Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	covenant_n	young_a	youth_n	28	3	8.0167	4	false

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

second iustice is that which was to follow the good workes of nature in that integritie might be called the iustice of works for after that man had liued godly and iustly according to Gods law in that integritie then he might be said to be iust againe and to be declared of God to be iust by his good workes well pleasing vnto God and so eternall life might be saide to be giuen vnto him as iustified by his works For Paul to the Rom. teacheth that there may be some imputation of righteousnesse by good works if so be that works be perfectlie good Hence come these manner of speeches Abraham was not iustified by his works by workes no flesh shall be iustified Thus far of the promise Rom. 4. 2 of the couenant of workes or of the things promised in the couenant of works Now to come vnto the condition the condition of y e couenant of works is the condition of good works of good works I say not which proceed from Christ or from his The condition of the couenant of works grace but frō nature only in the integrity thereof being informed with the knowledge of the law and perfectlie good as it was in the first creation proceeding I say from that ground of the couenant of workes Therefore works meere naturallie good onlie are required as the condition of the couenant of works So then by this condition doe you exclude hence faith in Christ I doe so And do ye except here from the condition of the couenant of works all the works of grace and regeneration I doe except these also But the couenant of works is often propounded in the Gospell to such as be in grace and in Christ Iesu for how often is the reward of eternall life promised to such as do well wherefore it may seeme that the works of regeneration appertaine also to the couenant of works for that such works be required of them which be vnder grace I answer the antecedent is false for if at any time we heare or reade in the Gospell of grace that good works be required of them which be in Christ and iustified by him to that end that they may obtaine eternall life we may not thinke that God speakes Note vnto them after the forme of the couenant of works for in the Gospel good works are required of them which be in Christ not such as proceede from their owne nature or such as they can yeelde of their owne strength but onely such as proceede from the grace of regeneration For we neuer finde in the new Testament that they which are in Christ be commanded to do the workes aforesaide of the couenant of works which bee naturallie good or that the couenant of works is set before thē that by it the works therof acted by the strēgth of nature they may receiue eternall life For thou shalt neuer finde it saide to them which are in Christ Do this of your own strēgth that so ye may liue which is the very sum of y e couenant of works As for that place Math. 19. 17. where Christ said to a certaine young man which called vpon him saying Maister what good shal I do that I may haue eternall life The Lord answered and saide If thou wilt enter into life keepe the commandements I graunt that heere hee vnderstandeth the couenant of works and that the Lord propoundeth to the young man the forme of the conenant of works But obserue that the Lord so answereth to one that sought his life and saluation by the law and which did before cleaue vnto the couenant of works and trusted to works as meritorious For so the couenāt of works and the rule of the law of works must be set before euery one which is without Christ seeking righteousnesse by the law and the works of the law to this end if it may be that by the sense of sin the feeling of his owne misery he may be prepared to embrace the couenant of grace in Christ For to returne vnto his words that young man saide to the Lorde What good shall I doe Therefore he sought saluation by workes and not by faith in Christ So then the Lord answered fitly to his question Doe this and thou shalt liue Which manner of speaking is neuer wonted to be propounded in the Gospell to them which haue once imbraced and professed Christ For those good works of nature be neuer required of them according to the forme of the couenant of works neither be the promises made vnto them vnder condition of any such workes I confesse good workes be required of them which be in Christ and iustified by him but all such works belong to grace and regeneration to grace I say only and they be not the works of free will nor of nature Know this thē that to such as be in Christ the couenant of works to thē is abolished of none effect so far forth as by it iustificatiō saluation is obtained I graunt the law abideth which is the rule of those works which properlie specially How far the law is abolished did first appertaine to the couenāt of works but now it hath another speciall vse for it serueth for our direction in the workes of grace and sanctification So then the law hath ceased as it was the rule of the works of nature required in the couenant of works but it is still in vse to them which are in Christ as it is the rule of the works of grace For the same iustice of God is vnchangeable and the law of God is the very image of diuine iustice wherefore the law of God must abide for euer albeit it haue not euer the same vse nor be not alwaies the rule of the same works But of this we shal speak more at large hereafter It is a question heere whether in the first creation good works in the couenant of works were required of man as meritorious for the promised life I answer not so But they were due in the creation as pledges of thankefulnesse in man to his creatour for that excellent worke of his creation and to glorifie God his creator But it may be obiected that Paul to the Rom. disputing against the works of nature for in that epistle he disputing principally against this kind of works he reasoneth against thē as seeming meritorious not as duties testimonies of mans thankfulnes vnto God wherfore it may seeme they were commanded vnto man in his creation as meritorious I answer true it is Paul disputes there of thē as of merites not for that this was his iudgement of them but because the Iewes had that conceite of them which were so farre blinded that they thought the good works of nature were not only good and iust but also might merit iustification and life But of this blindnesse of the Iewes we shal speake more at large herafter Thus farre of the condition of the couenant of

containe my selfe but must needes giue thankes as I ought vnto God for this so necessarie and so profitable a worke and reioyce that both you and the whole Church enioy so great a benefit desiring the Lord to increase with new gifts and preserue in saftie this excellent instrument especially in these times wherein thorow the scarcitie of skilfull workemen which labour in the Lords vineyard and by the decease of those well exercised and experienced souldiers and worthie Christians Sathan and his companions begin againe to triumph ouer the truth Concerning the estate of our Church and schoole we yet continue and proceede in our course by the mightie hand of our God and Sauiour protecting vs which is admirable to our very enemies being deliuered from the iawe of death But in truth for ought we see it is like to last but one yeare our estate depending on those acts which shall bee concluded in the * Or meeting at Roane Or the Prince our neighbour diet of Roane betweene the French King and our neighbour Duke either concerning peace or warre wherein we hope to be comprehended vpon equall condition In this fraile and vncertaine estate that is our principall consolation that we are sure this slender and twined threed whereupon we rest is sustained by the hand of our good God who will not suffer that to be falsified which we haue learned of the Apostle that all things worke together for the Rom. 8. good of those that loue him In the meane while I beseech you brethren continue your remembrance of vs in your daily prayers I for my part for some moneths though I be not much pained with any Feuer Gout Stone or any of those sharpe diseases which be the vsuall companions of old age yet I feele my selfe so infeebled and weakned that I am constrained in a manner to giue ouer both my publike duties to keepe house and home looking euery day for that ioyfull and happie dissolution whereunto age it selfe calleth me being now seuentie eight yeares old And herein I desire your prayer with the rest of my brethren by name of my reuerend brother Maister Meluin and Maister Peter Iunius whom vnlesse memorie faile me Maister Scringer of blessed memorie was wont to call his cosen vnto whom remembring withall my hartie commendations I desire you to communicate this my letter desiring the Lord my deare and louing brother to preserue your whole Church there with his mightie and blessed hand against all both forren and domesticall dangers Fare ye well from Geneua the Calends of Nouemb. after our olde computation CIC. IC XCVI Yours wholy THEODOR BEZA TO THE RIGHT WORSHIPFVLL AND HIS VERIE CHRISTIAN LOVING FRIEND MAISTER WILLIAM SCOT of Ely grace and peace by Iesus Christ WHen I had finished my last sommers worke of reuising and correcting Master Rollockes readings on the Colossians I was inwardlie much affected with the holy spirit of the man which I found as in that so in the rest of his workes Then my heart desired that as forraine Churches greatly reioyce in him and blesse God for him so the Churches of England and Scotland might to their greater ioy heare him speake yet more vnto them in their owne natiue language This is the cause right worshipfull that mooued me the winter past to gaine some houres from mine ordinarie labours to giue this little booke a new coate that it might be knowne also in all this Iland where it was first conceiued and borne It hath the protection of our most mightie King for saftie and free passage into other parts of the world where it hath been intertained with kinde acceptation and so now no doubt it shall be no lesse in both these kingdomes when as all true hearted subiects shall see with what christian affection our most noble King affected this faithfull seruant of Iesus Christ and his holy workes Now blessed bee God for being thus mindfull of vs and for annoynting his sacred breast with such a measure of the spirit of iudgement as an 2. Sam. 19. 27. Phil. 19. 10. Esa 11. 3. 4. Angel of God to discerne the things that differ and so to respect the meeke ones of the earth to the vnspeakable ioy of the good and terror of the wicked Behold now praise the Lord with vs and let vs magnifie his name together for the Lord hath done great things for vs the Lord hath so set the wheeles of his admirable prouidence and so carried his blessed hand this yeare past in all his proceedings round about vs and so touched the hearts 1. Sam. 10. 26. of all this kingdome as hauing a purpose to accomplish a great worke in the building of his Church and in his good time to lift vp such strokes as shall destroy for euer euery enemie that doth euill to the sanctuarie Psal 74. 3. The Lords compassions faile not O Lord withdraw Psal 85. 3. 4. thine anger and turne backe the fiercenes of thy wrath Turne vs O God of our saluation turne thou vs Lam. 5. 21. vnto thee that wee may bee turned and cause thy face to shine vpon vs that we may be saued Cease not to pray for vs that we may not returne to our olde securitie and vnthankfulnes any more but that wee may attend what the Lord saith for now he begins to speake peace vnto his people and vnto his Saints crying in their doores euen as it Prou. 1. Psal 85. 8. were in the open streetes that they returne not againe to folly Now we see that the counsell of the Lord shall stand for euer and that the thoughts of his heart shall continue throughout all ages for he hath broken the counsels of the wicked who haue euer sought to be possest of Gods habitations but the Lord shall make them as stubble before the wind the Lord will persecute them with his tempest and make them afraid with his storme O Lord fill their Psal 83. 16. faces with shame that they may seeke thy name Finally the Lord hath made our corners full and abounding with diuers forts of blessings hee hath made Psal 144. 13. the barres of our gates strong and hath setled peace in our borders he hath stablished his Gospell and holy couenant with vs he hath taught vs to obserue his iudgements and his wonderfull administrations both of his iustice and mercie he Psal 147. 13. hath not dealt so with any Nation round about vs. Wherefore O praise the Lord with vs let England and Scotland now with one heart as with one mouth praise God in all the assemblies Psal 6. 8. 26. O praise the Lord ye that are of the fountaine of Israel praiseye the Lord. To returne to our purpose as touching this sweete treatise in hand I say no more but this I trust the reader shall finde my words true that so many common places of diuinity as be here briefely couched as branches appertaining to this one head the

which is done against Gods will is said properly to be done against Gods decree and not against his reuealed wil or expresse law but sinne as it is a transgression of the law is not done against any decree therefore sinne as it is a transgression of the lawe is not done against Gods will The Assumption is shewed because God decreed not from euerlasting that sinne as it is a transgression of his law should not be done of an euill instrument Therefore thou saist hee decreed that it should be done Answer It followeth not 1 For both these are true concerning God God hath neither decreed that transgression as it is transgression 2 should not be done neither hath he decreed that transgression in so farre as it is transgression should be done For there is no decree of God extant either in this or that respect touching sinne as it is a transgression or breach of the law of God But thou maist aske is not sinne effected as it is transgression some way by the permission of God Answ A thing is said to be done two wayes by Gods permission either by it selfe or by accident That which by Gods permission commeth to passe by it selfe must of necessitie respect and put on the nature of good seeing God proposeth and directeth the same vnto a good end but that which by an accident is done God permitting it or forsaking the creature nothing hindreth but that as it is such it is euill for God leauing the creature and euill instrument to it selfe the creature doth that which is euil as it is euil neither can it otherwise do being left of him who is the Author of al good But now in respect of God permitting and leauing that euill as it is euill is done by accident not by it selfe because God in forsaking purposed not euill as it is euill but on the contrarie so farre forth as it respecteth good and is a meane of his glorie of that especially which is the consequent of his mercie for all meanes whether wrought by God himselfe or suffered to be done of euill instruments in the first place are both ordained of God himselfe and directed to the glorie of his mercie arising from the saluation of the creature God hath shut vp all vnder sinne that he might haue mercie on all And in the second place for the hardnesse of man and because of the heart that cannot repent sinnes and euils which are done by an euill instrument serue to that glory which God getteth vnto himselfe by his iustice and iust punishments If on the contrarie thou obiect God suffereth sinne that he may punish the same but he punisheth sinne in Or I would answer the maior That God suffereth not sin to punish it for that he respecteth not but for that be hath a purpose to manifest his owne glorie in the punishment of sinne that it is sinne or transgression therefore he permitteth sinne as it is sinne I answer vnto the Assumption Sinne as punishment followes thereupon which in it selfe is good and turnes to the glorie of God in this sin I say hath not respect vnto euill but vnto good producing a good effect for an euill cause as it is euill cannot bring forth a good effect But if that cause which in it selfe is euill be also considered as the cause of a good effect it must needes in some sort take vnto it the nature of good I confesse indeed that sinne as it is sinne is the cause of punishment and the punishment as it is the effect of an euill cause must needs it selfe be euill And indeed punish ment Punishment in it selfe is euill which is inflicted is considered two wayes first as a thing in it selfe euill for there is some transgression How punishmēt is euill in euerie punishment and euery punishment after a sort is also a sinne Againe it is considered as a thing that is good to wit as a meane of Gods glorie This I say in a word that all meanes which in and by themselues are euill in respect of God propounding and of the end which is the glorie of God in some sort are good And that whole chaine of meanes which is betweene God propounding as the head and beginning and the glorie of God as the end is the order of things which either by themselues are good or at the least in some sort may be so accounted For those two extremes chaunge all darknesse after a sort into light CHAP. XXV Of Originall Sinne. THVS farre of sinne in generall the first diuision of sinne is into originall and actuall To speake of originall sinne first we be first to obserue the reason why it is so named It is called Originall sinne why so called original because it is in vs with vs from our first being conception and natiuity for it comes by propagation and is deriued from parents to children as an hereditary disease as a leprie the stone or any such like malady of the body And that there is such a kind of sinne it is most manifest for there is none so fottish and so voide of all sense that he feeleth not this hereditarie sicknes in himselfe as the infection and corruption of his nature But the holy Ghost who best knoweth what is in man doth cleerely auouch this in many scriptures Gen. 5. 3. When as Adam saith he begat a sonne according to his owne image Note heere the propagation of that corrupt image which was in Adam into his sonne Sheth Iob. 14. 5. Who can bring forth a cleane thing of an vncleane not one Behold here the propagation of vncleannes Psalm 51. 7. Behold I was formed in iniquitie and in sinne did my mother cherish * Tremel fouit kept me warme in hir bed mee Behold the sin which we haue from our mothers wombe Ioh. 3. 6. What is borne of the flesh is flesh Behold the propagation of flesh that is of our corrupt nature Rom. 5. 12. Like as by one man sinne entred into the world and by sin death c. Obserue here the propagation of sinne Eph. 2. 3. We were by nature the children of wrath Note here our corrupt nature and therefore how subiect it is to the wrath of God And thus far we see that there is a sin which we call originall Now let vs consider what the subiect thereof is The subiect of originall sinne is the whole man body and soule which thing is taught vs cleerely by that one name Soule infected with Orig. sin which is giuen it Ro. 6. 6. as els where that old man whereby nothing els is signified but the whole man corrupted or the corruption of the whole man That the minde is infected with this sin first we be taught it by very sense it selfe next by many testimonies of scriptures Genes 6. 5. When the Lord saw all the imaginations that is all the thoughts of his heart were only euill continually Gen. 8. 21. Albeit the

imagination of mans heart be euill from his youth Ephes 2. 3. Fulfill the will of the flesh and of the minde And that the body is infected with this poison see Rom. 6. 12. Let not sinne raigne in your mortall body And that euery The body and all the members poisoned with originall sinne one of the members is infected and poisoned with the same sin is shewed v. 13. Neither giue your members as instruments of vnrighteousnes vnto sin Againe the very names of this sinne shew the subiect 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 farre of the subiect of originall sinne Now wee bee to come to the parts of it and because it is as a compound thing we are to consider first The materiall cause of originall sinne threefold what the matter thereof is next what the forme The matter of originall sin is threefold The first part of the matter thereof is that apostasie wherein we fell all away from God in the loines of Adam This we receiue from our mothers womb for we are al born Apostates backsliders frō God For that the first apostasie was not Adams only but did appertaine to vs al first reasō it selfe may sufciently conuince it for we were all as then in his loynes and as parcelles of the substance and nature of the first man and so we all fell in him and with him from the liuing God For this very cause Heb. 7. Leui is said before he was borne to pay tithes to Melchisedeck because he was then in the loynes of Abraham Abrahams fact was therefore Leui his fact also and of all his posterity which then were in his loynes Next this is testified by scripture as by name in that place which is Rom. 5. 12. In whom to wit Adam all men haue sinned That first Apostasie I grant is past and vanished away as euery action passeth away yet after a sort it is saide to continue still for albeit the fact be past yet the How the Apostasie of Adam continueth still guilt thereof remaineth still for euery man is borne guilty by nature of that first Apostasie The same is to bee said of euery other sinne Murther Adultery Theft c. For whatsoeuer it is it may be truly sayd to remaine still so long as the guilt remaineth which is consequent thereunto Wherefore euery man is guilty of that first defection and falling from God vntill this guilt be taken away by the bloud of a mediator And that we be such Apostates by nature the scripture testifieth Rom. 5. 15. By the offence of one many be dead Wherefore many must be guilty that one offence Ro. 5. 16. The fault came of one offence vnto condemnation And thus farre of the first part of originall sinne that is of the first backsliding and our falling away which we bring forth with vs from our mothers wombe into the world The second part followeth of originall sinne which is a certaine defect or a certaine want of originall iustice Second part of Originall sinne that is of that righteousnes or integrity wherein man was created according to the image and example of the righteousnesse which is in God the creator For he created man after his owne image wise iust holy For the Apostle to the Eph. 5. and Col. saith that in these respects man was like to God himselfe in his creation This want I speake of originall iustice is the first effect of that apostasie before shewed For that apostasie whereof we are al by nature guilty depriueth vs in our first birth euē in our very conception of that originall iustice and image of God This part of the matter of originall sinne very sense sheweth and many scriptures testifie of it I meane such as speake of sinne negatiuelie or priuatiuelie For Proofe of our want of original iustice by 1. sense 2. by scripture all such places shew plainelie what defect is in vs and what want of originall iustice Rom. 3. 23. All haue sinned and are depriued of the glory of God Ro. 7 18. I know that in me that is in my flesh dwelleth no good thing And a little after I find no meanes to performe that which is good Rom. 8. 7. The wisdome of the flesh is not subiect to the law of God neither indeed can be 1. Cor. 14. The naturall man perceiueth not the things of the spirit of God neither can he know the. 2. Cor. 3. 5. Not that we are sufficient of our selues to think any thing as of our selues Eph. 4. 18. Hauing their cogitation darkened and being strangers from the life of God And thus far of the 2. part of the matter of original sin to wit the want of originall iustice The third part followeth and this we say is an inclination The 3. part of the matter of originall sinne or quality contrary to that originall iustice and integritie before mentioned succeeding euen in place thereof This is that which they call our naturall corruption and it is the second effect of the apostasie of Adam in Paradice For that rebellion of our first parents first depriueth vs of originall iustice and of the image of God next in place there of by Gods iust iudgement it infecteth vs with a quality cleane contrary to that righteousnesse whereby we are made prone and apt to al euil This contratie qualitie or inclination vnto sin to be in vs very sense procues it with many testimonies of the holy Scripture all which speake of sinne affirmatiuely or that I may so speak positiuely Ro. 7. 7. I had not known concupiscence but that the law sayth thou shalt not couet Rom. 7. 23. I see another law in my members rebelling against the law of my mind Eph. 2. 3. Fulfilling the lusts of the flesh and of the minde Ad to these the places before cited Gen. 6. and 8. And thus farre of the third part of the matter of originall sin And here as touching the want of iustice and inclination vnto sinne which were two parts of the matter of originall sinne ye must be aduertised that there is no facultie A speciall note of the soule of man which is not infected with both these euils together We reckon as principall powers of the soule the minde or vnderstanding the will and the affections These two last the scripture often vnderstandeth them in the worde hart because the will and affections be seated in the hart The first defect then is in the mind and this is the want of light and knowledge here is also the want of holinesse 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 minde or knowledge is twofold naturall A two fold light of the mind 1. VVant of naturall light and spirituall In the mind there is a defect