moueth by his grace And thus the will is not meerely passiue but passiue and actiue also first passiue and then actiue And herevpon it is that Prosper saith That which is repaired in vs is not repaired without vs. For when God doth call and conuert vs after that hee hath quickened vs by his Spirit hee doth make vs answere his call and desire to come and turne vnto him So then by the way let vs remember to magnifie the grace of God and to say as Austen saith That I fell it was of my selfe but that I rose it was of thee Gregorie saith that our good desires themselues are ministered vnto vs through the grace of God Anshelmus saith A te habeo defiâ—erare a te habeo impetrare That I doe desire I haue it of thee and that I doe obtaine it is of thee He saith Augustine worketh both to will and to worke by ministring most effectuall power vnto the will He preuenteth the vnwilling that he may be willing and pursues him that is willing that he will not in vaine And so much for the time of VocatioÌ„ The Properties thereof are foure First it is most free For God calleth whom he pleaseth Hee vouchsafeth grace to whom he listeth We may not saith Aquinas inquire why he should conuert these and not those because this depends vpon his bare pleasure Therefore Augustine vpon Iohn saith If thou woulst not erre then doe not desire to determine wherefore he should draw this man and not that And againe he saith Of two wicked persons that are of yeeres why the one is so called as that he followeth the Caller and the other either not called at all or not so called as that hee followeth him that calles him his iudgements are vnsearchable He calleth effectally whom he will he hardens whom he wiâ—l And albeit he call many with an outward calling to whom he vouchsafeth not his operatiue and inward calling yet wee must not acaccuse him of crueltie or iniustice but rather admire his iudgements It was well said of that holy man Wilt thou dispute with mee Wonder with mee and exclame O the depth Let vs both consent in feare lest wee perish in errour God is our soueraigne Lord and tyed by no bond to any man Wee cannot finde him out he is excellent in power and iudgement and abundant in iustice and we know him not Secondly this vocation is an irreuocable constant and vncheangeable act of Gods Spirit Those that are once effectually called by God man continue so for euer For the gifts and Calling of God are without repentance God is faithfull saith Paul by whom yâ— are called Who shall also confirme you vnto the end that ye may bee blamelesse in the day of our Lord Iesus And to the Philippians he saith I am perswaded that â—e that hath begun this good worke in you vvill performe it vntill the day of Iesus Christ. Like as Zerubabel did both lay the foundation of the Temple and finish the worke so God will establish and make perfect the worke begun in vs at our vocation Therefore Augustine boldly affirmeth that those are not in this Calling which do not perseuere vnto the end Now the reason why those that are thus called do not fall away is foure-fold The first is Gods election which is vnchangeable and therefore also faith and other the fruits of election cannot be wholly lost and ruined This saith Chrysostome is the propertie of faith nunquam penitus decidit aut omnino turbatur it neuer wholly perisheth neither is it altogether troubled The second is the promise of God in the couenant of grace in which hee promiseth that hee will stand by vs and make vs also to stick to him The third is the intercession of Christ who hath prayed effectually for our coÌ„seruation in the world And the fourth is because we are the members and subiects of Christ who is a puissant and gratious Prince and a most perfect and blessed Head and therefore we may be sure that hee wil protect and preserue his subiects profligate and extirp their enemies and conuay spirituall sense and motion by his spirit into all his members So that if they fall yet they shall not fall away if they sin yet they sin not with full consent of will For they hate nill in part the euill which they wil and they doe not make a trade of sinning but the spirit remaining in them causeth them to returne to God and to recouer themselues by true repentance To conclude this property God when hee calles a man hee performes these foure workes of grace First he quickens him and giues him power to answere his call Secondly hee giues an execution of this power and makes him to answere Thirdly he giues continuance of that power yea and addes a fourth which is an execution of that continuance and so it comes to passe that none of Gods Called do fall quite away but though they fall yet shall they not be cast off for God putteth vnder his hand Thirdly this vocation is a very excellent worke of God For first it is an vndoubted token of election for God by his vocation doth as Caluin teacheth manifest his election which otherwise he keepeth hidden in himselfe And therefore effectuall vocation may be properly called the Testification of Gods election Secondly Vocation is the first act of grace vpon the heart Now the first light and libertie which a close prisoner seâ—s and enioies is most ioyous and solacious Thirdly God as Augustine speaketh by his election did adopt his people to be as sonnes but yet we see that theâ— take not possession of so great a benefit vntill they be called on the contrarie we set that those which are called doe now enioy a certaine communication of their election Vocation puts vs into an actuall possession of Gods loue Fourthly God by calling his elect doth as Caluin affirmeth admit them into his familie and centoine himselfe vnto them that they may be one Fiftly this inward vocation is an infallible pledge of saluation For God denies the speciall efficacie of his spirit to the reprobate for the illustration of his soueraigntie and glorie and appropriates it vnto his Elect for the demoÌ„stration of his mercie Sixtly the excellencie of the Agent doth oftentimes coÌ„mend the act But it is that great God who swayeth the scepter of the whole world and dwelleth in the light that no man can atteine vnto it is hee that inhabiteth eternity spanneth the heauens with his fist who calleth vs with this calling God that commanded the light to shine out of darkenesse is he which hath shined in our hearts to giue the light of the knowledge of the glorie of God in the face of Iesus Christ He and he onely is our effectuall Caller and neither man nor Angell Seuenthly this
affections make vs to sprout vp and looke fresh like flowers The meritorious cause of sanctification is Iesus Christ who by his death and obedience hath merited for vs thâ—t the holy Ghost should bee giuen vs to refine and purge vs. And therefore he is said to be made of God vnto vs Sanctification As by Adam our nature is corrupted euen so by Christ it is restored The Ministers of the word are gods liuely Organs which he vseth to draw men out of the territories and regimeÌ„t of the Diueâ— into the kingdome oâ— his sonne Paul is said to be sent to conuert the Gentiles from darkenes vnto light to the Corinths he saith In Christ Iesus I haue begotten you by the Gospell The instruments which he vseth to this purpose are the word and sacraments Gods word is compared to fire and to an hammer For through his blessing it doth breake our marble hearts and burne vp our sin like stubble and kindles in vs a zeale of his glorie a true loue of righteousnes And by the foolishnes of preaching it is his pleasure to saue them that beleeue And as concerning the sacraments they represent and seale vnto vs our insition into Christ our new birth and our progresse and spirituall nutrition vnto eternall life The matter of Sanctification are the parts whereof it doth consist The parts or actes of sanctification are two the Remotion of euill or Mortification and the Substitution of good or Viâ—ification Mortification is a part of Sanctification whereby the power strength and tyrannie of originall sinne is weakned and also by little and little abolished The ground wherof is the power of Christs God-head or the efficacie of his death which being by faith applyed is as a Corafine to consume the corruption of our nature Viuification is the second part of our Regeneration when as wee are raised vp to a new spirituall life that we might liue vnto righteousnes Or it is a work of the spirit by which true Christian habits virtues and dispositions are infused encreased in vs. And this substitution of good or Quickening is Where Christ dwels and raignes in our hearts by his spirit so as we can say we hencefoorth liue not but Christ in vs. The ground of this is the vertue of Christs resurrection or the power of his God-head raising vp his Man head releasing him of the punishment and tyrannie of our sinnes which vertue and power is as a Restoratiue to restore and quicken vs that we might liue vnto God in holinesse and newnesse of life Mortification then is of the Oldâ— man which is the vitiositie and distemper of our nature deriued from Adam the first ViuificatioÌ„ is of the New man which is the nature of man refined and restored to the image of God and this is deriued from Adam the second in whom are hid all the treâ—sures of wisâ—â—â— knowledge and holinesse The forme of Sanctification is the very translation and alteration of the heart and life or a spirituall reduction and conuersion of a man by God from the vncleannes of sinne to true puritie and Christian sanctitie The endes of our Sanctification are the glorie of God the saluation of our soules the edification of our Brethren the beautifying of our honorable prosession and calling the silencing of Athiests and prophane Mockgods the alluring of others vnto God godlines that we might bee something like God our father and Christ our elder brother and gather assurance to our soules that weâ— are in the state of life The effects of Sanctification are first the true loue of God our selues and our neighbours Secondly a serious desire to doe all good duties and to auoyd all the courses of sinne and wickednes Thirdly it makes him that is sanctified to couet and labour for the renouation and conuersion of others Finally it is the roote of all those good fruites wee bring foorth and beare For if the fountaine bee altogether corrupt and foule the waters must needs be also naught and fithy For who can bring a cleane thing out of filthinesse There is not one But when a man is once truely sanctified though not fully the good workes he doth are then truely holy though not fully The Subiects of Sanctification or or the persons sanctified are such as are elected called and iustified and therfore the Apostle saith that whom God predestinated called and iustified he did also glorifie These and none but these are truely sanctified For God sanctifies those only whom he maketh to be Temples of his spirit but all men are not such yea there are a number in the world that sit in perpetuall darknesse and worship the very deuill Indeed a Reprobate may seeme holy but he is not holy but is like a faire apple rotten in the heart or to a wound that hath a skin drawen ouer it but yet festers inwardly And they may liue amongst Gods holy one as Frogs and fishes in one pond but they are not of them but indeed pertaine to another state And finally Christ is sanctification to those onely to whom hee is wisedome righteousnesse and redemption which he is not vnto all but vnto his owne people onely Now why Christ doth not communicate holinesse vnto all as Adam did corruption the reason is because the maner by vvhich Adam doth communicate his euils vnto all and euery one is naturall to wit generation and humane nature but the maner by which Christ doth communicate his benefits is supernaturall to wit faith and the grace of God whereof all men are not pertakers for it dependeth on Gods Election Therefore whosoeuer haue humane nature the same are sinners But they onely are renewed who are possessed of faith Furthermore those which are sanctified must be considered in a twofold estate first as they are in themselues till God doe worke vpon them and that is lothsome and vgly dead in sinnes and trespasses Euen when we were dead in sins hath hee quickned vs together in Christ Secondly as they are made by grace that is a royall priesthood an holy nation and the Temples of God and of his Spirit Finally these things are worthy to be knowen concerning the regenerate First their Countrey which is heauen Secondly their Parents to wit the holy Ghost and the Church Thirdly their Essentiall parts these are an intelligent soule and an organicall body Fourthly their food which is the word of God Fiftly their disposition or condition that in the minde is a diuine light and reformation in heart Sixtly their war-fare or indeuours which is the flight of the pleasures of the flesh and of fleshly vanities Seauenthly their Religion and that is true godlinesse and faith in Christ Lastly their consummation which is eternall life The obiects or two termes of Sanctification are corruption and sinne to bee diminished and extirped and Christian holinesse to bee planted inpired and augmented The
borne of God and knoweth God Fourthly All that is borne of God ouercommeth this world that is saith M. Beza whatsoeuer striueth against the commandements of God Wherefore if a man vanquish the vanities the vaine alluâ—ements and allurâ—ing enchanâ—ments and wicked obstacles of the world and keepe a constant course in pittie he is vndoubtedly the true childe of God and a verie Saint Fiftly He that is begotten of GOD keepeth himselfe and that wicked one toucheth him not When a man then doth keep continuall watch and ward ouer his heart and is circumspect in his walking begiâ—ds himselfe with the armour of God and is fearefull to offend him he doth giue an vndoubted testimonie of sauing grace within him Sixtly when a man will rather forsake the world then God hee doth plainely shew that hee is not of the world but belongs to God and to his kingdome Seuenthly to grieue for sin because it offends God and hurts his owne soule is a notable signe of a mortified heart Eightly a sanctified man doth manifest the grace of his heart by sanctifying the name of God and by conuersing with sanctified men as also by seeking the sanctification of others For bonum est sui diffusiuum a good man doth loue to communicate his goodnes and not to keepe it lockt vp in his owne breast Ninthly it is an infallible signe of holinesse when a man doth more and more â—ontend against his owne vnholinesse and labours continually to draw nearer and nearer vnto God by holynesse Lastly to feele our inward corruptions a desiâ—e to beâ—â—bâ—◠〈◊〉 â—hem an auoiding of the occasions oâ— sinne and an anger against ourselues for our sinning doe euidently shew that the Spirit of God hath taken possession of our hearts and hath begun to worke a most happy change wâ—thin vs. Where these graces are there iâ— also the God of grace the Spirit of grace a man of grace a true dying vnto sin and a liuing vnto God sinne is dismounted the sinner is renewed for Gods image is restored CHAP. 7. Three things vvherein Iustification and Sanctification agree Seuen points in vvhich they dissagree BY this which hath beene said we may easily see wherein Iustification sanctification concord and differ They agree first in their efficient cause for God is the author of them both through the merit of Christ Secondly they haue one instrumeÌ„tall cause vvhich is faithâ— of the former by receiuing it and of the latter by effecting it Thirdly they agree in their scope and end For they both 〈◊〉 tend to one end 〈◊〉 iustification as the cause and sanctification as the way Now as they doe accord in some things so they discord againe in other their difference may appeare in these things ensuing First in that iustification is out of a man sanctification is within him Secondly iustification absolueth a sinner and makes him stand righteous at the barre of Gods iudgement sanctification cannot do this Thirdly iustification brings peace of conscience so doth not sanctification but followeth that peace Hac ille Fourthly iustification consists in the imputation of righteousnes sanctification in the infusion of righteousnes Fiftly iustification is acted at once sanctification is done by degrees holinesse is not made vp at once like a pellet in a mould but successiuelie at leisure Wee are neither perfect men nor perfect new men in our full dimensions so soone as we are borne Our perfection in this life consisteth rather in the pardon of sin then in the perfection of sanctity But iustification in this life is perfect Sixtly they differ in respect of the maner in which they are wrought For iustification is wrought by the right of donation but sanctification is by the way of alteration Lastly they differ in regard of durance For Iustification shall haue an end with this life but sanctification shall continue for euer And thus much for Sanctification the first part of our Glorification CHAP. VIII What Eternall life is The causes of it Three effects of it Who shall liue this life where and when Seuen properties of it Two signes thereof are expressed and the tractate is concluded THE second part oâ— degree of Glorification actiuely taken is the collation of eternall happines in the world to come This happinesse is that glorious estate of Gods saints which is prepared for them in the heauens and it is called Eternall life Eternall life as Vrsinus doth describe it is the eternall being of a Regenerate and glorified man vvhich being is to haue the image of God restored according to which man vvas at the first created that is to bee indued vvith perfect righteousnesse wisdome and felicitie or vvith the true knovvledge and loue of God â—â—â—ed vvith eternall ioy Or mâ—re â—â—â—fly It is a perfect conformitie of man with God consisting in â—â—e true and perfect knowledge and loue of God and in the glorie of both soule and bodie The primarie efficient cause of this glorious condition is God of hiâ— â—â—â—re fauour without any merit of ours For as Christ teacheth it is our Fathers good pleasure to giue vs the kingdome We are saued saith Pâ—â—â—â— by grace not according to the vvorkes of righteousnesse vvhich vve had done but according to his mercie he saued vs. The meritoriâ—us Efficient of our life and happinesse is Christ alone without any personall desert of ours Therefore he is called the Life And the Apostle doth expresse it notably when he saith that the Wages of sinne is death but euerlasting life is the gracious gift Charisma of God through Iesus Christ our Lord. Bernard saith No man can deserue eternall life by his merits Eternall life saith Haymo is paied to none of debt but is giuen of free mercie When aâ— saith Anselme the Apostle might haue said euerlasting life is the vvages he chose to say but euerlasting life is the gift of God that vve might hereby perceiue that God doth bring vs to eternall life not for our merits but for his ovvne mercie We must therefore ascribe all to the mercie of God and to the merit of our Sauiour Let vs not saith Gregorie trust in our vveepings nor in our vvorks but in the allegation or intercession and pleading of our Aduocate And again Not relying vpon my merits I doe beseech thee to saue me but presuming vpon thy sole mercie I hope to obtaine that which I do not by my merits And albeit eternall life be called a Revvard yet it is not of merit but of mercie not causallie as procured by them but consequentlie following theÌ„ as a recompence of our labours Let this saith Caluin be grounded in our heart that the kingdome of heauen is not a stipend of seruants but an inheritance of sonnes which they onelie shal obtain which are adopted of God to be sons for no other cause then for this adoption which depends only of the mercie of God
of a righteous man Thus now we see in part what our eternall glorie shall bee in the world to come wherewith we shall be all replenished though not all alike euen as wee see vessels different in bignes may bee all of them filled full to the top though one of them hold morâ— then another As wee haue excelled one another vpon the earth in grace so we shall excell one another in heauen in respect of glorie If wee haue gone before others in discharging of our duetie in this world we shall also surpasse them in dignitie in thâ— world to come They that be wise shall shine indeeâ— As the brightnes of the Firmament but they that turne many to righteousnes shalâ— shine as the starres for euer and euer Now the GOD of peace that brought againe from the dead our Lord Iesus the great Shepheard of the sheepe through the blood of the euerlasting couenant make vs meete to doe his will in all good workes that hauing serued him in this life in the kingdome of grace we may also raigne with him in the life to come in the kingdome of glory Amen Trin. vni Deo Gloria a Ephe. 1. b Ephe. 2. c d Per. 1.19 Reu. 5.9 e 2. Cor. 5 21. f Chrys in â—phe 1. ser 1. g Act. 20.28 h Rom. 9 5. i Ion. 1 2. 10.30 k Ion. 4.9 Rom. â— 8 l â—ud 1. 2. Thesa 9.13 Ezek 3â— 1 Cor. 6.11 m Heb. 1.6 n Rom. 2.78 2. Cor. 5.1 2. Tim. 8. o August p Bernard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot. Nâ—scire malum â—urpe duciâ—us Cic. 1. Offic. Luke 6.13 Iohn 6.70 â—urâ—n de praed â— oâ— 36. Que. 2. Deut. 4.37 77. Psal 705.6 Polan de praedest â—uc Pol. ibid. Rom. 11.7 Tit. 1.10 Matth. 20 15. Iohn 13 1â— Act. 13. â—8 2. Pet. 1 1â— Pro. 16.4 Mal. 1.3 Iude. 4. PrayedestinationeÌ„ negaâ—e â—mmaniâ—â—st blasthemia ug 1â— 6. â—ypog Vid. Hâ—b â—turm de â—raed Thes 1. Ier. 31.3 32 40. 2. Tim. 2.19 Tit. 3.5 Eph. 1.4 Rom. 8. â—â— Polanus â—â—rmius de praed Rom. â—5 4 Matth. 28. Mark 16. Polan ibid Act. 10. Deut. 29.9 Instii lib. 3 c. 2â— â— 1 Ibid sect 3 Vide Aug. lib. 1. de praedest saâ— c. 20. Caluin ibid. Keck Syst Theol. l. 3. c. 1. Perk de praed Aug. de fide ad P. cap. 35. â—eck ibid. â—erk de â—raed p. 9.10 Opere Trinitatâ—s ad 〈…〉 Aug. Is 42.1 Matth. 12.18 1. Pet. 1.20 1. Iohn 5.7 Ephe. 1.5 Rom. 11.5 Tom. 7. lib. 7 de prae C 15 Polan de praed â—ag 3â— Eph. 1.6 Aug ibid. Contra Iul. Pel. Tom. 7. Contra Iul. â—elag l. 5. c. 3 Tract 86. in Ioh. Epist 105. ad Sex In Enchir. ad Laur. c 98. Ad Hebid. Quaest 10. In cap. 8. lib. 2. Regum Keck Syst Theol. l. 3. c. â— Quicquid est causa causae est etiam causa causati Contr◠〈◊〉 Tom 1. l. 1. â—e praed sanct c. 17. 1. Cor. 7.25 Cap. 3. Ephe. 1.4 Apolog. ad Ruffin Rom. 9.16 Polan lib. de praed Polan ibid. Rom. 2.11 Deut. 7.7 Col. 1.12 Polan lib. de praedest pag. 45. Instit l. 3. â— 21. s 7. Rom. 9.15 Bucan loc 36. Quaest 32. Sturm de praedest Thes 6. 1. Cor. 10.13 Ephes 1.4 Act. 13.48 Rom. 9.23 2. Thes 2.13 Ephe. 1. Act. 13. Rom 8. Polan de praed pag. 60 Perk. in Gal. c. 4. Polan de praed pag. 59 Ephe. 1.4 Ioâ— 13.18 Cal. Inst i. 3. c. 22. s 1. de Praed Gal. ibid. Perk. de praedest Note man simply considered is the obiect of election in respect of the preordination of the end but man corrupted if we regard the ordination of the meanes that tend vnto the end Rom. 8.30 2. Thes 2.13 Tit. 1.1 2. Thes 3.2 Pro. 16.4 Comment in 1. Reg. â—ap â— Sum. 1. part quaest 23. art 5. Rom. 9.18 Expos in Iohn c. 37. Greenham These notes may be better inserted towardes the end of the â—ractaâ—e where the notes of eternall life are set downe Matth. 5.8 Ephes 5.23 Matth. 8.11 Rom. 5.19 Reu. 7.9 Lib. 3. de doct Christ cap. 34 Lib 1. de voc gent. Matth. 7.11 Math. 20. â—6 Luke 12.32 Rom. 9.27 Is 10.27 Heb. 11.12 Instit lib. 2 Decor â— gra c. 13 2. Tim. 2.19 Tit. 1.1 Acts. 13 48 Instit l. 3. â— 22. s 10. Rom. 8.30 Homil. in Ezeck In 2. Reg. cap. 7 Col. 3.12 Sent. l. 2. c. 5 De verb. Apost ser 1 Ioh. 3.16 Mark 16.16 Psal 33.12 Psal 65. â— Matth. 24.24 Iohn 10.28 Ier. 32.40 Psal 94.14 In 7. cap. Ioh. Psal 34.7 Heb. 1.14 Lib. 1. â—â— 12 Matth. 24. â—1 Matth. 25.33 34 41. 1. Cor. 6.2 3. â— Tim. 2.10 Luke 18 7 8 Zach. 2 8 Mar. 13 20 Reu. 17.14 Rom. 8 33 1. Ioh. 5.13 â— Pet. 1.10 Psal 15 Rom. 8.16 Gal. 5.22 Keck Syst The. l 3.42 Rom. 8.30 M. Rogers pag. 496. â—hrys ser le fide Rom. 4.20 Heb. 11.1 Rom. 9.21 Degen cont Man.l. â— c 2. Hugo de S. Vict. Is 46. Sum. 1. par qu. 23. art 5 Rom. 9.11 Ephes 1.4 In Tit 1 Lib 5 de craedest D. Willet in Ioh 17. lect 16. Iam. 1.17 Mal. 3.6 Is 46.10 2. Tim. 2.19 Vrsin de Chr. rel par 2 Kek. l. 3 Syft 7 Theol. Ioh. 6.36 Ioh. 13.1 De fide c. 35 D. Willet on Ioh 17. â—ect 15. Gen. 43.34 Gen. 45.22 M. Perk. on Gal. 4. v 9 M. Greenâ—ham Perk. ibi Ephe. 2.1 1. Cor. 6.11 Col. 2.13 1. Pet. 4.3 sen 6.5 Hoz 2.21 turmius de â—redest Thes 8. Rom. 2.9 Ezek 18.21 Rom. 8.30 Sturm 16. Keck Theolâ— lib 3. Gen. 1.27 Eccle 7.31 Cyr. l. 8. Thes â— 1. Isa 46.10 In Triph. In Psal Poenit. Prosp Resp ad cap. Gal Expos in 1. Reg. cap. 4. Lib. 2. aduers Marc. In ser quod Deus c. Aug. ad Art 14. â—sal 5.4 Lib. 1. ad Monim Aug. ad 10. Art Lib 4. Stre Iob. 21.30 Insti lib. 2. Perk on Gal c. 5. ver 13. Rolloc de voc c. 1. Perk on Iude. v. 1. M. Perk. on Gal. 5 1â— 1. Cor. 1.9 2. Tim 1.9 1. Pet. 2.9 1. Pet. 1.15 M. Perk. on Gal. 5.13 2. Thes 2.14 Rom. 1.16 Rolloc de voc c. 1. â— Cor. 2. l 24 Ephe. 4.24 Psal 27.8 Psal 40.6.7 Gal. 1.15 â—relc Instit l. 2. 2. Tim. 1.9 2. Thes 2.14 Ioh. 11.43 44 Acts 9.40 Psal 29 Thunder Iosh 6.20 Iob. 18.6 Rom. 8.30 â—s 54.13 Acts 13.48 M. Perk. on â—ude 1 Matth. 13.1 Matth. 1â— â— â—olan de â—raedest â—olleck de voc c â—â— Rom. 8.30 Gal. â— 6 â— Thes 3.2 Rom. 8.30 Decor graâ— c. 12 epist 163 â—oc com clas 3. c. 1 In 1. Tim. cap. 2 Lib 1. in Isa cap. 1 In lib. sent 1 4 12. art 2 1. Thes 4.7 Col. 1.13 1. Pet 2.9 Tit. 2.14 Rolloc de voc t. 1. Iam. 1.17 Psal 16.11 M. Perk. on Iude. 1. Acts 1.7 Ephe. 2.1 Perk on Matth. 23 37 Phil. 2.13 Contra