for it is a 
marvel that plague followeth not after plague continually, till this 
land be purged of this blood that crieth continually in the streets. 
So the Pharisee could not believe the particular, that ever the 
poor sinner could get mei'cy, he was so hard a censurer of the poor 
woman. But I count it nothing worth to judge uprightly in 
general, except also thou judge uprightly in particular. The 
judges of the land they will judge uprightly in general ; but come 
to the particular, to kinsfolks, friends, and alliances, this man or 
that man with his bud, ' O there the judgment is perverted. 

' i. e. Bribe. 



506 THE FIFTEENTH SERMON, 

Well is the judge that judgeth uprightly in particular ; for a Turk 
may judge uprightly in general ; and woe is thee that judgest not 
upriglitly in particular. 

Now, to come to the other part of the reason. The Lord turn- 
eth him to the poor woman, and the more the Pharisee findeth 
fault with the Lord, the more the Lord turneth him toward her, 
and saith, " I say to thee, Simon, that this woman loveth me more 
a thousand times than ever thou didst." If thou withholdest grace 
from a sinner, then, in despite of thy teeth, the Lord will heap 
grace upon him. The assumption is this — '' This woman loveth me 
exceedingly ;" then the conclusion will follow in the own room — 
" Therefore, this woman certainly hath all her sins forgiven her." 
Then he declareth the assumption by way of comparison with the 
Pharisee, " Thou calledst me to dinner," saith he, " but this 
woman loved me better than thou doest. I entered into thine 
house, and thou gavest me no water to my feet," after the fashion 
of the country : " But she hath washed my feet with tears. Look if 
this be a token of love." Then, again, " Thou gavest me no kiss," 
after the fashion of the country ; " but she, since the time I came 
in, hath not ceased to kiss my feet." Then, " Mine head with oil 
thou didst not anoint : But she hath anointed my feet with oint- 
ment. Therefore, she loveth me better than thou." 

Now the Pharisee could not discern of the penitent sinner ; 
but the Lord letteth him see that he can discern betwixt a hypo- 
crite and a true penitent sinner — there he hath jjaid him in his own 
hand. And the Lord letteth us see that he taketh heed, and shall 
take heed to the end of the world, to the least thing that thou 
doest for his cause to any of his. Who would have thought that 
the Lord would have taken heed to this ? The Lord will take 
heed who giveth him water to wash his feet, which is but a sober 
office. The Lord will take heed who will stoop do^vn and give him 
kiss, and wash his feet with tears. The Lord will take heed who 
will bestow common oil to anoint him with, or who will bestow 
precious ointment on him ; and in the great day, when all secrets 
shall be revealed, (look if he took heed what we were doing in the 



ON LUKE VII. 507 

world, Matt. xv. 34,) he will say, " Thou gavest me nothing when 
I was here in the world, thou visitedst me not :" and he will point 
out place, time, and all the circumstances unto thee. 

Then, brethren, if the Lord taketh so good heed what we do, 
well is the soul that giveth but a piece of bread to a hungry body 
for Christ's sake, or a coat to a naked body for his sake. And, 
therefore, ever have him before thine eyes, and say, " Lord, I give 
this to thee, that thou mayest not say to me when thou comest to 
judge the world, " Thou gavest me nothing." 

Now, I hear there is a great poverty and famine in this land, 
and wo unto them that are the instruments of hunger. Let us be 
so far from this, to be the causes thereof, that, on the contrary, we 
may pinch ourselves, that we may spare upon the needy ; for I see 
the Lord will try our liberality. Therefore, let us spare upon the 
poor in this land, that we may hear of the Lord in that great day, 
" Come ye blessed of my Father, for ye gave me meat and ye 
gave me drink in this world." And further, we see here, the trial of 
a hypocrite. How shalt thou know a hypocrite ? The Lord lay- 
eth down the rule : "Ye shall know them by their fruits ;" (Matt. 
vii. 16.) Ye shall know by their doings; a hypocrite hath many 
fair words. And I doubt not but this Pharisee, when he invited 
the Lord to dinner, had many fair words ; but there shall be little 
doing, at the least he shall never do any thing heartily. Where 
is this Pharisee's humility ? He offereth not to wash the Lord's 
feet, who was ever travelling and journeying, nor to kiss the Lord 
when he entered into his house, after the fashion of the country, 
nor shewed none heartsomeness towards the Lord. A hypocrite 
can never do any thing heartily, neither to God nor man. Then 
wouldest thou know a true Christian man or woman? Ye hear 
never a word out of her mouth, all this time that she is washing 
the Lord's feet with tears, kissing them, anointing them with oint- 
ment. So a true Christian hath few words, but many deeds. One 
good deed is worth ten words. And when thou speakest look that 
thy words be hearty, and savour of love. Look that thou bless 
not with thy mouth, and curse with thine heart. And whatsoever 



508 THE FIFTEENTH SERMON, 

thou doest, do it heartily, and though thou were but presenting a 
cupful of cold water to a poor body, do it heartily, and then the 
Lord shall count well of it, though it were never so little. Look 
what sentence the Lord giveth out concerning the poor woman 
that presented two mites : He saith, she gave more than they all 
did, (Luke xxi. 3.) Whatsoever thou doest, do it for the love of the 
Lord, still waiting for that day wherein the Lord shall reward thee. 
It is true, indeed, that he who hath any discretion will discern the 
heart by the very deed of the hand. And he or she that hath 
any heartsomeness inwardly, it will be manifest and uttered in the 
very deed of the hand outwardly. 

But stand thou not upon the sight of any man in the world ; 
but say, " Lord, thou seest the heart, thou seest with what hearti- 
ness I do this." And whatsoever thou doest, strive ever to do it 
with heartsomeness, for Jesus Christ's sake: so in doing thou shalt 
have joy. No man can do any thing heartily or joyfully but they 
who have tlieir eyes upon the Lord. 

Ye have heard the proposition, and the assumption also. Now 
lie Cometh to the conclusion, and he concludeth as it were in the 
teeth of the Pharisee, " Therefore her sins are forgiven her." Not 
that this love is the cause of the remission of her sins, but a sure 
argument and testimony of her faith. Her love toward Christ 
preceded not, nor went before the assurance of the remission of her 
sins, but it followed as a true token. So it is an argument not 
from the cause but from the effect, that testifieth assuredly, that 
the cause is and hath preceded ; that is, that she liath faith in 
Jesus Christ. 

Howbeit, the Papists abuse this place,i gathering here, that the 
love which this woman carried to Jesus was the cause of the re- 
mission of her sins ; but I leave them to their own vanity. 

Now, Brethren, after the example of this Pharisee, I shall never 
judge evil, nor be a sharp ccnsurer of a penitent sinner. For the 
poor sinner that bclicvcth once in Jesus Christ, and repenteth, and 

' '• Not only faith, (a? you may perceive,) but love or charity ohtainctli remission of 
sint;." Ehcmish Testament. — Note in locum. 



ON LUKE Yir. 509 

taketh purpose of amendment, (for faith and repentance go ever 
together) a sinner that believeth in Jesus Christ, will repent, and 
hate and detest sin to the death, wherewith he hath offended God. 
For when he hath once tasted of mercy, then will he say, " Alas ! 
that I have offended so lovino; and so merciful a father." For after 
that he hath once gotten a sense of the infinite mercy of God, all 
his displeasure will be, that ever he hath offended so loving and 
so merciful a father. I say, such a sinner may be assured of for- 
giveness. 

Now, mark the Lord's answer to the Pharisee. He saith not, 
" Howbeit she be a sinner, yet she is penitent and loveth me." But 
he saith, " She is no sinner, all her sins are taken away." For ex- 
cept all her sins had been taken away, and purged by him, it is most 
true that the Pharisee thought, to wit, the Lord would not have 
suffered her to have touched him, he would not have received the 
kisses of her mouth, nor the tears of her eyes. No, the Lord Jesus, 
that Holy One, (if thou be not made as white as the snow and all thy 
sins be not purged) he will not suffer thee once to touch him, nor to 
kiss his feet. It is a wonderful thino- to see such a sudden chanire 
in an instant, that so vile and so unclean a body should be so pure 
and so clean. Howbeit the body were as red as the blood, and as 
the scarlet, as the prophet Isaiah saith, in the first chapter of his 
Prophecy, and the 18th verse, yet, suddenly, he wiU make it as 
white as the snow and the wool. Indeed, it is true, thou wilt never 
be purged from the remains of sin, so long as thou art in this life ; 
but yet, notwithstanding, if thou put on that righteousness of Je- 
sus Christ, by faith, God shall count thee as clean as a glorious 
an gel in his sight. 

Now, when he hath ended the speech to the Pharisee, at the 
last he speaketh to the Woman, not thinking it enough to speak in 
her hearing unto the Pharisee. But to the greater joy and conso- 
lation of the poor woman, he speaketh to herself. Thou will run 
in and out, hither and thither, to get a word of the king. And 
why not, if so thy necessity require ? But strive to get a word 
out of the mouth of Jesus. Kings many times will give thee flat- 



510 TOE FIFTEENTH SERMON, 

tering words, but the Lord, when he speaketh unto thee, he will 
speak in truth, and with wonderful love. When he saith to thee, 
" Thy sins are forgiven thee," thy sins are forgiven thee indeed. 
For the word of the Lord hath an operation with it, for if he once 
call thee a Holy One, thou wilt be so indeed. The word of the Lord 
worketh in thee the thing that he speaketh, most powerfully. For 
he calleth these things that are not, and by calling he maketh them 
to be. So the Lord filleth her heart with joy ; her heart, no ques- 
tion, began to find joy Avhen she was speaking to the Pharisee. 
Now he filleth up her joy, for the fulness of joy is not gotten 
in an instant ; all joy is in the face of Jesus Christ. Think ye 
not, but this woman, when she heard this word, conceived an un- 
speakable joy in her heart ? And I say unto every one of you, 
who, as penitent sinners, will bewail your sins, and mourn for of- 
fending of God, and will purpose to wash the feet of Jesus with 
tears, and wipe his feet with your hair, as the Lord hath given me 
commission to speak, " Repentest thou sinner of thy sins ? Think- 
est thou to amend thy life ? Detestest thou thy sins ? Believest 
thou assuredly ? Lovest thou the Lord ?" I say to thee, thy sins 
are forgiven thee, in the blood of that same Jesus whom thou 
lovest so well. 

Now a word, and so I shall end. AVhen he hath spoken thus 
comfortably to the Woman, the Pharisee beginneth again to inter- 
rupt and to impede him — if it had been possible, to hinder the 
woman of her salvation. The rest about the table scorn him, 
" What is he this," quoth they, " that taketh upon him to forgive 
sins ? He taketh too much upon him, more than he is able to 
perform." So as the Pharisee concluded before, that he was no 
prophet, now they conclude that he was no mediator. 

Well, Brethren, the work of om- salvation hath many impedi- 
ments. Wilt thou seek salvation ? seek grace and mercy ? Then 
think not to come sleeping to grace ; for I say to thee, ere thou 
wantest a stop to hinder thee from grace, from remission of sins, 
thine own heart, by the suggestion of the devil, shall stand up in 
thy teeth and blaspheme, — as the Pharisee did first, and as the 



ON LUKE VII. 511 

rest at the table did thereafter, — and all to hinder the work of thy 
salvation. But see the end. Stayeth the Lord for aU this ? retreat- 
eth he his sentence again, and saith, " Thy sins are not forgiven 
thee ?" No, no ; the Lord's conclusion is past ; if he say it once 
to thine heart, and if he give once that persuasion in thine heart, 
so that thou mayest say, " Lord be blessed, my sins are forgiven 
me ; happy art thou ; they shall be forgiven thee. The Lord shall 
double it within thee. So he speaketh to the woman, as he would 
say, " Let them speak what they will, thou art in heaven : thy sins 
are forgiven thee ; go in peace !" There is no peace but the peace 
of the Lord, coming from the remission of sins. Cry peace as 
thou wilt, but if thou go not in the peace of the Lord, thou 
goest not in peace, but in war. The Lord is at war with thee ; 
and albeit thou gettest the king's peace, and all the world's peace, 
yet, if thou gettest not the Lord's peace, thou hast no peace at all. 
So well is he that hath his peace ; for they only may go in joy, 
that may say, " Now, Lord, I am at peace with thee, thou hast for- 
given me my sins." And if thou canst say this truly, thou shalt 
have such a joy in thy soul as all the kings in the world cannot 
give thee, nor all outward comforts and pleasures afford thee. 

Now, the Lord give us this peace, and a blink of that joy in the 
heart, through the remission of our sins ; for then, one day, we 
shall see the accomplishment of it, to our everlasting joy and sal- 
vation, in Jesus Christ. To whom, with the Father and the Holy 
Spirit, be all honour, praise, glory, power, and dominion, both now 
and evermore, world without end. So be it. 



THE SIXTEENTH SERMON. 



JOHN, CHAP. III. 



6. That which is born of the flesh is flesh ; and that that is born of the 
Spirit is spirit. 

In this conference that Nicodemus hath with Christ, — well-beloved 
in the Lord Jesus — first, Nicodemus coming to him by night, 
confesseth him plainly that he was a teacher that came from God, 
because there was none that could work those wonders that he 
wrought, except the Lord were with him. Then, the Lord Jesus 
begins to play the part of a teacher to Nicodemus, who was a doc- 
tor in Israel, and the first ground that he begins to instruct hira 
into, is the ground of regeneration ; for Christ came to make a 
a new world again, and to renew man, who was dead in sins and 
trespasses. Therefore he beginneth to instruct Nicodemus in this 
doctrine of regeneration, and he bindeth him to learn it with such 
necessity, that except he and whole mankind be regenerated, there 
are none of them that shall see the kingdom of God ; and this he 
doeth with a great asseveration, saying, " Yerily, verily." Nico- 
demus, hearing and fearing that heavy denunciation of banishment 
from the kingdom of God, but not understanding this regeneration, 
beginneth to reason that it was a thing impossible that he could be 
born again, because he was an old man, and it is not possible 
that an old man can enter into his mother s womb again. Christ 
answercth, and, answering, insisteth in that proposition of regene- 



ON JOHN III. 513 

ration, urging him again with a necessity of the same regeneration ; 
only He addeth to that that he spake before, the manner and way of 
this begetting, to wit, " of water and the Spirit." It is not a fleshly 
generation, but a spiritual generation, whereby a man is begotten 
again, by the renewing of the Holy Spirit in him, of the which 
water is the seal, to seal up our faith in that assurance of that re- 
generation or new birth. 

Now in this text which I have read, Christ insisteth in the same 
doctrine : and, likeas in the verse preceding he hath proponed the 
manner of this new birth not to be natural but spiritual, so in 
this verse, he sheweth Nicodemus what a kind of birth it is — 
" That," (saith he) " that is begotten of the Spirit, is spirit ;" that 
is, the Spirit of the Lord Jesus working, begetteth not a fleshly 
or corrupt creature, but a spiritual and heavenly creature. This 
he setteth not down simply, but he setteth it down by the way of 
comparison with the fleshly generation, to the end that Nicode- 
mus and all men seeing the corruption of the flesh, they should es- 
teem the more highly of that spiritual generation. And he saith 
that " the thing begotten of the flesh is flesh ;" that is, as the flesh a 
corrupt mass of flesli and blood, cannot beget but corrupt flesh, even 
so, the Spirit of the Lord Jesus cannot beget but that that is spi- 
ritual and heavenly. And thus ye see the meaning of this place. 

But because this place offereth occasion to speak somewhat of 
Regeneration, whereof the world had never greater need than at this 
present, — for I think that the world is going back again to that old 
corruption from the which they were delivered, — therefore, to the 
end that all things may be the more clear, I shall speak to you 
first of the flesh and generation thereof; next, of the Spirit and re- 
generation. And the Lord make us careful to find the Spirit to be 
eflectual in every one of us to Regeneration. 

Then, being to speak of the flesh, it shall be expedient to de- 
duce it from the fountain. There are two sorts of sin in this world. 
The one sort is called original, — that sin that man and woman is 
born with in this world, which they draw out of their mother's 
womb with their birth. The other sort is called actual sin, that 

2 K 



514 THE SIXTEENTH SERMON, 

stantletli in a doing and working, and which floweth and proceed- 
eth from that original sin, as from the fountain. I may not insist 
upon these things particularly, but I shall give you a short view of 
them. 

Original Sin^ standeth in two parts. The first is that horrible de- 
fection and apostacy which whole mankind^ in the world, from Adam 
to the end of the world, have made in the loins of Adam. For ye 
must understand, it was not Adam alone that sinned, and fell from 
God, but it was thou, and all others that ever were gotten of man, and 
born of woman, whole mankind made that defection. For it is said, 
in the seventh chapter to the Hebrews, and the ninth verse, that 
when Abraham paid tithes to Melchisedec, that Levi, who long after 
was not begotten nor born, was tithed in the loins of Abraham his 
forefather, he paid his tithe as well as Abraham did, even so, we 
being, every one of us, in the loins of Adam when he sinned, we 
made all defection from the Lord, and sinned in him. Upon this de- 
fection there followed a guiltiness, wherethrough there is none of 
us but we are obliged to die everlastingly. And if there were no 
more sin in all this world but that first apostacy only, there is mat- 
ter enough of thine everlasting damnation : thou needest not to 
heap sin upon sin, there is thine obligation to thine everlasting 
death and to damnation. This is the first part of original sin. The 
second part of original sin is the effect that followeth upon the first, 
a foul and horrible corruption, that entered in the whole nature 
of man, so that, from the top to the toe of man, there is not so 
much whole as one inch. Man is a vile, leprous creature, there is 
not a whole inch, neither in body nor soul, but all is infected. For 
brethren, that first defection past not away so, but it brought with 
it a fearful ruin and wreck'^ to mankind. And it leaveth behind it a 
foul stink and terrible darkness, and that came of the just judg- 
ment of God, punishing sin by sin. And this corruption of nature 

1 The reader will do well to compare witli this, the chapter on Original Sin, (xxv.) 
in the treatise on Effectual Calling, pj). 1 60, &c. of tliis volume. 2 \Y(. no^y gay^ 

all mankind. 3 It may be useful to the etymologist to know, that the original 

has wracke. 



ON JOHN III. 515 

bringeth with it the own giiUtiness and obligation to eternal death, 
so that sundry ways we are guilty of death. 

The Apostle Paul, (Eph. ii. 3,) setteth down this guiltiness, when 
he saith, " we were all children of wrath." This second part of it is 
it that Christ calleth here " flesh ;" in another place it is called the 
old man^. For by flesh we understand not this fleshly and bodily 
lump which we carry about with us ; nor yet, as the Papists^ call 
it, a concupiscence in this lump, and nothing in the soul ; no, no, 
but this flesh is a corruption both in soul and body, and in all the 
powers and faculties thereof; so that there is never an inch free 
from that pest. 

The Lord who made man (Gen. viii. 21) expresseth the work 
and the force of the flesh after the fall, where it is said, that after 
he looked and saw this corruption, he said that the whole imagina- 
tions of the cogitations of the heart of man are wicked and evil 
continually ; which words import, that man from his youth, yea, 
even from his mother's womb, could do nothing but imagine, think 
and forge evil, wickedness and all sorts of mischief. And when he 
saw this, he uttered a sad and a heavy voice, " It forthinketh^ me 
that ever I made man," (Gen. vi. 6.) And it was no small thing, no 
question, that made the Creator to repent that he had made man. 
What is man now but a filthy creature, and a pest to infect heaven 
and earth if it were possible ? 

But that ye may the better understand the incomparable great- 
ness of this evil which is in mau, I shall let you see how it hath 
spread itself through the whole power of the soul of man. For as 
for the body, I speak nothing of it. It is true, indeed, it never 
leaveth that body till it resolve it in earth again, which otherwise 
was made to be immortal, and in the mean time, till death come, 
it maketh the body to be subject to many great and fearfiil sick- 
nesses and diseases. Where from come these biles, the fevers, the 
palsy, the pest, the leprosy, and other diseases, but from this cor- 
ruption ? But I speak nothing of it. I wiU let you see how it hath 

1 Rom. vi. 6. Eph. iv. 22. Col. iii. 9. 2 See pp. 178-80 of this volume. 

3 i.e. Repenteth. 

2 k2 



516 THE SIXTEENTH SERMON, 

spread itself iu the soul of man. Brethren, there is never a power 
nor faculty in the soul but all is infected. This pest, it hath not 
only infected the inferior appetite, as the blind philosophers thought, 
and as the Papists do this day affirm. But where beginneth it ? 
What is the most excellent power of the soul ? It is the under- 
standing, the mind, and this is it that we call reason. This corrup- 
tion, it hath so entered into the soul of man, that when, as that 
understanding should be as a light going before to direct all our ac- 
tions, motions, and thoughts, the right way according to God's word 
and ordinance, it doeth nothing but fight and repine against the 
wisdom of the God of heaven. It is a hard matter that God 
hath created this understanding, and yet it fighteth against him. 
Paul saith, (Rom. viii. 7,) " that the wisdom of the flesh is en- 
mity against God ;" that is, the very understanding of man, which 
is the most excellent thing in man, is enemy to God, let be the in- 
ferior appetites. And, therefore, (Eph. iv. 23,) he desireth not 
only that the inferior appetites should be renewed, but that re- 
generation should begin at that which is most excellent in the 
soul, even that they " may be renewed in the spirit of their mind." 
Then ye see this understanding of .man is altogether corrupt, and 
that light of the mind is turned unto terrible darkness, and that 
this wisdom fighteth directly against God. For this reason of man 
fighteth not only against the wisdom of God set down and declar- 
ed in the law, but chiefly against that which is more against his 
wisdom manifested in the evangel — he esteemeth natui'ally to be 
but mere foolishness, that ever a man should get salvation by a 
crucified man, (1 Corinthians, i. 18.) 

And to go forward. This pest ceaseth not here, nor resteth not 
in the mind only, but it entereth into the roots of the heart, into 
the will and aflectlons of man. It hath entered so into his will, 
that when as this will of ours, this power of our soul, that we call 
the will, should have chosen that which is good, and refused that 
which is evil, according to the reason going before and informing 
what is to be chosen and pursued, and what is to be refused and 
eschewed ; it fighteth not only directly against that most holy 



ON JOHX III. 517 

wisdom and will of God, but even against that spunk of knowledge, 
liffht and reason that is left in man. For when man fell in Adam 
the Lord took not all kind of light from man, but he left in his 
great mercy in man some spunk of light and knowledge of the 
majesty of God the creator, whereby he might in some measure 
know his creator. And he left in man also some knowledge and judg- 
ment of politic things concerning our conversation and dealing with 
our neighbours, what is just and what is unjust, what is reasonable 
and what is unreasonable ; he left in him also some judgment and 
discretion of natural things, whereas he might have set up man as 
brutish as a dog or an ass. Notwithstanding of this, the raging 
corruption of the malicious will repineth against this spunk, and 
striveth to blot it out, that it should never utter itself to reformation, 
and to glorify God and to discharge a duty to man, in such sort, 
that it were a just judgment of God, that they should be made as 
brute as beasts ; as it went with the Gentiles, (Rom. i. 28,) " whom 
he gave over unto reprobate minds," so that they had not care of 
natural honesty or shame, but they wrought all sort of unclean- 
ness, because they detained the truth of God in unrighteousness, 
and suffered it not to reform them. And natural men have found 
this repining of this corrupt will contrary the reason and light of 
the mind, and they have said, " Video meliora prohoque, deteriora 
sequor^'' that is, " I see and alloAv better things, but I follow the 
worst^." And to be short, this wit of a man repineth as fast against 
the Lord's will, as the will of the devil doth. For by nature we Avill 
that same thing that the devil willeth, and there was never any 
thing so abominable that the devil hath pleasure in but we have 
pleasure of the same : " Ye," saith our Saviour, " are of the devil 
your father, and the lusts of your father will ye fulfil," (John viii. 
44.) Behold how great matter and occasion the Papists have to 
boast of free avIII to any good^ ; they are but vain blind bodies. 
The will of man goeth wholly with the will of the devil ; there 
is no such a thing. There is not so much as one jot of the will of 
man free : 3^et the corruption resteth not here, but it goeth for- 

1 See the same quotation, \>. 172. ' See i)p. 256, &c. 



518 THE SIXTEENTH SERMOX, 

ward, and pulleth and defileth all the affections that are in man ; 
as anger, love, hope, fear, &c. None of them are free, they 
fight all against God, they have no conformity, but a great repug- 
nance with that will of God. 

I go forward, and I will not omit the natural powers and facul- 
ties of the soul : and I afiirm that there are no powers of the soul 
that are natural, as the faculty and appetite of eating, of digest- 
ing, of expelling, but all are infected with this pest ; so that, 
brethren, there is never a power of the soul that is free of this 
corruption. Would ye understand what becometh of this corruji- 
tion, and what it doeth ? Being in the soul of man, it maketh that 
there is never a thought that a man thiuketh but it is a sin. And 
if thou have no more than nature, the least motion of thine heart 
is a sin in the sight of God ; never a word that thou speakest but 
it is a sin ; never a deed that thou doest but it is a sin ; never a 
way that thou wilt go but it is a sin, and, consequently, it maketh 
thee always subject to the heavy wrath of God. If thou stirrest 
but thine hand or thy foot thou sinnest, and the -svi-ath of God will 
pursue and follow thee, till at last thou be casten into hell if thou 
be not renewed. Besides this, so long as we remain in nature this 
corruption and pest is so forcible in every one of us, that there is 
not one sin in the world so great and abominable, but with plea- 
sure and delight every one of us would perform it, if the Lord of 
his mercy did not by his Spirit renew us, at least by his power 
restrain us when occasion is presented. The root and seed of all 
mischief under the sun is compacted in every man and woman. 
Marvel not when thou seest some running to adultery, some to 
murther, some to sorcery and witchcraft ; for that seed which is 
forcible in them would be as forcible in thee to all mischief, if the 
Lord restrained thee not. Naturally thou art as bent and inclined 
to these things as they are, if the Lord by his powerful providence 
did not restrain thee. When the Apostle Paul considcreth the 
strength and the force of that corruption that was in his heart, 
he saith, " I know that in me, that is, in my flesh, there is no 
good." And in another place the Prophet saith, " Except the 



ON JOHN III. 519 

Lord had left a seed in us, we had been made like Sodom and 
Gomorrha." (Esay, chap. i. verse 9.) 

Brethren, this same seed and root of bitterness is in every in- 
fant. Ye think they be angels, and men commonly call them in- 
nocents. No, no, they are but wolves' birds ;^ and there is a 
world of mischief within them which will burst out, when years, 
strength, and occasion concurreth, except the Lord restrain the 
same. 

Fm'ther, I advertise you of the deceitful lurking of this pest, for 
it is not only to be feared when it bursteth forth, and is fruitful in 
evil deeds, but also when it lurketh. Ye see if there be a pest in 
the flesh of man, before it be broken out, many a time they will 
think they have not a pest. So it is with this pest : it will lurk 
Avithin the flesh and sinews of the heart so quietly, that a man will 
think he is the holiest body in the world ; but touch him, present 
any object or small occasion, yea, apply but the holy law of God to 
that heart, incontinent his foul affections and lusts shall utter 
themselves, and burst out ; even as ye see sometimes that fire will 
be so hidden and covered under the ashes that it will not appear, 
and men will think that there is no fire there ; but as soon as 
there is any meet and apt matter, as wood, powder, or brimstone 
applied, then it will manifest itself and burst forth in a flame. 
Even so, albeit when men feel not their foul lusts and affections, 
they seem to themselves to be holy : yet speak to them of the law 
of God, forbidding and discharging such and such things to be 
done, then they shall find the passions of sin, which appeared be- 
fore to be dead ^dthin them, to begin to live, yea, to rage in the 
soul, and to bring forth fruits unto death, as Paul saith in his 
Epistle to the Romans, the seventh chapter and fifth verse. And 
then when these passions break out, happy is he that hath some 
part of the spirit of regeneration to repress them, and strive- 
against them in some measure. For, naturally, there is nothing in 

1 " Bird, burd, offspring. This term seems to be genei'ally used in a bad sense, as 
witch-burd." — Dr Janiieson, s. v. This seems to be an attempt of the editors to An- 
glicize the Scottish expression, " Tod's birds," (or " bairns,") used by Robert Bruce, 
(p. 354, Wodrow Edition,) and to which Dr Jamieson refers. 



520 THE SIXTEENTH SEKMUN, 

US to galustaiicl them, but wholly with all our force, and with 
greediness we will accomplish them ; yea, the devil sitteth betwixt 
the shoulders, yea, in the very heart of man, and carrieth him 
here and there to accomplish all sort of mischief in all kind of 
filthiness, and shall never let him stay till he bring him to destruc- 
tion. There is no power in man to resist, and, therefore, sin is 
said to reign, and to have a kingdom within us ; and except the 
Spirit of Christ come, and in mercy either hold down, or else mor- 
tify and slay that foul corruption, it shall slay us at the last. 

Ye see, then, how deceitful it is, and how easily men are de- 
ceived, whilst this corruption lurketh within and uttereth not it- 
self. 

But, bretliren, more dangerous is the deceit thereof when it 
bursteth out. We think that man to be in a miserable estate who 
is raging in this bodily pest, and yet is so blinded and senseless 
that he is not aware of the sickness till he die in the same. If he 
were sensible of the disease, he were in a better estate and condi- 
tion. And so is the estate and condition of man naturally, when 
this corruption begiuneth to utter itself; for ye see some raging 
in murder with pleasure, and washing their hands in innocent 
blood with greediness, and some committing adultery without 
any remorse, yea, boasting and vaunting of it among their com- 
panions ; others, abusing the benefits of God through intemper- 
ance in drunkenness, without any grief of conscience ; and others, 
delighting to oppress and spoil with violence such as they may 
overcome ; and, in the meantime, they have no grief, prick, nor 
trouble in their conscience for such doing. Are not such men 
miserably deceived, who, when they are going to judgment and 
wrath, rejoice ; yea, when they are posting to destruction, take 
their pastime ; when they are running to condemnation, laugh ; and 
who, when they are most miserable, think themselves most happy ? 
And this is the estate of many, and chiefly of the great men m 
this country. They rejoice and boast of their sins, and they 
think themselves in a good and happy estate, because they find 
no remorse nor grief in their consciences. 



ON JOHN III. 5'2l 

I shall use a homely similitude to declare this matter. A man 
will have a worm in his finger, or tooth ; it will keep itself quiet, 
and cease from gnawing for a season, and he will think he is whole 
enough, but take a little vinegar, or some such like piercing and 
sharp water, then she ^ will begin to gnaw, and then the silly man 
will complain that he was beguiled, when he thought he was well 
enough. Even so it is with the conscience of man ; for it lieth in 
the soul of man lurking, as a worm Keth in the flesh, and some- 
times it gnaweth and sometimes it lieth still, and letteth the mur- 
derer, the adulterer, the oppressor, go forward in murder, adultery, 
oppression, and other most abominable sins, without any accusa- 
tion, grief, remorse, or fear of the law of God, and threatening of 
the curses thereof. I shall tell you more than that. Sometimes 
the conscience of a miserable malefactor will be so senseless, that 
it will nowise be moved by the preaching. A murderer will be 
sitting before the minister ; a vile, filthy adulterer wiU be sitting 
there, devising how to accomplish their abominable lusts, in the 
meantime that the minister will be threatening judgment against 
their wickedness. They will not be moved with the threatenings, 
but will disdain and scorn them in their hearts, and will say, " This 
fellow doeth nothing but prate and rail what he pleaseth ; and, 
after preaching, will go out merrily to his dinner, and there curse 
and swear and blaspheme God's name, and thereafter go to his 
bed as a beast, or a senseless sow." 

But I admonish thee, O miserable wretch, in despite of thy 
teeth, thy conscience shall not sleep always. The conscience of 
all flesh shall be wakened one day, either to their weal or to their 
wo ; and that law which so securely men contemn many a time, 
shall be so powerful to waken the consciences, and to torment 
them, that by no means nor policy shall they be able to pacify 
them again. Their drinking, their hawking, their hunting, their 
carding, their dicing, and other pastimes, will not then bring 
comfort or true peace to the soul ; then that man who thought 
himself most happy when he was enjoying the pleasures of sin, 

1 She — the worm. 



522 THIC SIXTEENTH SERMON, 

shall think himself the most miserable wTetch that ever the earth 
bare. 

Brethren, the law that was given, and threatening thereof is 
wondrous terrible ; and for as little as many men account of it, 
yet either one time or other it shall be effectual to stir up and to 
waken the consciences of men ; I except no man. And if the 
conscience sleep still on in this life, till death overtake men, as it 
doeth in many, yet it shall be so wakened after this life in hell, 
that it shall never get leave to sleep again — it shall so gnaw upon 
the soul, that it shall never get rest. And in that great day when 
that righteous judge shall appear, the law shall be most forcible to 
raise in the soul dolor, grief, and anguish for ever, which is impos- 
sible for any flesh to overcome, exjiel, and put away ; yea, it is as 
impossible as it is to overcome the majesty of God his own self. 
For as the gospel is the power of God to salvation, to every one 
that believeth ; so the law is the power of God, to raise up dolor, 
terror, and anguish in the souls of impenitent sinners, and at last 
to bring them unto condemnation. Therefore, happy is that man, 
who, in the time of grace, when the gospel is crying unto every 
weary and laden soul to come to Jesus, and promising to ease and 
disburden all that come unto him, findeth his conscience wakened 
in mercy ; for now Jesus Christ, by his servants, is^ going through 
the world, offei-ing to cure all sorts of diseases, yea, even these 
that are most incurable. And miserable is that man who sleepeth 
on till death overtake him, for then the time of grace is past ; re- 
pentance then will be too late, it wiU not avail ; remission of sins 
then cannot be obtained. The voice of the law shall ever sound, 
" Cursed art thou, miserable wretch, for ever." The comfortable 
voice of the gospel crying, " Come all ye weary and laden," shall 
never be heard any more. Suffer, therefore, yourselves to be lanced 
and wounded in time, that ye may be compelled to come to Jesus ; 
and the Lord waken the conscience of these bloody murderers, 
adulterers, and oppressors in time, that they may see where away 
they are going, and at last may return to God ! 

1 Original, in, an evident niisprint. 



ON JOHN III. 523 

Now, hitherto we have handled this natural corruption and this 
noble^ flesh which men glory so much into. Now, let us speak 
something of that natural birth, " That which is born of the flesh, 
is flesh." And what can corruption breed but corruption ? What 
can a leprous man bring out but a leprous child ? Who can bring 
a clean thing out of filthiness ? No, not one, (Job, chap. xiv. 
ver. 4.) For why, brethren ? In this natural generation, as the 
parent naturally communicateth nature, and his own substance ; 
so, look what venom, vileness, and detestableness is in his nature, 
he giveth and communicateth it all to his children^. 

Men glory commonly much of these things which they get 
through their parents : they will say, I have gotten great heritages, 
much honour, and great riches by my father. But I say, that no 
man ever got so surely these things through their parents, as they 
get through them and their birth a poison and pest with their 
flesh, whereby they are made the children of wrath, and shall get 
hell for their inheritance. 

Brethren, happy is the man that can consider this natural un- 
cleanness, and is touched in conscience with the pollution v/hich 
he giveth to his children, and striveth to have it purged ; for in 
so doing, he both acquireth a good conscience to himself, and 
giveth his children a better heritage than if he left him all the 
heirships of the world. 

When thou hast begotten thy child, and gathered goods and 
riches together, and acquired great possessions unto him, then, if 
thou takest no care of the purging of that corruption which he hath 
contracted from thy loins, that same pest shall be laid to thy charge 
in that great day. 

Therefore, now having spoken something of the flesh and the 
generation thereof, let us now speak shortly of the Spirit and his 
generation. What is meant by the Spirit ? This Spirit is the 
Spirit of the Lord Jesus ; this Spirit is the Spirit of regeneration, 
who reneweth men and women, and, of old and sinful creatures 

1 This may be irony. But our author does not implj- this figure, and noble is pro- 
bably a misprint for vile, or some such word. 2 gge pp. 173, &c. 



524 TllJb: SIXTEENTH SERMON, 

maketh thein new and holy again ; for as soon as a sinful man be- 
ginneth to lay hold on the Lord Jesus, by a true and lively faith, 
so soon findeth he power and grace convoyed by his Spirit into 
his soul to renew it. 

Then to speak of Christ, because this Spirit is his Spirit. As 
Jesus Christ is our elder brother, so is he also our Father. lie is 
called the Father of eternity, (Esay ix. 6 ;) he is called the second 
Adam, (Rom. v. 14.) He is our spiritual Father, who begetteth us 
by his Holy Spirit. Now, compare the natural parent with this 
spiritual parent. Our natural parent is not only culpable and 
guilty of that first defection, but also of innumerable sins and 
transgressions following thereupon ; our spiritual parent, Christ, 
is culpable of no sin at all, but is full of all kind of obedience ; 
for he was obedient to the Father to the death, even to the death 
of the cross. Our natural parent is altogether naturally corrupt, 
— ^yea, a lump of sin, — but Christ, our spiritual parent, is not 
only clean, in nature, from all spot of sin, and perfectly holy, as 
he is man, but also he is holiness itself, because he is the Son 
of God from all eternity ; and what can be cleaner than cleanness 
itself? 

Now to come to their generation. The natural parent begetteth 
by the force of nature : there is a force in nature to beget. Our 
spiritual parent, Jesus, is far more able to beget by the power of 
his Spirit, who is the author of nature. The natural parent, by the 
force of nature, will beget flesh — a corrupt mass, a sinful creature, 
yea, the image of the devil. This will he give to his child. But 
our heavenly parent, the Lord Jesus, by his Spirit begetteth the 
Spirit, that is, a spiritual man, a holy and clean man, who hath 
no delight nor pleasure in sin ; for Saint John saith, in his First 
Epistle, chap. iii. verse 9, " He that is born of God sinneth not ;" 
that is, sinneth not as the worldlings do, mth pleasure and delight 
— sin reigneth not in him. Why sinneth he not ? " Because," 
saith he, " the seed of God remaineth in him ;" that is, his Spirit, 
by whom, as a lively seed, we are begotten and made new crea- 
tures. And what saith he more ? He saith, such a man " cannot 



ON JOHN HI. 525 

sin," that is, he cannot sin as the natural and unregenerate man 
sinueth ; he cannot follow the course of this world, and waUow in 
the puddle of sin as they do. And why can he not sin so ? " Be- 
cause," saith he, " he is born of God." It is a marvellous force 
that the Spirit of God hath ; he maketh a man that he cannot sin ; 
all the world will not make him to sin. The natural man can do 
nothing but sin ; all his actions are sins ; but he that is born of 
God cannot sin. 

Now this generation of the Spirit is called Regeneration, which 
word, albeit it be commonly in many men's mouths, yet few un- 
derstand what it meaneth. Therefore we shall set down the nature 
and definition thereof, and touch some particular circumstances 
which may serve for the better understanding thereof. Then, 
what is regeneration ? It is an alteration and changing of the 
whole nature of man, accomplished and performed by the power- 
ful, operation of the Holy Spirit. When I caU regeneration a 
changing of nature, I mean not that there should be any change 
of the substance and essence itself, either of the soul or of the 
body, as if that, by regeneration, the old substance were quite 
abolished, and a new substance brought forth, but I mean that 
there is a change and alteration of the qualities which are in the 
substance. 

I will let you see tliis in the powers and faculties of the soul, as 
in the mind and reason, in the will, and in the affections. In the 
mind and reason there must be a change of the wisdom of the flesh 
into the wisdom of God. Nothing is a greater enemy to God and 
his glory, to thyself and thy salvation, than the wisdom of the flesh ; 
and therefore, if thou wouldest be saved, this wisdom must be 
mortified, and thou must become " a fool, that thou mayest be 
wise," as ye may read in the First Epistle of Saint Paul to the 
Corinthians, the 3d chapter and the 18th verse. Instead of this 
wisdom, must be poured into the mind the wisdom of God. In 
the will and affections there must be a change of the frowardness 
and wicked inclination into holiness and a good inclination. 
Wliereas, before, there was nothing in them but firowardness, 



526 THE SIXTEENTH SERMON, 

— Lord, that man Is a froward creature ! when God commandeth 
him to go one Avay, he will go the plain contrary, — that must be 
mortified and slain ; and instead of it there must be wrought in 
the heart a propension and willingness, in some measure, to pursue 
and to do that which the Lord commandeth, and hath pleasure into. 

Now, howbeit I call regeneration a change only of the qualities, 
yet it is not so light a matter, and so easily performed, as men 
would think : for it is a greater work to renew man than to create 
him. In the beginning God created all things with his word, but 
before man could be renewed, the Son of God behoved to become 
the son of man, and suffer shame and ignominy, and die an ac- 
cursed death, " even the death of the cross." 

It is an easy thing for thee to say, " I must be changed ere ever 
I see heaven ;" but, brethren, it is not so soon done. It is the most 
difficult thing under the sun, to get the heart of a creature chang- 
ed. And they who have found this work sensibly to have been 
begun in them, have found how hard it is by their own experience. 
For I tell thee, that before thou be renewed, thou must deny thine 
own self; Christ saith, thou must rer^unce thyself, and take 
up thy cross daily, and follow him, (Luke, chap. ix. ver. 23.) If 
the Lord had only bidden us to renounce our friends, our father, 
our mother, our riches, our lands, and such other things as are 
without us, we would have thought it a matter hard enough, and 
scarcely would we have been induced to give obedience, as ye see 
in the young man in the gospel, (Matt. xix. 16.) But when the 
Lord commandeth us to renounce ourselves, even that thing that 
is most excellent — that which is most wise, this reason itself, the 
wisdom of the flesh — that^ furnisheth so many reasons to dissuade 
men either to profess or follow Christ. Wliat can be more hard ? 
But suppone reason were convinced, and the mouth thereof closed 
that it could get no shift to answer, yet thinkest thou so to be quit 
of thyself? No, the will and the affections will stand obstinately 
against the judgment of the mind, and follow out, and pursue that 
which the mind discerneth to be evil. 

^ That refers to reason, the wisdom of the flesh. 



ON JOHN III. 527 

So thou mayest easily see, that there is nothing more hard than 
to get this regeneration. Yea, thou mayest see that is a thing- 
altogether impossible, except that almighty Spirit of God be 
present and work it effectually in the soul. All the kings of the 
earth, with all their weapons and engines of war, cannot be 
able to do it — no, all the angels in heaven are not able to 
accomplish this work; " The weapons of our warfare," saith 
Paul, " are not carnal, but mighty through God, to cast down 
strongholds, casting down imaginations, and every high thing that 
is exalted against the knowledge of God and bringing into capti- 
vity every thought to the obedience of Christ." (2 Corinth, x. 4, 5.) 
There is no power in heaven or earth but only the Spirit of God 
that is able to renew one creature. And this power is granted to 
this our ministry, the preaching of the Evangel. Let great men, 
let worldly men esteem of it as they please, God hath ordained 
this ministry to minister this wonderful power whereby the souls 
of men shall be regenerate. 

Further thou must understand, that this regeneration is not per- 
fected in an instant, but in process of time. It must continue all 
the days of thy life. So long as thou livest, albeit thou livest a 
thousand years, this old man will not be perfectly and altogether 
mortified and slain, till the hour of death. Thou must all the days 
of thy lifetime be groaning under the burden of sin, subject to 
crosses and troubles, — away with lightheaded sinners, who say, they 
would always have their hearts up ! sadness becometh a sinner 
well — and thou must strive to find the new man to be renewed de- 
gree by degree, piece and piece, even till at last death be swallowed 
up of life, and mortality of immortality. And if thou wouldest 
have this work to go forward in thee, then set evermore Jesus thy 
Lord and thine head before the eyes of thy soul. Look upon him 
with the eyes of faith. For it is only his presence and the sight of his 
glory, that worketh this marvellous change. For there is a great 
odds between the sight of his glory, and the sight of the glory of 
worldly princes. For the sight of their glory will not change thee, 
nor make thee glorious, but vanisheth away in a moment ; but 



528 THE SIXTEENTH SERMON, 

the sight of the glory of Jesus shall change thee, and make thee 
glorious, whensoever thou beholdest him, either by faith in this 
world, or else face to face in the kingdom of glory. For when thou 
beholdest him with the eyes of faith here, thou shalt be changed, ac- 
cording to the measure of thy faith — and because thy faith is imper- 
fect, thy change here must be imperfect. But when thou shalt see 
him face to face, and behold him as he is, then shalt thou be like 
unto him in glory — thy change shall be perfect. His presence 
shall be effectual to change thy vile body, and to fashion it like 
unto his own glorious body. AYlien thou beholdest his glory, thou 
shalt be changed into the same glory. 

Therefore, ye see what need we have to find this regeneration 
begun in us here, and to find a continual progress therein all the 
days of our life, that so we may be assured that the Lord shall 
crown his work in us with glory in Jesus. 

And now to end. Then, surely ye see what corruption, mis- 
chief and venom, every man, without exception, communicateth 
unto his children, by natural generation. Therefore, Brethren, 
this is mine exhortation to all, both to great and small, — I except 
none, from the king to the beggar — Strive, as ye are instruments 
of generation, so to be instruments of regeneration, that your 
children may be taken out of nature, and planted in grace, and so 
be made members of the mystical body of Jesus Christ. Strive 
to bring them up in the knowledge of Christ, that so ye may be 
free of that heavy judgment which remaineth for all such as ne- 
glect this duty towards their children, and that ye may see God's 
blessing upon your children here, and may have hope of that eter- 
nal life and glory hereafter, which the Lord hath promised to his 
own in Christ Jesus. To whom, with the Father, and the Holy 
Spirit, three persons and one God, be all honour, glory, praise, and 
dominion, both now and for evennore. So be it. 



THE SEVENTEENTH SERMON. 



1 TIMOTHY, CHAP. I. 

12. Therefore, I thank him, who hath made me strong, that is, Christ 

Jesus our Lord : For he counted me faithful, and put me in his ser- 
vice : 

13. Wlien before, I was a blasphemer, and a persecutor, and an oppressor. 
But I was received to mercy ; for I did it ignorantly through unbe- 
lief. 

1 4. But the grace of our Lord was exceeding abundant with faith and 

love, which is in Christ Jesus. 

In this text — beloved Brethren in Jesus Christ — there is set down 
to us a notable example of thankfulness to God, in the person of 
the Apostle Paul, for that great and incomparable mercy which 
the Lord bestowed upon him, not only in forgiving him his 
gross and manifold sins, but also for setting of him in his service, 
and for the committing to him the message of reconciliation, and 
making him an Apostle to preach repentance and remission of 
sins to others. As the mercies which he found were wondrous 
great, so is he wondrous careful always to testify his thankfulness 
to God. And to the end the more cheerfully he may praise and 
thank God, he considereth and setteth down by degrees and in 
order his unworthiness, and the evil deeds that he did, notwith- 
standing whereof, the Lord extended his mercy most abundantly 
towards him. 

To come to the words. He saith, " Therefore, I thank him who 
hath made me strong, that is, Christ Jesus our Lord." These 

2l 



530 THE SEVENTEENTH SERMON, 

words depend upon the verse immediately going before. He said 
before that the glorious evangell of Jesus Christ was concredit to 
him, for the which cause he bursteth forth in thanksgiving, and he 
Baith, " Therefore I will be thankful to hira, who hath concredited it 
unto me." 

Then ye see, his thankfulness ariseth on two considerations : 
First, upon the consideration of the excellency of the Evangel of 
Jesus Christ : the gospel is glorious in itself, and it is come down 
from the blessed God. Next, upon the consideration of his own 
unworthiness : look how worthy the gospel was, as unworthy was 
he. Then considering that so worthy a thing was given unto him, 
and that he himself was so unworthy, he knoweth not what thanks 
to give, he cannot devise what manner of way to testify his thank- 
fulness. If once we could see what God were, how blessed that 
inviolable Majesty were, and what the evangell is, how glorious, 
how lively, and how powerful in operation, and then what our- 
selves are, how unworthy we are, now, Lord, what would we ac- 
count of Jesus Christ ? This heart that now is bound up, would 
then be loosed to thankfulness. But we see not what God is, and 
we have not found the glory and power of the gospel. Look what 
great commendation this Apostle giveth to the gospel, (2 Corinth. 
iii. 6.) When he comparetli the law with the gospel, and calleth 
the gospel the ministry of the Spirit, the ministry of righteousness, 
the ministry of life. Then again, we see not what ourselves are, 
how vile, how filthy and unclean we are. We see not that mystery 
of sin that is in us, and therefore we account so little of the gospel, 
and are so little moved when the Lord threateneth the away-taking 
of it. And to the end men may know how they ought to esteem 
of this ministry and of this gospel committed unto them, which 
now the world so much contemncth and disdaineth, we shall speak 
a little of the dignity and excellency thereof. To have the gospel 
of Jesus Christ committed to a man's charge is no small thincf. 
No, there is no flesh worthy of such dignity and honour. No, not 
the angels in heaven, let be silly mortal creatures. Is the creature 
worthy to dispose the treasures of salvation ? Is a man worthy to 



ON 1 TIMOTHY I. 531 

reconcile God and the world ? Is any man worthy to be an in- 
strument to bring remission of sins, peace of conscience, and joy in 
the Holy Ghost to the soul of man ? Is any worthy to bear wit- 
ness to the soul of man, that life everlasting appertaineth unto him, 
and is laid up for him in the heavens ? And this moved the 
Apostle to cry out, when he considered this, " who can be found 
meet for these things ?" (2 Cor. ii. 16.) And so, if we knew all that 
is contained in the gospel, we would say, that the angels them- 
selves are not worthy to bear such a message, to dispense the se- 
cret and hidden things of God, to confirm forgiveness of sins, to 
put poor sinners out of doubt, that the Lord loveth them, and 
taketh them for his children ; and last, that he will crown them 
with salvation, and everlasting life. And the consideration of this 
should move them whom the Lord hath set in his service, to follow 
the example of the Apostle Paul, and day and night to be thank- 
ful unto God, who chooseth such frail and poor creatures to such 
a high, excellent, and glorious office, as to offer salvation to them 
who before were condemned and castaways. Next, this considera- 
tion should move men faithfully and carefully to execute that 
charge which is committed unto them, as also to pray the Lord 
earnestly, that he would bless them mth graces and strength ac- 
cording to the weightiness of the calling, that they may be found 
faithful in that great day. For man of himself cannot do so much 
as to think a good thought (2 Cor. chap. iii. verse 5), let be to 
have such graces by nature as to furnish such a high and glorious 
a calling. And as the pastors have their duty to learn here, so 
the people also may and should make their use of it ; that is, when 
they come to hear the word of God, to the end that the gospel 
and the promises of mercy may profit and edify them, they should 
be resolved in themselves, that it is God that sendeth men unto 
them, and maketh them meet who were unmeet. And in this 
place the Apostle's mind is not only to humble preachers to ac- 
knowledge the grace bestowed upon them, but also to resolve all 
men that he that preacheth is sent from God. Otherwise, the 
preaching of the gospel will never profit them. 

2 l2 



532 THE SEVENTEENTH SEIiMON, 

And last, this serveth to reprove the vain thoughts and ungodly 
speeches of the common multitude ; for they think this ministry 
to be but a base and contemptible calling, and say, who should be 
placed into it ? Who but such fools and unworthy bodies as can- 
not be meet for another calling ? Who but kinless^ bodies ? But 
if a gentleman, an esquire's son, a lord's brother, &c., take on this 
calling, he is disgraced and abased therewith. But O unworthy 
wretch ! No emperor, no monarch, nor no flesh whatsoever, is wor- 
thy of so great a calling ; no, the angels in heaven honour not so 
much the commission as the commission honoureth them. If thou 
continuest in counting basely of it to the end, thou shalt find it at 
the last to be the most glorious thing that ever was ; but it shall 
be to thy confusion and destruction. 

Now I go forward. He cometh to a reason of his thankfulness ; 
" who hath strengthened me," saith he ; that is, of a weak body full 
of imperfection, blots and sins, Avhich might have hindered me from 
that calling, he made me strong and able. So the Apostle com- 
pareth his estate by nature, with that estate which he found of 
grace ; and when he was in nature, he saith he was weak ; and, 
under the word of weakness he comprehendeth his blasphemy, per- 
secution and oppression, which he setteth down hereafter. And 
hereby we may see, that men will never know the grace of God 
well, nor account worthily of it, until they consider what men are 
when God leaveth them to their own estate ; and when men get a 
eight either of themselves or of others, they will see that there is 
no goodness, nothing worthy of praise, but much mischief and 
misery both in themselves and in others. And when men once see 
and know this, then it will be an easy thing to them to judge of 
the grace of God, which supplieth and remedieth all wants and 
vices. 

When Paul looked to himself, he saw no goodness, and that, that 

' Klnless, sine gente, who have no kin to boast of. Hence tlie double force of the 
sneer of the Scottish judge at the praise bestowed on the impartiahty shown by the 
Englishmen, who, in part, administered justice in Scotland, under the Protectorate, — 
" Small thanks to them — kinle.is loons." 



ON 1 TIMOTHY I. 53^3 

had appearance of goodness, was nothing but evanishing smoke ; 
and, therefore, confesseth that whatsoever was in him by nature 
was corrected, and so he giveth the praise of all to God. 

Again, I see that none will account of Jesus Christ and his gos- 
pel, but they who find a power and strength in the gospel. There 
is a power in the gospel which all the faithful find ; for by the gos- 
pel, he that was weak to any good deed is made strong ; by the 
gospel, he that was dead is quickened and beginneth to live. This 
constrained the Apostle Paul to give such glorious and powerful 
styles to the gospel. He caUeth it " the power of God to life and 
salvation, (Rom. i. 16,) he calleth It "lively and mighty in ope- 
ration," (Heb. iv. 12.) The children of God find it powerful " to 
overthrow and cast down the imaginations of man and every strong- 
hold which is raised up against Jesus.''^ And whosoever findeth 
this, of necessity they must be thankful. Alas ! that there should 
be such a power and strength in the gospel, and that we should 
find so little of it ; for if we found it, it could not be possible but 
we would testify and practise by mouth and hand, by word and 
action, our thankflilness otherwise than we do. 

Now we come to the next argument which moved the Apostle to 
be thankful ; he saith, that " our Lord Jesus Christ counted him 
faithful, and set him in his service." He meaneth not here that the 
Lord foresaw that there would be some worthiness, goodness and 
faithfulness Into him, and therefore employed him, as vain and 
Ignorant men do affirm ; for are not all corrupt ? Are not all child- 
ren of wrath and subject to Satan ? What goodness then can God 
see in any of us, except he put It into us ? And what can move 
him to make a choice of one more than another, but only his good 
pleasure and free-liking ? But this he saith, to meet and stop the 
mouths of wicked and malicious men, who went about to disgrace 
his person and oflSce, and to make his preaching fruitless — the 
world Is now full of such persons. As If he had said, " Let men re- 
proach me, disdain me, set themselves against me, yet this is suffi- 
cient for me, that Jesus Christ who hath all authority, and who is 

' 2 Cor. X. 4. 



534 THE SEVENTEENTH SERMON, 

supreme judge, who only can absolve and condemn, and from whose 
sentence none can appeal, is on my side, and hath declared, by 
putting me into his service, and by calling me immediately with 
his own mouth, that he would use my ministry ; and declared, that 
where I was unfaithfid before, he accounted me faithful — he ac- 
counted more of me then I was worthy of." 

So by this the Apostle importeth a double grace which he got 
from Christ ; first, that whereas he was unfaithful, the Lord gave 
him faith, and so accounted him faithful ; next, that he had mani- 
fested, by calling him to be an Apostle, that he had a hking that 
he should be in his service. 

Then here ye see, that as before, he thanked God for the power 
and strength that he found, so here he thanketh God for that ex- 
ceeding mercy uttered in forgiving him his sins, and in calling 
him to be an Apostle. 

Hence we perceive, brethren, that no man will ever account of 
Jesus Christ, except he first find that Christ hath accounted of him ; 
yea, except he find that Christ hath accounted of him that which 
he is not ; whereas he is unfaithful, he must find that Jesus count- 
eth him faithful ; whereas he is unjust, he must find that Christ 
counted him just. Ye see by common experience, that when 
one man loveth another exceedingly, he will account more of him 
than he is to be counted of indeed, for love over-seeth and hideth 
many infirmities and offences. Was there ever such a love as 
Christ Jesus carried unto us, unworthy wretches ? For when we 
were vile and wretched sinners, ever offending the majesty of God, 
and procuring his wrath, the Lord Jesus, in the multitude of his 
mercies and infinite deepness of his love, covered our sins and hid 
our iniquities that they should not be seen by God. 

So when the Lord Jesus hath once extended the mantle of his 
mercy and compassion upon his chosen children, then albeit they 
were replenished with never so many vile and gross sins, yet the 
Lord will not lay them to their charge, but in Jesus he will count 
them just, righteous and innocent ; so he will account more of them 
tlian they are worthy of. For except that every one of us be per- 



ON 1 TIMOTHY I. 535 

Buaded of this, that we are greater men in the account of Jesus 
Christ than we are in ourselves, we shall perish in our sins for 
ever. 

The Pope, and that crew of his shameless ones, scorn this doc- 
trine of the Imputation of the righteousness of Jesus. They will 
have men to be justified by their inherent righteousness in God'a 
presence ; but I denounce, in the name of the great God, that if 
they go on, if they lean to their own righteousness, and if they find 
not the righteousness of Jesus to be imputed unto them, they shall 
never taste of mercy. 

But how knoweth the Apostle that the Lord accounteth so 
much of him ? The last words of the verse declareth ; " He put 
me into his service ;" therefore I know that he hath accounted 
more of me than I am. Wouldest thou know that the Lord hath 
accounted more of thee than thou art ? hath the Lord Jesus put 
thee into his service ? then he accounted of thee. Lideed, I grant 
that there are many who are called to oflices, both in Church and 
policy, who cannot, nor may not say that, therefore, the Lord 
hath counted them faithful ; for there are many who are not sent 
of God, but who run unsent, and are thrust out by their own cor- 
rupt affections — as by ambition, by vainglory, by desire of prefer- 
ment, by covetousness. Oftentimes ye see that many, who have 
the place and name of pastors, set themselves to trouble the estate 
of the Church, and to give offences unto the weak ones, to speak 
nothing of their negligence in that calling. And such like,^ in the 
seat of justice, ye will see men without regard of God, conscience, 
nature, and common honesty, to give out wicked judgment, and 
maintain manifest heinous crimes, and to stand directly in contrary 
terms with the majesty of God, countermanding where he hath 
commanded. 

Therefore, such persons cannot allege that the Lord hath 
counted them faithful, and men cannot say that they are set into 
these offices by God's hand, but, as it were, by Satan. Therefore, 
to the end that thou mayest know whether the Lord counteth 

1 i. e. And in a similar manner. 



536 THE SEVENTEENTH SERMON, 

thee faithful or not, look and see that thou have these signs and 
testimonies, which may bear witness that the Lord hath called 
thee. It is true, men now-a-days cannot have such a persuasion 
as Paul had, for he was called immediately by the mouth of Jesus 
Christ from heaven, and therefore he might speak confidently ; 
but it is as true there are none whom the Lord calleth but they 
have some signs thereof. Look, therefore, if thou have an earnest 
desire to glorify the Lord in the riches of his mercy, to propagate 
the kingdom of Jesus, to draw men from darkness to light, from 
misery to felicity, from death to life, from hell to heaven ; look if 
thou hast grace, in some measure, for such a calling ; look if the 
Lord accompanieth thy ministry with evidence and demonstration 
of the Spirit, and by thy preaching hath acquired subjects to his 
kingdom; look if thou do the work of the Lord cheerfully. If 
thou have these tokens thou mayest be assured in thy conscience, 
and other men also may be persuaded that thou runnest not unsent ; 
but if thou hast not these tokens, then boast not of this, that thou 
art in a calling. And, to speak more generally to all them who 
are called Christians. Wouldest thou know, in what estate and 
calling soever thou art into, whether private or pubUc, whether 
the Lord account more of thee than thou art worthy ? whether 
he accounteth thee faithful or not ? Look to the marks, signs, and 
tokens of a true Christian, — if thou find them in thee, — as, namely, 
whether thou hast a pleasure in body and soul, through infirmity, 
to serve the Lord, to be exercised in the means of grace, in preach- 
ing, prayers, reading, conference, &c. ; look if thou have a pleasure 
to approve thyself in all things to thy Lord and Master ; look if 
thou have a care to further others in the course of Christianity 
and way of repentance. Then, if thou hast these tokens, thou 
mayest rejoice. 

Then he goeth forward ; and he cannot sufiiciently set out that 
mercy which he found, he knoweth not how nor in what terms to 
utter and proclaim it. If we could find that mercy of Jesus, we 
would see that the heart would never satisfy itself with thinking 
of it, or the mouth with speaking of it. And to the intent that he 



ON 1 TIMOTHY I. ^537 

may magnify the greatness and the riches of the mercy of the 
Lord, he confesseth and setteth down, although to his own shame, 
his former sinful life and behaviour in sundry degrees : " ^^^lereas 
before," saith he, " I was a blasphemer, and a persecutor, and an 
oppressor." Look if he thought much of himself; he was one of 
the cruellest persecutors that ever was in the Church ; he was in 
a rage against Christ. 

Behold, Brethren, Paul is not ashamed to paint out himself in 
his own colours, and, particularly, to confess his former evil deeds, 
and to registrate them to his own shame to the world's end. 
Yea, ye shall see in sundry places where he speaketh of himself, 
that he can never satisfy himself in aggreaging his own wicked- 
ness. The sinner who hath found mercy will not regard to dis- 
cover his sins to his own shame, and to tell all the world of them, 
that he may glorify him who hath given him mercy : he will not 
stand upon his reputation, but he will prefer God's glory unto his 
own account ; he will glorify the Lord with his own shame. 
When David found mercy for his vile adultery and abominable 
murther, he not only confesseth his sins to his own shame, but also 
ascendeth to confess the natural corruption which he had from the 
loins of his parents. 

The man that hath fallen into a notorious and vile sin and of- 
fence, and yet for shame wiU not confess it that God may be glori- 
fied, that soul hath never felt the mercy of God. And if thou 
hadst felt that mercy of God, thine heart would be loosed and thy 
mouth also, to glorify God by an humble confession. 

Moreover, ye may perceive out of these words how and what 
way the Apostle found the strength and power of the gospel. He 
found a power in it, but not at the first instant ; but ere ever he 
felt the power of the Lord, he findeth himself to be weak, and ere 
he felt the mercy of God, he findeth himself to be a miserable man. 
Thou shalt never feel the power of God, except first thou feel thine 
own weakness ; and thou shalt never feel his mercy, except first 
thou feel thy misery. And, therefore, the Lord Jesus many a 
time, sundry ways crosseth his own in this life, to the end that 



538 THE SEVENTEENTH SERMON, 

they may know and feel their weakness and misery, and so go out 
of themselves to find strength and mercy in Jesus Christ. Some- 
times he will exercise his own with shame and reproach in the 
world ; sometimes with heavy diseases and painful sicknesses ; 
sometimes with want of the outward comforts of this life ; some- 
times with trouble and terror in the conscience — and all to this 
end, that they may know what they are without the Lord ; how 
weak, how frail, how abject and naughty they are ; that so finding 
themselves as nothing, they may be compelled to renounce them- 
selves, and to seek to be found in Jesus. Yea, after the Lord hath 
drawn them to him by crosses, the Lord useth all the days of their 
lifetime to expone them to crosses, that every day, finding more 
their wants, infirmities, and lack of comfort in themselves, they 
may the more daily seek and strive to be found in Jesus, who 
can supply all their wants, and furnish every thing that they stand 
in need of. 

It is true, indeed, many a time the Lord will not exercise his 
own with crosses, but spare them and let them have liberty, and 
give them in abundance the outward comforts of this life before 
they be effectually called. Look to Paul. Before he knew Christ 
he boasted much of his worldly prerogatives, of his kindred ; he 
was a gentleman — he was in great account — by the law a Pharisee, 
(Philip, iii. 5.) He knew not what the cross meant. 

The Kke ye will find in many other of the saints of God. But 
as soon as he calleth them effectually, he layeth the cross upon 
them ; that seeing their weakness, and distrusting themselves, 
they may learn to renounce themselves, and desire to find the 
power and life of Jesus in them, which they will find effectual in 
the cross in a wonderful manner. Look 2 Corinthians xii. 8, 9, 
10 : the Lord layeth manifold crosses upon Paul ; and when, with 
tears, he prayeth that the Lord would take them away, he getteth 
this answer, " My grace is sufficient for thee, for my power is 
made perfect through thy weakness ;" meaning that he will be glo- 
rified, and make Paul to find strength in him when as he is weak 
in himself. And never one is strong in Christ but when he feeleth 



ON 1 TIMOTHY I. 539 

himself weak. Therefore, he subjoineth, that he would rejoice 
and take pleasure in his infirmities, that the power of Christ might 
dweU in him. He saith, (2 Cor. iv. 10,) " Every where we bear 
about in our body the dying of the Lord Jesus, that the life of 
Jesus might also be made manifest in our bodies," — when the body 
by crosses was dying, then he found the life of Christ. And no 
soul shall find that life without it be dying. Therefore, if ever 
thou wouldest find the power and life of Christ in thee, be careful 
to feel thine own weakness and misery. 

Yet mark the words. He saith, " notwithstanding of my sins, the 
Lord had mercy upon me ;" and if ye look to the speech, it im- 
porteth a wondering that ever he should have found mercy, who 
was such a great sinner. It is the greatest wonder that ever was, 
that one sin is forgiven to a sinner, suppose it were but an evil 
thought : and if thou sawest that great, inviolable, and infinite 
majesty, and the greatness of thy sins, thou wouldst wonder that 
ever thou gettest one sin forgiven thee, let be blasphemy and per- 
secution forgiven thee. And wonder thou as thou wilt ; all the 
angels of heaven wonder that sinners should get mercy, and that 
God loved the unworthy world so, that he would give his only son 
to die that they should live for ever. And they wondered when 
Adam and the fathers of old got mercy ; but when Christ came 
into the world to die for the sins of the world, they wondered far 
more at that mercy, and with cheerful voice praised God for the 
same, saying " Glory be to God in the high heavens, and peace on 
earth, and towards men good wiU." (Luke ii. 14.) Look also w^hat 
the Apostle saith to this purpose to the Ephesians (chap. iii. verse 
10) ; it is their pleasure to pierce into that mystery, and to look 
to that mercy ; but miserable man, to whom it belongeth, commonly 
wondereth not at it. But albeit the profane man when he is 
sleeping in sin, and going on in an evil course, thinketh it but an 
easy thing to get mercy ; and albeit he wonder not much when he 
seeth another miserable sinner to get mercy, but account it a mat- 
ter of sober^ importance, yet — if it please the Lord once to waken 

1 Unexciting, small. 



540 THE SEVENTEENTH SEllMON, 

his conscience, and make his sins to appear in their own colour, 
how great, how vile, and how detestable thej are, and what it is 
to offend that infinite and inviolable majesty, that omnipotent 
Jehovah who created all things, and to find the terrors and tor- 
ments of that inevitable wrath and everlasting pain ; and if the 
Spirit of God leave him there to his own self, and help him not 
forward — he would conclude that there were no mercy for him, and 
he would marvel that ever a sinner should get mercy ; for he would 
see the justice of God as a wall of fire standing before God, hold- 
ing off the sinner, that he press not to come near to God.i gg 
such persons would dite their own dittay,^ and give out their own 
doom against themselves. And except it please the Lord to send 
his Holy Spirit — who searcheth all things, yea, the deepness of God 
— out of his own bosom to a miserable sinner, thus exercised, to 
convoy him through his justice through that wall of fire, and to let 
him see and feel the mercy of God in the Lord Jesus, he would 
never, nor durst never claim to his mercy. Only they who get 
that Holy Spirit — who cometh out of that deepness — to convoy the 
creature to that unsearchable deepness, (for albeit the deepness of 
that mercy be infinite, yet the Spirit of God searcheth out that 
deepness,) wall acclaim and apprehend mercy ; and then such per- 
sons will marvel, that ever themselves, or any other should have 
found such infinite mercy : and the saints of God in the kingdom 
of heaven shall ever be exercised in marvelling at the mercies of 
God upon them. 

It is true that many vain, wanton men, when they are going on 
in sin, being drunken and bewitched with the pleasures of sin, 
and mad in their damnable course, will promise mercy to them- 

1 If tliis sentence does not belong to that unfinished class technically called amxi- 
Xot/Sa, it is, at the best, an awkward one, from which character all the mysteries of 
punctuation can hardly rescue it. 

2 {. e. Would wi-ite out the accusation a;;;ainst themselves. Dittay is not to be con- 
founded with ditty, a song, which Johnson derives from the German dicht. The for- 
mer, (probal)ly from dictum,) is a term of Scottish law, and signifies a criminal charge, 
or an indictment, as — " whereupon dittay or indictment is taken np." — (Rcgiam Ma- 
gistat., fol. 1G3.J It is not noticed by Jamieson, but will be found in a work of groat 
value and merit, the Imjyerial Dictionary, now in course of publication. 



ON 1 TIMOTHY I. 541 

selves, and will apply mercy to sin, to make sin more and more 
sweet, as if it were not sweet enough before. But away with thee ! 
for mercy appertaineth not unto thee, but wrath and judgment, so 
long as thou reraainest in that estate. Thou art not in that estate 
that thou mayest claim to his mercy ; for only the man who hath 
a sad, a contrite, and a broken soul, may acclaim to mercy, and 
such a man, in greatest sadness for sin, shall have unspeakable joy. 

Now after he hath wondered at the mercy of God, in the end 
of the verse he setteth down a cause, not so much wherefore God 
gave him mercy, as that God was so ready to give him mercy. 
He saith that he " was an ignorant ;" and that he proveth, " because 
he wanted faith." His ignorance deserved no mercy, but rather 
made him culpable and guilty ; for the Lord will not allow such 
an excuse in that great day; but ignorance maketh the sin the 
less. The sin that proceedeth from ignorance is not so great as the 
sin that proceedeth from knowledge ; for the servant who know^eth 
not the master's will, and doetli it not, shall be striped with few 
stripes ; but the servant who knoweth the master's will, and doeth 
it not, shall be striped with many stripes, (Luke xii. 47, 48.) 

But, for the better clearing of this point, we must understand 
that Paul meaneth not that every sin which is committed willingly 
and wittingly, men knowing well enough that they are sinning, 
shall not be forgiven ; for in what case should we all be into then ? 
Do we not all, many a time, sin wittingly and willingly ? do not 
our consciences challenge us in the very act ? will we not do wrong 
to our neighbour in his person or in his goods, or in his name and 
account ? Yes, no question ; and we cannot justify ourselves in 
our doings. If, therefore, they who oiFend God, even with open 
eyes, were condemned without hope of mercy, alas ! in what case 
would we be into ? He meaneth not then of all sins in general ; 
he meaneth not of the sins committed against the second table — 
against our neighbours ; but, by joining ignorance and misbelief 
together, he sheweth that he meaneth of the resisting of the truth 
of God, — which is a far greater sin than theft, whoredom, or back- 
biting ; for they who resist the truth do as much as in them lieth 



542 THE SEVENTEENTH SERMON, 

to pluck God out of his seat, and to put out the remembrance of 
his glorious majesty, that he reign no more. And they say in 
effect, " Let me alone with God and I shall handle him well enough. 
I shall bring him to nought ; he shall not reign ; I shall fight against 
him." Therefore Paul, speaking of such an accursed sin, saith, not 
without cause, " I did it of ignorance ;" as if he had said, " It is true, 
to blaspheme God's name, and to tread God's word under feet, 
and to persecute the saints of God, is a sin that surmounteth and 
surpasseth all sins, and I am culpable of this sin ; but, what ! I did 
it not wittingly, for I thought I served God when I was an enemy 
to the gospel, because I wanted faith." Indeed Paul was a 
learned man, and brought up in all good literature, as we read in 
the third chapter to the Philippians; as for the knowledge of the law, 
and the tradition of the Pharisees, he surpassed the rest, (Gal. i. 
14.) Yet, for all this, he saith he was ignorant, because he wanted 
the knowledge of Christ. Suppose thou knowest all the world, 
and yet if thou knowest not Jesus Christ, thou knowest nothing ; 
and though thou knowest all the laws in the world, all humanity 
and philosophy, yet, if thou knowest not Christ, thou knowest 
nothing. Now blessed is that soul that knoweth Christ, albeit he 
knew no more,^ for in the knowledge of him standeth life everlasting. 
Mark again. He saith, " because he was ignorant," therefore 
" he was a blasphemer and persecutor." Ignorance is a dangerous 
thing. They who are ignorant of Christ ; they who have not faith 
in him ; they who know not what a glorious personage he is, 
what incomparable benefit he brought with him unto the world ; 
who have not found his mercies ; who have not been sensible of the 
forgiveness of their sins ; who have not found the image of God 
repaired in them ; and they who have not found that peace of 
conscience and joy in the Holy Ghost — they will persecute Christ, 
and his gospel, and his saints. It is a dangerous thing for the 
saints of God to dwell among ignorants and unbelievers, for such 
men are unreasonable — yea, they are atheists. The Apostle Paul 
requesteth the Thessalonians to pray to God for him, that he may 

1 She knows — and knows no more — her Bible true, &c. Cowper: 



ON 1 TIMOTHY I. 543 

be delivered from froward and unreasonable men ; " for," salth he, 
" all men have not faith," (2 Thessal. iii. 2.) This land is full of 
atheists ; and give them but a watchword, they would soon make 
a massacre. And it is a marvel that the Church of God standeth 
80 long amongst them ; for few is the number, and silly is the flock 
of God that believeth, in comparison of them who remain in igno- 
rance and infidelity. We should, therefore, pray to God daily, that 
he would deliver his own saints from them, and that, by his power- 
ful providence, he would restrain their malice and fury, and guard 
his own on all sides. Further, think not that Paul allegeth his 
ignorance, that thereby he may justify himself, as if it were with- 
out fault and offence. For no man's ignorance shall serve to be a 
cloak to absolve him before God ; it will not serve a man to say, 
" I thought not of it ; I thought otherwise, I knew it not ;" but if 
he get not mercy, he must die for his ignorance. But he allegeth 
it, to let men see that it was not of malice and despite that he set 
himself to fight against God, and therefore that the Lord was more 
ready to forgive him. 

Then, consider that the Lord taketh heed, and regardeth the 
grounds and fountain of sin — wherefrom it proceedeth, and, ac- 
cordingly, he is either more easy, or more hard to shew mercy. 
There is a sin against Christ of ignorance, and such was the sin 
of Paul ; there is a sin against Christ of knowledge ; this is a 
higher degree, and this sin will hardlier get remission. This sin of 
knowledge is of two sorts ; for either it cometh of infirmity or else 
of malice. If it come of infirmity, as fear of trouble, danger of 
life, it may find mercy. Such was the sin of Petei", when at the 
voice of an handmaid he denied his master Christ, for he knew in 
his conscience that he said and did wrong ; yet it proceeded of in- 
firmity, for fear of his life. For as Bernard saith, " Petrus peccavit 
contra veritatem, non contra caritatem" for he loved him in his 
heart whom he was denying with his mouth. And therefore he 
found mercy, albeit his sin was higher than the sin of Paul was. 
But if it come of malice and despite against God and the light of 
his gospel, it getteth no mercy. That is, if a man come to this 



544 THE SEVENTEENTH SERMON, 

point, that when he knoweth God's truth — albeit he be not moved 
with infirmity, fear or danger — that he will say in his heart, "I know 
that this doctrine is truth, it is the truth of God, yet I will go of 
set purpose to fight against God ; I will go clean against it ; I will 
do so much as in me lieth to bring it to nought ;" — when a man 
Cometh thus far this man carrieth a mark about with him, whereby 
he may account himself a condemned person. Such was the sin of 
Judas, and of Julian the Apostate ; for of very malice they sinned 
against Jesus Christ and his gospel — therefore they got no mercy. 
And well were it with many of this land, and namely these whom 
the Lord hath promoved and preferred above others, who have sold 
themselves to the Antichrist, that man of perdition,^ either quietly 
and craftily to undermine, or else openly, if occasion offer, to per- 
secute the Church and saints of God ; well, I say, were they, if 
either they did it of ignorance, or of infirmity and weakness. 

Now to come to an end. In the last verse he returns again to the 
grace and mercy ; " But the grace of our Lord superabounded so 
much the more. My sin was great, but it reached above and sur- 
passed my sin." He wondered before of the mercy of God ; but now, 
finding unspeakable joy proceeding of this mercy, his heart is en- 
larged and his tongue loosed with cheerfulness, to magnify his mercy. 
" Where sin aboundeth," saith the Apostle, " there grace super- 
aboundeth," (Rom. chap. v. ver. 20.) Go to thine own experi- 
ence, and consider what motions thou hast found in using the 
means of grace, sometimes at the hearing of the word, sometimes 
at the holy sacraments, sometimes in prayer, and sometimes in me- 
ditation ; and I will let thee see that grace superaboundeth. Wilt 
thou not feel when thy heart is very sad, when it is burthened with 
exceeding grief and displeasure ; when thou art sighing, sobbing 
and groaning under the burthen of sin, and when thou art pouring 
out tears abundantly before God because of thy sinful life and fool- 
ish race which thou hast run ; will ye not find exceeding, yea, in- 
comprehensible joy to arise out of that sadness at that same time, 
which will swallow up all displeasure and sadness — such a joy, I 

1 2 Thess. ii. 3. 



ON 1 TIMOTHY I. 545 

say, as the like whereof all worldly pleasures and comforts cannot 
be able to afford ? No question but if thou be the child of God, 
sometimes thou wUt find this joy. Now from whence proceedeth 
this joy but from the feeling of a superabundant mercy, forgiving 
thee all thy sins ? For as sadness riseth of sin for offending such a 
loving God and merciful father; so the joy riseth of the assurance 
of forgiveness of sin in his superabundant mercy ; and if there were 
not a superabundant mercy the joy would never swallow up the 
sadness. So if there were no more to testify that the mercies of the 
Lord superaboundeth but the unspeakable joy mixed with sadness, 
it is as sure an argument as ever was in the world. Yea, and when 
thou feelest this joy, wilt thou not be compelled sometimes to burst 
out, and to say, " Lord thy mercies are superabundant, where sin 
aboundeth there thy grace and mercy aboundeth more ?" So if thou 
wouldest feel this surpassing joy, strive not so much by a general 
knowledge and bare contemplation to know that the mercies of 
God are infinite, and to speak of them that they are above all his 
works, higher than the heavens, deeper than the sea, and broader 
than the earth ; but chiefly to find and feel them by experience in 
thy own soul (for a bare knowledge and naked speaking without 
feeling avails nothing) — and then thou shalt find such a joy as will 
make thee contemn and disdain all joys that thou found before in 
sin, or in these worldly courses, and it shall make thee to say, that 
thou never knewest before what true and solid joy meant. And to 
the intent thou may est find this superabundant mercy, which is the 
cause and fountain of this joy, strive to have sadness and bitter- 
ness in thy soul for the offending of so loving a God and merciful 
father ; for none is capable of this mercy but he who hath a con- 
trite, a broken and bruised soul. The Lord, therefore, give us 
grace to feel the burthen of sin, and to groan under it, that we may 
taste of that " superabundant mercy," and so may find that true 
and soHd joy, that passeth all understanding, in Jesus Christ. So 
be it. 



2 M 



THE ElGHTEE>iTH SERMON. 



1 TIMOTHY, CHAP. I. 



14. But the grace of our Lord was exceeding abundant with faith and 

love, Avhich is in Christ Jesus. 

15. This is a true saying, and by all means worthy to be received, that 

Christ Jesus came into the world to save sinners, of whom I am 
chief. 

1 6. Notwithstanding, for this cause was I received to mercy, that Jesus 

Chiist should first shew on me all long-suffering, unto the ensample 
of them, who shall in time to come believe in him unto eternal 
life. 

The Apostle Paul — well-beloved Brethren in Christ — considering 
that the Lord Jesus bad sbew^ed such mercy upon bim as to con- 
credit to bim the glorious Evangel of the blessed God, immedi- 
ately falletb out in a thanksgiving to Christ. There are two 
causes in the proposition of the thanksgiving. The one is taken 
from the power of Christ, wherewith be is made strong; for when 
be was nothing the Lord Jesus made bim strong. The other is 
from the mercy of Christ when lie was unfaithful, — bow could a 
blasphemer be faithful ? — The Lord was so merciful, that be made 
bim faithful, and this be declaretb, because be being before a per- 
secutor, the Lord made bim an ambassador of that same Evangel 
which be persecuted. He leavetb not this mercy, but insisteth in 
magnifying of it, in regard, that not only be Avas a preacher, but 



ON 1 TIMOTHY I. 517 

likewise lie was a true Christian man. Ere ever he set down this 
mercy, he telleth what he was before, and he saith, " When I 
was a blasphemer, and not only that, but with torments compelled 
the Christians to blaspheme, I was a persecutor, and yet further, 
an oppressor." He leaveth nothing untold of himself, and he think- 
eth no shame to honour that God who had mercy upon him with 
his own shame, and he registrateth his own misbehaviour to his 
shame, that every one of the saints of God, to the end of the world, 
may say, " Glory be to God, that hath shewed mercy on such a sin- 
ner." Then he wondereth and saith, "but he had mercy upon me;" 
and therewith by the way he joineth a reason why the Lord shewed 
mercy so readily on him, because he did it not of malice or know- 
ledge, but he was blinded — he did it of ignorance, he was destitute 
of faith ; but as soon as he got mercy, he changed his course. Yet 
he leaveth not off, but entereth into a deeper consideration of this 
grace, and he saith, " The grace of the Lord abounded exceed- 
ingly, my sin abounded, but grace superabounded." And these 
words are from the sense of the heart ; the heart beiug opened with 
the sense of grace, openeth the mouth that it uttereth these words, 
" The grace of Christ is superabundant ;" for if the heart be filled 
with the sense of grace and mercy, it will make the mouth to pro- 
claim the mercy of God, and to extol it higldy. The cause why 
we cannot set out the mercy of God in his terms, is because in us 
there is no feeling of mercy ; therefore it is that we utter words 
so slender and of so little valour, when we speak of that love and 
that mercy as it were a thing of none importance. ^Mien he hath 
told that the grace of the Lord superabounded, he addeth also 
" with faith and with love in Jesus Christ." He declareth that 
superabundant gi'ace, by a wonderful mutation and change that was 
made in him by the power of Jesus Chnst, that of a blasphemer of 
Christ he is made a believer, apprehending him by faith, of a per- 
secutor and oppressor of the saints of God, he was made a lover of 
them. 

The sense of the mercy of God, and faith in Jesus Christ, 
bringeth forth love in the henrt. And whosoever hath assui'ance 

2 31 2 



048 THE EIGHTEENTH SERMON, 

of mercy and true faith, his heart will be joined with Christ, and 
he will have a great love towards him. Then for Christ's sake he 
wall love all his saints. There will not be a soul in the Church of 
Christ but he will love him so entirely that he would give his life 
for him, and as he will love him, so he will pity him. For he that 
hath faith, will both love and pity men. He that wants pity and 
careth not what becometh of the whole world, so he be well, hath 
never found what was the mercy of God in his heart. Alas ! how 
few is the number of these faithful ones ? how rare a thing is faith 
in the hearts of men ? what argueth this coldness in the hearts of 
men, this want of love and pity in the multitude ? Nothing but 
this, that albeit mercy be preached, yet the multitude feeleth it not. 
And if thou hadst all this world, and yet tasted not of that sweet- 
ness of this mercy of God in Jesus Christ, thou knowest never 
what joy, what comfort, what pleasure was. 

Then, in the next words he openeth up the ground, as it were, 
of that mercy that was shewed upon him, which is the general end 
of the coming of Christ into this world. And from the general 
he concludeth on this manner, "Christ Jesus is come into the 
world to save sinners ; and I am a sinner, therefore, he will save 
me amongst the rest." Before he come to the words of the propo- 
sition, because it is a great and notable sentence, he useth a pre- 
face ; as the Lord Jesus in matters of importance used to say, 
" Verily, verily, I say unto you ;" so here the Apostle saith, " This 
is a true saying, and by all means Avorthy to be received." In this 
preface he preparetli not only Timothy, but all that ever shall hear 
this sentence, unto the end of the world ; and he prepareth them, 
not only to the attention of the ear, but he prepareth them unto 
faith in the heart ; so that as soon as they shoidd hear this sen- 
tence, they should apply it with their hearts. Alas ! why should 
so worthy and excellent sentences as these are, pass away without 
any attention or preparation on our part ? It is true. Brethren, we 
should never come to the hearing of any part of the word without 
preparation. We should not come to the holy congregation like 
as many swine, without having any regard Avhat we are doing, but 



ON 1 TIMOTHY I. 549 

we should come with preparation ; and not only wait with an ear 
prepared, but with a heart prepared ; and when thou enterest into 
the Church thou shouldest say, " The Lord prepare mine heart, 
that I may receive some sponk^ of grace." So a preparation Is re- 
quisite In general to the hearing of the word. But yet the heart 
of man would be better prepared for the hearing of such notable 
sentences as this Is, "Christ is come into the world to save 
sinners ;" they require a more singular preparation. There Is no 
doubt he spake through the full assurance of faith, and that which 
he spake, he assuredly believed, and therefore he spake of it. 
TVTien we speak of that grace, the heart should rise with an as- 
surance. Look to the prophet David, with what assurance he 
speaketh of It. " I believed," salth he, " therefore did I speak." 
(Psal. cxvi. 10.) Look to the Apostles, with what faith and as- 
surance they speak of it. " Because," saith Paul, (2 Cor. iv. 1 3.) 
" we have the same spirit of faith, according as It Is M^Itten, I be- 
lieved, and therefore have I spoken, we also believe, and therefore 
we speak." So when thou hearest or speakest of this grace of the 
Lord Jesus, seek to have this assurance in thy heart, and say, 
" Lord give me thy grace in speaking and hearing of the benefit 
of Christ, that T may speak and hear with assurance." 

And If ye take heed to the words of the preface, he riseth up in 
commending of this sentence, that " Christ came into the world to 
save sinners." And he saith, not only, " this is a true saying," 
that we may assuredly believe ; but llkemse he saith, " and by all 
means worthy to be received." He welcometh (In a manner) 
Christ Jesus coming into the world — he embraceth that salvation 
that he brought with him. And would to God, whether we be 
preachers or hearers, that we coidd attain to that measure of 
grace, that so oft as we name the coming of Jesus Christ, that in 
speaking of It our hearts may be moved to embrace him, and that 
life and salvation which he hath purchased for us ! So this pre- 
face serveth to confirm our hearts, and deeply to imprint In them 
the doctrine of the grace of Christ of remission of sins, of sal- 

' Generally sputik, i. e. spark, or small fire. 



550 THE EIGHTEENTH SERMON, 

vation through him, &c. For by nature there Is in every one 
of us such a mistnistlng and doubting thereof, that albeit God 
would a thousand times offer it unto us ; albeit Christ himself 
would teach never so much unto us, yet are we ever still in doubt 
and questioning in our own hearts, whether it be so or not. 
Against all this mistrusting and reasoning of our own hearts, we 
must be armed with this preface of the Apostle as with a buckler, 
that " it is a true saying, and by aU means worthy to be received." 

But to come to the saying itself, it reckoneth up the whole Evan- 
gel ; for what is the Evangel in few words ? " The Lord Jesus, 
the Son of God, is come into the world by his manifestation in 
the flesh, and taking upon him our nature ; and in it he hath 
suffered the most shamefid death of the cross for the sins of man, 
and rising again from death hath passed up to glory, and all to 
this end, for the salvation of man." There is the whole gospel. 
Alas ! if we took heed to these tidings, our hearts would not be 
earned after so many vanities. The Apostle (1 Tim. iii. 16) calleth 
this the mystery of godliness, and a great mystery, that God is 
manifested in the flesh, justified in the Spirit, seen of the angels, 
preached unto the Gentiles, believed on in the world, received up 
into glory. All this he setteth down here in a word, " Christ 
Jesus came into the world ;" and he telleth us it was " to save sin- 
ners," that we who are sinners might have joy, and rejoice at his 
coming ; for we should never hear nor read such sentences but 
with joy. 

But the words would be weighed. He saith, " Christ came 
into the world to save sinners." WHiat is this that he calleth 
sinners? There are two sorts of sinners in the world. The 
first are they who think they have no sin — they are so hardened 
in their sin, tliey never got their hearts opened to see their own 
sin and Avretchedness, (for an indurcd^ sinner feeleth no sin ;) 
but by the contrary they think themselves just. They are puffed 
up with a conceit of their oA^^l righteousness ; they think them- 
selves whole and free from the disease of sin, and these are the 

1 Inrfvratvs, hardened. 



ON 1 TIMOTHY I. 551 

greatest part of the world. An example we have in that proud 
Pharisee, who would stand up and justify himself before God, 
and say, " I thank thee, O God, that I am not a sinner as other 
men, extortioners, unjust, adulterers, or even as this publican," 
(Luke xviii. 11.) But it is not for the salvation of those men 
that Christ came into the world. No, mercy belongeth not to 
them ; they will never taste of any mercy of God in Jesus Christ. 
And therefore Christ saith, (Matt. ix. 12, 13,) " The whole need 
not a physician," that is, they who are whole and free of the 
sickness of sin in their own conceit. " I am not come to call 
the just," that is, indured sinners who think themselves just, be- 
cause they are touched with no sense of sin. And well had it 
been for them if Christ had never come into the world, for they 
want not only grace in him, but, by the contrary, by the contem- 
ning of the grace that is offered, they heap on condemnation on 
their own heads. Thei'e is another sort of sinners, who have a 
true sense of sin, and groan under the burthen thereof, who are 
sore grieved in their owti consciences for it ; and it is of these sin- 
ners that the Apostle speaketh here, for Christ shewcth mercy 
only on these sinners — he came into the world to save them only. 
Therefore, he saith, (Matt. ix. 13,) " I come to call sinners to re- 
pentance," meaning these sinners who have their consciences 
wakened with the sense of sin — these sinners only he inviteth to 
come unto him to get grace and refreshment. " Come unto me," 
saith he, " all ye that are weary and laden, and I vnl\ refresh you," 
(Matt. xi. 28.) These sinners will get grace to hear the word, 
and wiU get their minds illuminated with it, whereas indm'ed sin- 
ners, the more they hear the more are they blinded. And, there- 
fore, Christ saith, (John ix. 39,) " I am come unto judgment into 
this world, that they that see not may see" — to wit, the penitent 
sinners — " and that they that see," that is, indured sinners, " may 
be blinded ;" and if thou be an indured sinner, thou canst not hear 
the word with profit — thou canst not be enlightened thereby. But 
albeit thou be a blasphemer, an adulterer, an harlot, and the great- 
est sinner that is, if thou harden not thine heart at the hearing of 



552 THE EIGHTEENTH SERMON, 

the word of God, O how wonderfully will it work in thy soul I It 
will bring thee to a sense of thy sin, it will make thee to be grieved 
for thy sin, and to lament and mourn unfeignedly for it ; it will 
make thee to run and seek for grace and mercy in Christ, that thy 
sin may be done away. Aii example of this ye have in David, 
when he had committed adultery and murder. No sooner is the 
word preached to him by Nathan, but as soon his heart is pierced 
with the sense of his sin, he confesseth and acknowledgeth it, he 
is sore grieved for it, he crieth for mercy in the Messias, to put 
away his iniquities, as ye may see, (2 Sam. xii. 13, and Psal. li. 1.) 
Such like ye see in Paul, who before was persecuting the Church — 
as soon as he heareth the voice of Christ, his conscience is wakened, 
he trembleth, he is astonied, he humbly entreateth for mercy, he 
oiFereth service to the Lord, and saith, " Lord, what wilt thou 
that I do ?" (Acts ix. 6.) And it is only such persons as these, 
who are of a contrite spirit, who tremble at the Lord's words, that 
do get mercy and salvation. Then, in a word, a humble and peni- 
tent sinner, how great soever his sin be, he shall get salvation ; so 
there is nothing that hindereth thee from mercy and salvation, but 
the maliciousness of thine own heart. It is not adultery, it is not 
murder, it is not blasphemy or oppression tliat depriveth thee of 
that salvation, but the hardness of thine heart that cannot repent. 
If thou hast a contrite heart, and canst say, " Wo is me, that I have 
offended so sweet and gracious a God," thou shalt get mercy. It 
is a heavy and lamentable case that sinners should want mercy 
for fault of repentance. 

W^ien he hath set down this general sentence whereon he 
groundeth the mercy of God that was shewed on him, that 
Christ came into the world to save sinners, he cometh to the par- 
ticular application, aud he subjoineth, "But I am the first sin- 
ner in the world." The conclusion is understood ; "Therefore Christ 
Jesus came in the world to save me." Would to God every 
sinner in the world could learn to apply this general sentence to 
themselves, in the same manner that Paul doeth here, and from 
his heart could say with liim, " Christ Jesus is come in tlie world to 



ON 1 TIMOTHY I. 553 

save sinners ;" and then subjoin, " But I am the first sinner in the 
world ;" that so he might apply mercy and salvation to himself! For 
without this aj)plication these general sentences can serve for no 
use. It is true, indeed, brethren, sciences^ of these general sen- 
tences that are contained in the scripture is very good ; yea, the 
knowledge of them is most necessary, for no man can have con- 
science without knowledge. But it is as true, on the other part, 
that science and knowledge avail not without conscience, applying 
particularly to a man's soul the thing that he knoweth ; as when 
men know these general sentences set dow^n in the word, if they 
apply them not to themselves, the knowledge of them can serve 
to no purpose. As for example, when a man knoweth this general 
sentence of the law, " Cursed is every man that continueth not in 
every thing which is written in the book of the law, to do them," 
if thou apply it not, it can do thee no good. But if thy conscience 
be wakened to acknowledge thy transgressing of the law, and con- 
sequently to apply to thyself that curse of the law, and eternal 
condemnation, what sorrow and grief will it work in thy heart ! 
what earnest desire will it work to be free from that cui'se and 
eternal condemnation ! Yea, thou wouldest be content to give aU 
the world to be free of that curse, and the heavy burden of the 
wrath of God. And, Brethren, look never for mercy, nor salva- 
tion, except first thine own conscience condemn thee. K thy con- 
science condemn thee not, the Lord of heaven shall condemn thee. 
There is never one that is freed from the curse and condemnation 
of the law, but they who feel their sin, and groan under the bur- 
then of it, and get a sight of their condemnation for sin. Another 
example we have of^ this general sentence that the Apostle 
hath in this place, " Christ Jesus is come into the world to save 
sinners ;" if thou apply it not, and say not as the Apostle doeth, 
" I am a sinner," it can furnish thee no joy nor comfort. Then 
when we come to hear the doctrine of grace and mercy, let us 
come with a conscience wakened and weary with the sense of 
sin ; for if the souls of men and women were weary and laden 
' Used synonymously with knowledge. 2 A seeming misprint for in. 



554 THE EIGHTEENTH SERMON, 

with the burthen of sin, they would feel an unspeakable joy in 
their hearts at the preaching of the doctrine of salvation. But be- 
cause we are casten up in a senseless security, our consciences 
are asleep, and the thing that we have is but a general notion 
— therefore it is, that at the preaching of the law there is no 
sorrow, no grief, no heaviness of heart ; and if the glad tidings of 
the Evangel be preached, there is no joy, no comfort ; and this is 
the thing that we have most to lament at the preacliing of the 
word, that we have no feeling neither of sadness nor of joy, and 
therefore the judgment is the nearer. And he or she that lieth 
hardest, sleeping in greatest security, shall get the sorest and most 
terrible wakening when the judgment cometh. Now the Lord 
waken our consciences in time, and give us grace to take heed to 
the preaching of the word, and to beware of ourselves, and ever 
pray to the Lord for grace ; and never let neither the memory of 
his mercy toward j^enitent sinners, nor of his judgments against 
indured and impenitent sinners, pass out of om' mind ! 

Mark again, in application, Avhen he applieth the general unto 
himself, he applieth not immediately salvation, but first he applieth 
sin to himself, and then salvation. He saith not first, " I am 
saved," but fii-st he saith, " I am the greatest amongst sinners," and 
thereafter he saith, " I have obtained mercy." Then take heed to 
thy application, ^^^len thou hearest, by the preaching of the gos- 
pel, salvation offered to sinners, take not first to thyself salvation, 
but first take sin and death, then take life and apply it to thyself 
Rejoice not first at the preaching of the glad tidings of salvation, 
but first conceive a displcasm-e, then let joy arise out of displeasure ; 
fur joy of salvation must arise out of the displeasure, tlirough the 
fear of damnation. It shall ])ass thy power to find joy through 
the sense of mercy and salvation, before thou find sadness and 
heaviness of heart through the sense of sin and damnation. Even 
as ye see a spring of water will not break out of a rock except the 
rock be broken, even so it is with this eflnect.' No joy can be to the 
heart of a Christian man or woman, tiU the heart be contrite and 
' i. e. In reference to wluit is effected by the gospel. 



ON 1 TOIOTHT I. 555 

broken with sadness through the sense of sin ; the heart is first 
exceeding heavy and sorrowful, and out of that heaviness ariseth 
the joy ; and the heavier the heart is, the greater the joy is. AYould 
to God we had this sorrow and sadness, and the sense of the wrath 
of God in our hearts for sin ! for the saddest heart for sin will get 
the greatest joy, and evermore the greater sadness the greater joy. 
If our hearts be grieved, and weary with the sight of sin, we shall 
have such a spiritual joy, as the world knoweth not ; and tliis joy 
is as sure an earnest-penny of that joy of heaven as ever was. And 
he that hath that joy that ariseth from that sorrow in the heart for 
sin, he hath a sufficient warrant of that joy in heaven ; and he that 
hath not that joy, he hath no warrant of that heavenly joy ; there- 
fore, Christ saith, " Blessed are they that mourn, for they shall be 
comforted," (Mat. v. 4.) Now in this world this joy is mixed with 
tears, but then it shall be a perfect joy, and all tears shall be wiped 
away from oui' eyes. Now for Christ's sake put away vanity and 
wantonness, and let every one of us take up a new course of life, 
that we may mourn and weep unfeignedly for om* sins, (for we have 
all need,) that instead of this worldly joy, we may get that solid 
and unspeakable joy that ariseth out of sadness ; otherwise we only 
enjoy the name of Christians, but as for the disposition of the heart 
which is required in a Christian, it is far from us. 

Yet mark further, his conscience is not only wakened with the 
sense, of sin, he is not only touched with a true sorrow for it, but 
also he maketh a clear and plain confession of it. Then mark it, 
before thou gettest mercy in Christ, thou must first of necessity 
acknowledge and confess thy sin; for confession of sin must of 
necessity go before mercy. David found this by experience, for so 
long as he held his tongue, and would not confess his sin, he could 
find nothing but the wrath and heavy hand of God against him. 
" My bones," saith he, " were consumed, I roared all the day," &c. 
But as soon as he taketh this resolution with himself, " I will con- 
fess against myself my wickedness unto the Lord," then he found 
the Lord to shew mercy on him, and to forgive him the punish- 
ment of his sin, (Psnlm xxxii. 3, 4, 5.) And to what purpose 



556 THE EIGHTEENTH SERMON. 

should any man cover his sins from God, whose all-seeing eyes 
pierce into the brains and most secret coi'ners of the heart, and 
to whom all things are open and patent, and who knoweth every 
man's sins better than he can do himself? Why shouldest thou 
then dissemble Avith him ? Why shouldest thou not make a plain 
and open confession of thy sins unto him, that thou mayest get 
mercy. 

Another thing would be marked ; he is not content to confess 
his sin, but he saith, " I am the chief of sinners ;" he saith not 
simply, " I am a sinner, but the chiefest sinner, the first sinner 
in the world." Brethren, if we had a sense of our sin, even 
the least sinner of us would think he were the greatest ; he 
would not go about to excuse his sin, he would not cloak it as 
Cain did, he would not extenuate it, much less would he have a 
proud conceit of himself and of his own righteousness. He would 
not enter in as that proud Pharisee did, (Luke xviii. 10,) who 
held up his head, and said, " I am not as other men, extortioners, 
unjust, adulterers, or even as this publican." The poor j)ublican 
was in the mean time hanging down his head ; but he was a great- 
er sinner. But if thou enter into comparison with others, and 
have a sense of thy sin, thou will think with thyself, " There is not 
so great a sinner in the world as I am," and thou wilt say with 
Paul, " I am the first and chiefest of sinners." 

Now when he hath applied the general sentence to himself, and 
shewed that the Lord had given him mercy and salvation, he 
setteth down next the end of this grace ; " But herefore,^" saith 
he, " he had mercy on me, that he might first shew on me all long- 
suffering." There is an end ; another end is, " that I should be 
an example to others in the world." 

Now, Brethren, when God shewcth mercy on any man it is not 
for nothing, it is not without great and manifest causes ; for he 
wiU not cast grace lightly away. Indeed he will give these tempo- 
ral benefits to the wicked, because he esteemeth not so much of 
them. He will throw a lordship, an earldom, yea a kingdom to a 

1 A rave correlative to therefore. 



ON 1 TIMOTHY I. 557 

reprobate, but as for one spunk of the spiritual grace of Jesus 
Christ he will know well to whom he giveth it : he will take good 
heed to whom he giveth one drop of that precious blood of Jesus 
Christ, and he will love them exceedingly. Think ye not that he 
would love a leprous man well that would wash him with his own 
blood ? The preciousest liquom- that ever was in the world is the 
blood of the Lord Jesus, yea, such is the worthiness and precious- 
ness thereof, that all the world will not buy one drop of it. Shall 
we not think then that he loveth that man well whom he washeth 
with his blood ? Shall we not think that he beareth an unspeakable 
love to that man whom he washeth with his Holy Spirit ? Mark it. 
Brethren : mercy cometh by chance to no man. It is usually said 
kingdoms come of hap ; but it is not so with mercy and the grace 
of Jesus Christ. None gets it, but these whose names are written 
up in the book of life : none are called to the participation of one 
spunk of that saving grace, but they who were predestinated from 
all eternity. And, therefore, if thou hast gotten one spunk of 
grace, count with thyself that thou wast predestinated from all 
eternity to everlasting life, and count with thyself that thou hast 
gotten a more excellent and precious thing than if thou hadst 
gotten all the world. Now as he wiU not lightly give grace, so 
he giveth it not for the person himself alone who receiveth the 
grace, but he will have a consequence following upon the giving 
of that grace and mercy. First, he will have the glory of that 
grace and mercy to himself. And what more ? He will set him 
on whom he hath vouchsafed that grace and mercy, to be a spec- 
tacle and example of his mercy before the world. 

To speak of the first end, " That he should shew on me all 
clemency. That is, that shewing such mercy on me, who was the 
greatest sinner, he might manifest and declare the exceeding gTeat- 
ness of his mercy to the world. Brethren, the thing that God 
looketh to in his works is, that he might be glorified in his essen- 
tial properties ; but above all the rest of his properties, he will be 
glorified in his mercy. He will be glorified in his power, in his 
wisdom, in his justice. Sodom and Gomorrha was a spectacle to 



558 THE EIGHTEENTH SERMON, 

sinners of liis justice, to terrify sinners to the end of the world. 
But above all he seeketh to be glorified in his ovm. mercy : above 
all things the Lord will have his love and mercy to shine in the 
world; he will have the creature to glorify him in his mercy. 
What is the cause that he sent Christ into the world ? That in 
Christ his mercy might shine in the world. What is the cause of 
this preaching of the evangel ? why is it sent ? That his mercy 
might shine in the world. And all the pastors should teach and 
proclaim this mercy of God, and not speak of judgment, but 
when men regardeth not his mercy. Look what the Lord will 
do that his mercy should shine in the world. He will take blas- 
phemous persons, persecutors, oppressors, — such as Paul was, — 
and he will shew mercy upon them ; he will make them to be 
spectacles of his mercy in the sight of the world, that all the 
world should stand wondering that the Lord sheweth mercy upon 
them. And there is not one of them who are justified by Christ 
but they are spectacles of the mercy of God, set before the world, 
to make the world to wonder at his mercy, that so we may 
learn to know, and deeply to consider the mercy of God, not only 
by his word, but also by his works and examples of them that have 
obtained mercy. 

Now to come to the second end he saith, " Unto the example 
of them that shall in time to come believe in him." Then Paul 
getteth mercy, not for himself only, but also for other sinners, 
who, seeing this mercy shewed upon him, might reason with 
themselves and say, " Yonder blasphemer, yonder persecutor, 
yonder oppressor hath gotten mercy, and may not I likewise be 
assured to get mercy ?" Therefore, Avhen thou seest that the Lord 
is merciful to any man, say with thyself, " It is not for nothing that 
the Lord hath given tliis man mercy ; but it is for my cause, that 
I may by his example be stirred up to seek mercy ; therefore I 
will go and get mercy at his hands." 

But, alas ! such is our security and senselessness, that howbeit 
the Lord be continually calling upon us, and offering mercy unto 
us by his word, and likewise by ever setting forth before us godly 



ON 1 TIMOTUY I. 559 

men and women, that of unholy creatures are made holy creatures 
to be spectacles of his mercy, that by them we should take ex- 
ample — yet all these means that God useth to testify his mercy 
unto us, moveth us not to consider and take up his mercy. But 
blessed is that soul that can learn by any of these means to take 
up the mercy of God and to seek for it ; for mercy is the pre- 
ciousest jewel that ever was. Therefore when thou findest not 
assurance of mercy, then be sorry for it, and stiive earnestly to ob- 
tain it ; for there is no surer token that the Lord is to shew mercy 
to any soul, than when upon the sight and feeling of the want 
thereof the soul is grieved, and striveth and endeavoureth more and 
more to obtain a more full assurance thereof. 

And, therefore, when I consider how men in this land are sleeping 
in sin, without any remorse of conscience, and are so careless to 
seek to have assurance of mercy, I am afraid that the Lord is about 
to withdraw mercy from this nation. The Lord avert his wrath 
and be merciful unto this sinful nation for Christ's sake. To 
whom with the Father, and the Holy Spirit, be all honour, praise, 
and glory, world without end. So be it. 



DE AETERNA MENTIS 

DIVINAE APPROBATIONE ET IMPROBATIONE, 

DOCTKCSTA BREVIS, 

ET PRO NATURA REI TAM ARDUAE EXPLICATA. 

PER ROBERTUM ROLLOCUIVI. 



Deus ab ffitemo vel approbat vel improbat allquid. 

Approbatio in genere, vel est nuda et sine decreto, vel est cum 
decreto. 

Approbatio sine decreto, est cum approbat allquid Deus slmpli- 
citer, non etiam decernit eligendum aut sequendum. 

Approbatio sine decreto, est bonorum omnium per se, quae 
tamen nullo unquam tempore fiunt, cujusmodi sunt conversio, 
fides, salus reproborum ; quae approbat quidem Deus simpliciter, 
sed non decernit fieri ; imo decernit ea non fieri, ut in doctrina 
improbationis videbimus. De approbatione sine decreto vide 
Deut. V. 35 ; " O si esset hie eorum animus Ulis, ad timendum me 
et observandum omnia praecepta mea omnibus diebus, ut bene 
esset eis et filiis eorum in saeculum ;" 1 Tim. ii. 4, " Qui quosvis 
homines vult servari, et ad agnitionem veritatis venire ;" 1 Tim. 
iv. 10, " Qui est conservator omnium hominum, maxime vero 
fidelium." 

Approbatio Dei cum decreto, est cum etiam ehgendum aliquid 
decernit atque concludit. Hanc sequitur voluntatis divinae 
electio. 

Decretum autem conjunctum duplex est. 

Primum, quo decernit Deus aliquid fieri. Sub hoc decretum 
cadunt — ut hie taccam substantias omnium actionum et qualitatum 

2n 



502 DE AETERNA MENTIS DIVINAE 

tarn bonarum quam malarum — cadunt, inquam, bona omnia per 
se, quae in mundo hoc efficiuntur. Hujus decreti species quae- 
dam, est praedestinatio praecipuarum creaturarum ad vitam jeter- 
nam. De hoc decreto vide Exod. xxxiii. 19; dixit, "Ego faciam 
ut transeat tota bonitas mea ante facieni tuam, et inclamabo 
nominatim Jehovah ante faciem tuam : sed gratiosus ero cui 
fliero gratiosus, et miserebor cuius misertus fuero ;" Act. xiii. 48, 
" Et crediderunt quotquot erant ordinati ad vitam etemam." 

Secundum decretum est, quo decernit Deus non quidem simpli- 
citer fieri, verum permittere fieri aliquid. Sub hoc decretum ca- 
dunt per se mala, per accidens autem bona, hoc est, ahquo respectu 
bona, quaecunque in mundo eveniunt. Hujus decreti species quae- 
dam est pra?destinatio pra?cipuarum creaturarum ad mortem jeter- 
nam. De hoc decreto vide Exod. iv. 21 ; " Tum edixit Jehova 
Moschi; quandoquidem proficisceris ut revertaris in ^gyptum, 
vide ut omnia ilia prodigia quae posuero in manu tua, fiicias coram 
Parhone : sed ego obfirmabo cor ejus, ut nolit dimittere populum 
ilium ;" Act. xiv. 16 ; " Quique praeteritis aetatibus sivit omnes 
gentes suis ipsarum vils incedere." 

Ees autem quce Sunt ex utroque hoc decreto Dei Hecousiai 
sive Voluntariae dicuntm" : nam etiam qute decreto permissionis 
divinaj fiunt, hecousia et voluntaria sunt quodam modo, quatenus 
nimirum non sine decreto aliquo fiunt. Hecousion fiictum ex 
simplici approbatione, hoc est, ea approbatione quae est sine de- 
creto, non dicitur, vel hac sola ratione, quod nullum plane factum 
existat ex approbatione ea qua simplex est ac sine decreto ; hecou- 
sion autem adjunctum quoddam sit facti alicujus. Apparet etiam 
hecousion non esse ex sunplici approbatione, vel ex contrariis, 
quia Acousion nihil dicitur ex simplici miiDrobatione, ut postea 
videbimus. Eespectu Dei res quoB fit vel evenit nulla acousia 
dicitur sive invita ; nam acousion proprie est, non quidem quod 
impingit in legem ahquam expressam, vel voluntatem, quam 
vocant, revelatam, verum quod impingit in decretum Dei, vel 
voluntatem, quam vocant, non revelatam, cvcnitque contra de- 
cretum divinum, vel simpliciter ita dictum vol permissivum. 



APPROBATIONE ET IMPROBATIONE. 563 

Quod autem acousion sit proprie quod impinglt in decretum, 
apparet ex Act. il. 23 ; " Hunc, inquam, definite^ consilio et pro- 
videntia Dei deditum cum accepissetis, manibus sceleratis cruci 
affixum interemistis ;" Act. iv. 28 ; " Ut facerent quaecunque manus 
tua et consilium tuum prius definierat facienda."^ Quibus in locis 
Spiritus Dei occm*rit opinioni hominum de crucifixione Christi, 
tanquam facto acousio respectu Dei, affirmans nihil factum a Ju- 
dasis, nisi quod permissum fuerit jam olim decreto divino. Cum 
autem nihil possit evenire contra decretum aliquod Dei, (id quod 
habemus, Usai. xiv. 27 ; "Nam Jehova,"^ iuquit, " inivit consilium 
et quia irritum faciat ? et manum ejus extentam ecquis avertat ?)" 
profecto respectu Dei nihil acousion dici potest. Dici potest, 
fateor, Deo non approbante vel improbante aliquid fieri, nempe 
quod fit contra expressum ipsius mandatum ; verum non est illud 
statim acousion respectu Dei, quod non approbatur ipsius man- 
dato, cum fieri possit, imo necessarium sit, ut illud ipsum ex de- 
creto Dei permissivo fiat, quod alioqui contra mandatum admitti- 
tur. Hactenus de seterna Dei approbatione, nunc de improba- 
tione dicendum. 

Improbatio in genere vel est nuda et sine decreto, vel est cum 
decreto. 

Improbatio sine decreto est, cum improbat aliquid Deus simpli- 
citer, non etiam decernit repudiandum aut fugiendum. 

Improbatio sine decreto est malorum per se, qufc aliqua ratione 
permittuntur fieri, simpliciter tamen improbantur, ut sunt mala 
culpa3, induratio et perditio reproborum, quae Deus simpliciter im- 
probat, aliquo tamen respectu permittit fieri, nempe quo inservi- 
unt ipsius g'lorite. De improbatione sine decreto vide Ezech. xviii. 
23 ; " An ullo pacto delector morte improbi, dictum Domini Je- 
hovas ; annon cum revertitur a viis suis, ut vivat ?" Rom. ix. 22 ; 
" Quid si vero volens ostendere iram et notam facere potentiam 
suam, pertulit multa lenitate vasa u*iB coagmentata ad iuteritum ?"•* 

1 Sic. Beza gives, definito illo consilio. "^ Beza has, praedesiinavit utfierent. 

* Tremellius and Junius translate, Jeliova exerciluum. ' Beza : pertulit multa cum 
irae inhibitione vasa irae, compacta nd interituui? 



564 DE AETERNA MENTIS DIMNAE 

Improbatio cum decreto est, cum etiam repudiandum aliquld 
decernit atque concludit. Hanc sequitur voluntatis divinai re- 
pudiatio. 

Decretum hoc duplex est, prout duplex fuit decretum pendens 
ex approbatione divlna. 

Primum est decretum, quo decernit aliquid non fieri simpliciter. 
Sub hoc decretum cadunt bona per se, mala tamen aliqua ratione, 
quia nimirum non inserviunt glorige Dei, cujusmodi sunt salus, 
fides, et conversio reproborum. Coincidit autem hoc decretum 
negativum cum affirmato permissive : nam una eademque opera 
decernit permittere, verbi gratia, indurationem reprobi et conver- 
sionem ipsius nunquam fiituram. De hoc decreto prohibitivo 
simplici, vide 1 Reg. xii. 15 ; " Quum itaque non auscultasset rex 
populo (erat enim causa a Jehova, ut praestaret verbum suum quo 
allocutus fuerat per Achijam;") et 2 Chron. x. 15; item Josuce, 
xi. 20 ; " A Jehova enim fuit quod obfirmabant cor suum ad oc- 
currendum bello Israeli ut intern ecioni devoveret illas, nee fieret 
lllis gratia, sed ut perderent eas, quemadmodum praeceperat Je- 
hova Moschi ;" Joan. xii. 39 ; " Propterea non poterant credere, 
quia .... excaecavit eorum oculos." 

Secundum est decretmn quo decernit non permittere malum 
aliquod fieri a malo instiiimento. Sub hoc decretum cadunt mala 
quae nullo pacto, hoc est, neque simpliciter, neque respectu ali- 
quo approbantur et permittuntur, ut sunt induratio et perdltio 
electorum. Coincidit autem hoc decretum negativum cum afiir- 
mato, quo simpliciter decernit fieri aliquid, verbi gratia, conversi- 
onem et salutem electorum. Nam una eademque opera decernit 
et fieri salutem ac conversionem electorum et non permittere fieri 
a malo instrumento. Vide Gen. xx. 6 ; " Tum dixit ei^ in somnio, 
turn ego sciebam cum integritate cordis tui te fi3cisse istud, tum 
etiam cohibui ego te ne peccares in me : idcirco non sivi te attin- 
gere cam ;" Matt. vii. 18 ; " Non potest arbor bona fructus malos 
ferre, neque arbor putris^ fi-uctus bonos ferre ;" item. Mat. xxiv. 

1 Trcmellius and Junius; dixit ci Detts. ^ Bcza: arbor inula. 



APPllOBATIONE ET IMPEOBATIOXE. 5G5 

24 ; " Surgent^ enim Pseudocliristi et Pseutloprophetac, et eclent 
eigna magna et miracula ; ita ut seducant (si fieri possit) etiam 
Electos." 

Utrumque hoc decretum prohibitivuni est, et ex adverse respon- 
det utrique illi decreto affirmato quod pendet ex approbatione 
divina : nam decretmn negatum, quo decernit Deus non fieri 
bonum, ex adverso respondet decreto affirmato, quo decernit fieri 
bonum. E contra decretum negatum quo decernit Deus non per- 
mittere fieri malum, ex adverso respondet decreto affirmato, quo 
decernit Deus permittere fieri malum. 

Advertendum autem in decreto prohibitivo permissionis mali, 
vel quo decernitur ne permittatur fieri malum a malo instrumento, 
nomine mali intelligendum esse malum quocunque modo conside- 
ratum, sive simpliciter et qua malum est, sive secundum quid, et 
aliquo respectu malum. Nam indurationem et perditionem Elec- 
torum omni modo omnique respectu prohibet decreto suo : quo 
difFert decretum permissionis prohibitivum a decreto permissive 
affirmato, cum decretum permissivmn affirmatum sit mali jaermis- 
sivum, non qua malum est, sed qua respicit bonum aliquem finem, 
et qua bonum est aliquo certe modo. 

Ex his quae diximus, videmus malum qua malum est neque 
ullo respectu bonum est, sed qua malum est tantum et in suapte 
natura consideratur, ex decreto permissionis non pendere. Est 
quidem fateor id quod alioqui malum est ex decreto permissionis, 
verum non qua malum est, sed ut boni aliquam rationem habet. 
Diximus enim decretum permissionis pendere ex Dei approbatione 
aliquo modo ; ex quo sequitur quod si ex decreto permissionis pen- 
deret malum qua malum, ex approbatione etiam dei aliqua ipsum 
penderet necessario; quod falsum est. Nam Deus, quae est ejus 
sanctitas inviolabilis, non potest approbare malum qua malum est, 
vel quod idem est, malum simpliciter. Objectio; Ergo malum, qua 
malum, Deo invito fit, si non saltem permittente. Resp.; Non se- 
quitur ; nam ut sit invitum aliquod factum, ut diximus, necesse est 

1 Bcza, Excitahuntur. 



566 DE AETERNA MENTIS DIVINAE, &C. 

contra decretum aliquod Dei evenlat. At diim fit malum, qua 
malum, non fit contra decretum aliquod ; ergo invito Deo non fit, 
vel non est Acousion respectu Dei. Quod autem non fiat contra 
decretum dei malum, qua malum, quicquld illud sit quod evenit, 
vel ex eo apparet, quod si esset aliquod decretum ejus proliibiti- 
vum, hoc est, decernens ne pcrmitteretur Ulud fieri, profecto non 
posset fieri omnino : verbi gratia, si fuisset decretum prohibiti\Tim 
perniciei Judae, profecto Judas non perditus fuisset. Nam cujus 
mali extat decretum proMbitivum ne permittatur fieri, illud nun- 
quam fit necessitate. Exempli gratia; decretum fuit ab asterno pro- 
bibitivum ne permittatur perditio Petri Apostoli ; hinc factum ut 
ilia non potuerit evenire. 

FINIS. 



EXCVDEBAT EOBERTVS WALDE-GRAVE, TTPOGEAPHVS EEGIVS. 
AimO DOMINI. M.D.XCIII. 



ALEX. WALKER, PJUNTER, 6. JAMES'S COURT, EDINBllROH. 




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