Of Nature and Grace, Book 2 · Part 1 – Part 3
Againſt curioſitie in the ſearch of vnſearchable miſteries.
The tranſlatours of the Engliſh Teſtament at Rhemes tell vsus, that the conſideration of the place in S. Paul,Curioſitie in Gods matters. wherein are ſet furth plainely Gods eternall predeſtination, purpoſe, louelove, &c. both hath bene alwayes, & in this age is a gulfe wherin many proud perſons hauehave worthely periſhed. Proude perſons? what then? we graunt. For pride will hauehave a fall in the playneſt ground, and further when they ſay, theſe miſteries of Chriſtian faith ought to be reuerenced of all men with all humilitie, & not to be ſought out, or diſputed vpō with preſumptuouſe boldnes: verely preſumption, raſhnes, and all boldnes we deteſt, as much as they, but they in thus ſaying inſinuate an other matter: & faine would they hauehave Chriſtian men to tremble and ſtarte backe for feare, or elſe with a light foote to trip ouer that altogeather, which the ſpirite of God doth ſtande ſo much vponupon.
Secret things belong vntounto the Lord, but things reuealed to vsus & our children for euer, in which ſentēce of ſcripture we may ſee that there are ſecreats of two ſorts, either ſtill ſecret like the round ring,2. Eſd. 5.42 whoſe beginning and ending are in it ſelfe, and knowen onelyonly to the maker: or there are ſecretes reuealed to the children of men, the meditation and ſtudie whereof appertaineth to vsus. According to this the Apoſtle ſpeaketh the will of the Lord, who hath knowen, 1. Cor. 2.16.that he might inſtruct him? We hauehave the minde of Chriſt, the former of theſe ſayinges muſt be left to God, the latter of theſe do belong to vsus.
Auguſtine findeth faulte with curiouſe heades, and bold mindes,In Pſal. 8. whom he reſembleth to fiſhe, that plunge themſelues in ouer deepe queſtions and that walke in the pathes of the bottomleſſe ſeas, in matters to excellent for their knowledge. And truely who that modeſt is, and hath learned to be wiſe with ſobrietie, doth not vtterly miſlike and condemne the fact of the Bethſhemites prying into the Arke, or the like preſſing into hidden miſteries?1. Sam. 6.19. Is not he an vnwiſe man that when he may ſafely vponupon the pauement go in and out in the Lordes courtes, yet hath a fancie to trie, whether he can get vp and trace it vponupon the high pinacles of the temple? and yet becauſe the pinacles are as ornamentes to ſet furth the maieſtie and the glorie of the building, and builder, who dare hudwinck mens eyes, that they may not veiw the thinges that are therfore ſet in ſight that they may be ſeene?
Theſe fiue chiefe pointes (which I intende ſome of them to touch, ſome of thē to treat of more largely, and of them all reuerently to ſpeake) are they aboue mē cioned, our Election, Vocation, Iuſtification, Sanctification, and Glorification.
Theſe miſteries verely are as holy as the mountaine,Exo. 19.23. Exod. 3.5. wherein God himſelfe appeared, and as the ground, whereon Moſes ſtood. Wherefore aboue all thinges firſt put we of our ſhowes, I meane all prophane cogitations, terrene and earthlie thoughtes, while we ſtād vponupon theſe matters, while we conſider theſe his graces, & ſecreats in his worde reuealed in this behalfe.
Of Election, Vocation, and Reprobation.
THat God electeth ſome vntounto ſaluation before the beginning of the worlde:Election. ſome and therefore not all, before the beginning of the worlde, and therefore not for the deſert of them, who then were not, (which alſo the verie name of Election doth import) is ſo manifeſt, that the Apoſtle demaundeth in vehement maner: who art thou,Rom. 9.20. that wilt diſpute hereof, and reaſon to the contrarie, and gather abſurdities therupō, as if the caſe were not ſo? Wherin alſo it may be demaūded: who art thou that coyneſt diſtinctiōs to ſhift of the freenes of the Lords choiſe? and dareſt thou auouch that albeit he chooſeth before all worlds, yet he chooſeth not freely, but for workes foreſeene, and likewiſe refuſeth? S. Paule is amaſed at the matter, and adoreth the Lords both certaine and ſecrete mercies, and iuſtice herein, and canſt thou diſtinguiſh with eaſe?
Touching our vocation both inwardly by the finger of his ſpirite,Vocation. and externally by the outward deliuerie of his word effectually to certaine, and not ſo to ſome certaine, is no leſſe plaine by our Sauiours prayer in S. Matthew,Matth. 11.25. I giuegive thankes O father, Lord of heauen and earth, becauſe thou haſt hid theſe thinges from the wiſe and men of vnderſtanding, & haſt opened them to children. It is ſo O father, becauſe thy good will is ſuch.
Wherein I obſerue three points, firſt thanks to the father, then for what things, and thirdly why the father him ſelfe was induced, or rather vouchſaued to beſtowe his benefits vponupon ſome & why not in like ſorte vponupon all.
1. I thanke thee O father, or I confeſſe,1. Thankefulnes. Serm. de diuerſis 3. all is one. For, as Auguſtine ſayeth, they are very meanely learned, that know not that there is a confeſſion of prayſe and thankeſgiuing, aſwell as of ſinnes. Chriſt thanketh his father, of whom Chriſtians may learne to be thankeful for themſelues, for ſhall he pray for vsus, and not we for our ſelues: or ſhall he be thankefull in our behalfe, and ſhall not we alſo be thankefull in our owne cauſe?
If one grape waxe ripe and red,Vuáque cō ſpecta liuorem ducit abvua. they ſay that the grape ouer that, doth ripen the faſter, and take colour the ſooner. It behoueth vsus that are greene, and ſowre, conſidering the example of Chriſt, and his ſweetenes to grow in grace & like thankfulnes to our God, confeſſing alwayes, frō what ſpring are deriued our waters, or rather from what ſea they iſſue, or rather from what heauen, or rather how from the father of heauen and earth they deſcend vponupon vsus,Gen. 18.27 which are but duſt and aſhes.
He giueth vsus all that we hauehave: onelyonly he reſerueth the prayſe of all vntounto him ſelfe.Eſa. 42.8. He is the freeſt Landlorde, that may be, father of heauen and earth, and Lord of all, and we his ſeruauntes and the workemā ſhip of his handes. Yet he ſuffreth vsus to hauehave and enioy freely the frute and vſe of all, yeelding him and paying nothing but this, that we acknowledge and confeſſe that we holde of him and that we are his tenantes.
2. In ſpeciall, for what is our Sauiour thus thankefull vntounto his father?2. For VVhat. Becauſe he had hid the ſecreats and treaſures of the Goſpell, from the wiſe and learnedmen, and had reuealed them vntounto babes. Conſider your vocation ſaith S. Paul,1. Cor. 1.26. not many wiſe men after the fleſh, not many mightie, not many noble are called, I adde, were choſen. For whom he calleth in time, thoſe he forechooſe before all times, and whom he calleth not at al, no maner of way, thoſe he neuer choſe.
What then? is all learning & wiſedom vtterly condemned hereby, or are the baſer and weaker ſort onelyonly called, are women and weauers and beggers and yonge ſtudents to be admitted to the ſearch and vnderſtanding of holy writ?
We knowe & profeſſe, that theſe hauehave ſoules to ſaue, & are bought with as deare a price, as the beſt doctors and rich men are. There is no kinde of good learning but we commend it in the higheſt degree of due commendation: and yet withall we ſay: Godlines is great learning. Act. 18.…4.Apollos was eloquent, but his might was in the ſcriptures. We diſpiſe not the inferiour: we preferre the greater gifts. Notwithſtanding both eloquence, and all other whatſoeuer excellent qualities of either natures wiſedome, or good arts, &c. except the perſon qualified with them be alſo endued with faith from aboue, they rather be occaſions of euill in him then otherwiſe, greatly encreaſing his greater condemnation.
If Agar can be content to obey Sara,1. Sam. 3.1. Reuel. 4.10. if our wiſedome can ſubmit it ſelfe to the Lordes wiſedome, if our learning will ſerue as Samuel did in the temple, if the potent and mightie man ſubiect his ſcepter and crowne, if he can ſtoope and fall before the throne of God, theſe former qualities are ſanctified, and God accepteth them in the perſons, whom he accepteth in faith. Not many wiſe welthy or mighty, the ſcripture ſaith not, Not anie are called.
Becauſe it is commonly ſeene, that Agar will contend with her miſtreſſe, the Graecian preſumeth of Learning, the ſubtle head of his policies not meanely menaged: therefore of the vſuall practiſe, and not howe it goeth better in ſome ſpecialities the ſcripture ſheweth. For God woulde hauehave all (of all ſortes) ſaued,1. Tim. 2.4. and yet I ſay not all in generall without anie reſtraint. For who then coulde reſiſt his will, if he will ſo hauehave it? Or why are any dāned, if he will hauehave all to be ſaued without exception? The Lords merciemercy is aboue all his workes, and the ſinnefull workes of man can not be greater to his owne condemnation, then the merciemercy of God to ſaluation, if God would ſo hauehave it in all. Notwithſtanding the commaundementes are giuen forth in generall. Likewiſe the exhortations are vttered to all, grace openly offered, and publickly proclaimed. Many are called, and yet few are chooſen. i. inwardly touched,Matth. 20.16. and well accepted of the Lorde. According to this generall offer, there is ſomewhat, that may be ſayde for the iuſt, and deſerued commendation of many, becauſe al obey not their calling, all receiue not their ſaluation profered. And yet the conditionall will of God to hauehave all ſaued, if all would, is but a fancie. For many ſeeke with endeuour, which is more then a wil, to enter the ſtraight gate,Luc. 13.24. & ſhal not be able. Truely none ſhalbe ſaued, but whom God will, whom he will indurate, his hart is hardned, as Pharaoes was. But moſt miſerable were the condition of mans ſaluation, if it hung vponupon his owne mutable, fraile and froward will.
Origen thinketh,Auguſt. de ciuit. Dei lib. 21. cap. 17. perchaunce vponupon occaſion of this ſaying, God will hauehave all ſaued, that it will followe, that all and euerie one whoſoeuer euen the verie diuels, finally and one day ſhall be ſaued in the ende. Concerning Origen it is well ſayed that where he wrote well, no man wrote better: and where euill (and therefore not euer well: and in this, verie badlye) no man writeth worſe, ſo manifeſtly againſt the Scriptures, and ſo fondly beſide the vniuerſall, catholike and Chriſtian faith,Epiſt. ad Alexandr. touching the euerlaſting damnation of the damned, either ſpirites or men, in ſo much that him ſelfe elſe where was faine to excuſe him ſelfe therein, and likewiſe vtterly to deteſt the errour.
What ſence then beareth that ſentence: God will hauehave all men ſaued? The Apoſtles meaning is not hard. God will hauehave all ſaued, that is to ſay, of all ſortes ſome, (as I ſayed before) and therefore expreſſely by name, he willeth that prayers be made for magiſtrates, and for men in authoritie, among whom alſo he hath his choſen.Act. 10.34. Neither doth he reſpect any perſon, in regard of ſexe, place, time, degrees, and the like externall circumſtances. For though not all, & eueryevery one of theſe ſorts, yet out of all theſe he calleth ſome, and thoſe not for any ſpeciall properties naturally in them more then in the reſt, that are not called.
In the dayes of Elias when Achab had ſold him ſelfe vnderunder ſinne,1. King. 19.10. and the people adored Baal,Rom. 11.5. and Idolatrie getting the vpper hand was openly practiſed in Iſraell, the Prophet complaining thereof, & that himſelfe was left all alone, receaued aunſwer of comfort frō the Lord, that he had left 7000. that neuer had bowed knee to Baal. Wherupon Auguſtine doth well obſerue, & the text is pregnant to proue, that theſe who were reſerued,Aug. de bono perſeue. cap. 7. left not them ſelues to the Lorde, but reliqui mihi, I left them to my ſelfe ſaith the Lord. For it is he alone, qui facit vt & acceſſamus ad eum: Sic & ne receſſamus ab eo: Our firſt acceſſe to him is by him: and alſo that we recoyle not from him, relapſe and fal away againe, but to perſeuere to the end is a worke of God, & not of our ſelues.
M. Allen in his Apologie of the ſeminaries aſſureth himſelfe that no wiſe man can be a Proteſtāt 23 yeares,In the Apol of the Semi. and in epiſt. ad. Greg. 13 before his booke of the Sacraments and ſacrifice. or anie long time togeather, & yet he ſeeth the contrary & is greeued thereat. But ſuppoſe that our religion were falſe, & his ſuperſtitiō right, doth it yet go by worldly wiſedom, wherof he ſpeaketh? Or are our Rabbies & maſters of Rhemes ignorāt of this, that thogh God hath his kings & Queenes, & worthy, noble and learned men,Eſa. 49.23. as foſter fathers, & nurſe mothers, & good inſtruments in and of his church, yet many times (& may I not ſay, moſt often?) the lettered, the prudent, the politicke, the mighty, the noble, & the wiſe of this worlde are ſhut out of doores with God, neither are they able by natural reaſons, or morall experience to diſcerne no not a falſhood in the principall points of true Chriſtianitie. Wherefore God giueth entrance to poore and ſimple babes, and litle ones, the leſt of all their tribes, and ſmalleſt of account in their fathers houſe.
Humilitie a neceſſarie vertue.As in plūpes & wels, where men drawe water, frō deepe places, the bucket deſcendeth low, that the water may be brought vp: ſo they that are to receiue the waters of Gods graces proceding frō the depth of his endleſſe mercy in a true & an vnfained humility muſt deſcēd ful low. For the lowly of hart, & meek of mind, he only filleth: The rich, which are rich but not in God, thee proud & preſumptuous ar ſent empty away, & the poore receiue the Goſpel, ſtrā gers frō the eaſt come to ſee Chriſt, & ſimple ſheepehards are they that heare & cary the firſt tidings of his bearth. This hath bē the Lords vſage & dealing from the begining. The yonger breathern ar preferred before the elder, the weake before the ſtrong, the ſimple before the wiſe, the vnlettered before them that louelove to be ſaluted as venerable Rabbies in long & ſide gownes, at the corners of the ſtreets & in opē places. So was Moſes preferred before Pharao, the afflicted Iſraelits before their hard taskmaſters, & the poore widow of Sarepta before all Iſraell, ſo was Peter the fiſherman, and not Pilate the iudge, Paul the tētmaker & neither Tertullus the orator nor Nero the Emperour: And as Daniel the child was eſteemed before Darius princes, ſo he chuſeth & he calleth, ſuch as thoſe children were in the ouen, humble & innocent men & none other. But firſt he maketh them as children and babes, that they may be (not becauſe they are alreadie) aunſwerable to his euerlaſting choiſe in their effectuall calling, and (as it were) firſt he mollifieth the wax & then after a ſort he imprinteth his own image in them afreſh, which once alſo they, aſwell as others had defaced.
For naturally as hath bene declared in the former treatiſe, what was there in one, that was not in an other, and in all alike? What was there in Abraham, that was not in Nacor? what in the Iewes, that was not in the Gētiles? Before God called them, and not the Gentiles, all alike without exception we are detained in the ſelfe ſame darkenes of minde, and diſobediēce of will. And afterward when the naturall oliue, not naturall by nature, but right by choiſe and calling, began to waxe wild againe, when of children they became a baſtard, a froward, and a peruerſe nation, God left them to them ſelues, he gaue thē ouer to their corrupt nature, and withdrew his grace, whereby they were a righteous ſeede. And nowe the beſt among them were worſe than others, the ſcribe than the ignorant, the phariſee farre worſe than the publicane.Act. 4.6 For theſe moſt reſiſted the preaching of the Goſpel. And this was the iuſt iudgement of God, that rather opened the eyes of the ſimple amongeſt them, then of the greater perſonages. In the one appeareth his grace, in the other his iuſtice: which doth the more ſet out his grace, & in reſpect of both Chriſt giueth thanks to the Father,Pſ. 145.17 who is to be prayſed in all his workes, and worſhipped in al his wayes.
To proue that he hath gone this waye, and wrought theſe workes, blinded ſome eyes and opened ſome, ſtopped and hardned ſome eares and heartes, and (as the Scripture ſaith) circumciſed and mollified ſom by his eſpeciall grace, is ſo cleare, that if there were nothing els, but our Sauiours thankes for the ſame,Reprobatiō. what needeth farther proofes?3 VVhy?
3. Nowe but why doth God ſo?Ioh. 12.40 elect ſome, and reiect ſom, cleare ſome eyes, do out and darken ſome? Great cauſe why it ſhould be ſo. Euen ſo great, as is the wiſedom of the eternall God, who prouideth, that neither the willer, nor the runner,Rom. 9.16 do any thing, but him ſelfe taking merciemercy doth all in all, in the ſaluation of his ſaincts, to the end, that the branches beare not the roote, but the roote the branches, that whoſoeuer reioyceth, may reioyce in the Lord, and his good pleaſure.
Yet all this rather concerneth his election and good choiſe in ſome, but whie doth he reprobate any? why are not certaine as effectually called as others?
Who art thou that doeſt thus, why it & quarel it with God?Iob. 9.4 May the veſſel reaſon with the potter?Eſay. 10.15 the axe with the carpenter? the ſaw with him that draweth it? dare any ſeruant pry into all the councels of his maſters cloſet? cāſt thou folow & track the way of the fiſh in the waters, of the foule in the air? If thou cāſt do impoſſible things then maiſt thou ſee and diſcern things alſo inuiſible. For there is the like impoſſibility in both. If God ſhold do equallie well to all, then were he after a ſort ſo much the leſſe to be praiſed of ſome for his benefites more in ſpeciall,Aug. de dono perſeuer. cap. 12 Mat. 20.15 and ſingularly to them, then to others. Neither yet is there any iniquitie in ſo doing. For may he not do with his owne what he will, and that without mans witting? why? may he not illuminate what eye he liſt, lighten which candle he pleaſeth, or ſhoot away what arrow he is diſpoſed, without thy certaine knowledge of his ſecret counſels in his moſt iuſt doinges?
In this curioſitie of ſearching farther, thē may ſtand with the ſobriety of creatures in the Creators workes, a man may aſwel demaunde, why all in the fielde is not pure corne, & no chaffe, why trees beare leues at all, and not all frute, why there ar aſwell frogges as fiſh in the pond, as well goates, that will not heare, as ſheep that heare his voice in the fold of Chriſt? Chriſt the ſecond perſon in Trinitie adoreth the councell of his Father herin, and confeſſeth that the reaſon of this is this: So it is, becauſe it pleaſeth thee o father ſo. The Papiſt dreameth of a better will in ſome, then in ſom, and that maketh much as he thinketh to the matter. I aſke: will darkneſſe willingly become light, will weedes be corne, goates, ſheepe, will thornes be vines and beare grapes?Aug. de verb. Apoſt. Serm. 2. Violentia fit cordi &c Doth the natural man ſauor of the things of God? would a wound be handled? can the fleſh yeild to the ſpirit? would ſleepe be awakned? Doth the dead in ſinne, that wanteth ſenſe of a better life, deſire to be reuiued any one more then an other. But herof before. All are earthly by nature, hated by deſert, condemned by iuſtice, and reprobate in them ſelues. Whie yet ſome are by grace beloued, ſaued by mercy, vouchſafed heauen by adoption, choſen in Chriſt, called to the Goſpel, and receaue it willingly, the higheſt roundle in the ladder, that man may aſcend vntounto, is the Lordes owne pleaſure, and this, that contented Chriſt, muſt content Chriſtians.
For the condemnation of the wicked,Prou. 16.4 there is more then ſufficient deſert in the reprobate, and albeit thou heare that God alſo is agent therin, yet beware thou imagin euill in the Lord, who as the Sun ſhineth into dark places, and is not darkned, and likewiſe as the raine moiſteth the euil tree, and therfore it beareth his vnhappie, & a bitter frute: but mark: in that it beareth frut it cōmeth of the moiſture: in that it beareth euill frute, it commeth of his own nature, and therefore worthely calleth for the axe to be cut downe, and iuſtly deſerueth to be throwen into the fire: And know this that in one & the ſame action diuerſe may be agents, & they diuerſly to be tearmed, their intents and ends purpoſed, and alſo meanes in proceding being diuerſe, according as the perſons are diuerſly better or worſe either affected, or ſkild: euen as the keeper (as Seneca ſaith in an other caſe) many times hath his priſoner linckt to his girdle or hand wreſt,Senec. lib. 2. epiſt. 5 and ſo they two maie be detayned both in one chaine, notwithſtanding the keeper be an innocent man, and a neceſſarie officer, and the priſoner a very Barabbas, and an vnprofitable member of the common wealth. I end this matter without farther debating. God hath to do, and ſucketh out his owne glorie out of all things, eſpecially he ſheweth his goodneſſe to his Saints, and his iuſtice vponupon ſinners. To fele the one is a heauē on earth, to find out the other altogether by reaſoning is vtterly beyond the reach of fleſh. Quod lego, credo: non autem diſcutio. What thou readeſt that beleeue, & go no nearer, ether to the fire for feare of burning, or farther in to water, for feare of a whirle poole. Walk in thy vocatiō, folow the threed of thy calling, cōtend by orderly meanes to the end, God hath prefixed to the faithful in Chriſt his Sonne and thy Sauiour.
Of iuſtification, the fullneſſe and freenes therof, and the comfort that cometh therby.
THe free pardon for ſinne, and the ſufficient ranſom therof concurre alwayes and meete euer in the iuſtified man. For whom the Lord forgiueth, to them alſo he giueth the poſſeſſion of his Sonne, in whō all are made righteous, and without whom none ſhalbe iuſtified. And when he doeth the one, he doth the other, & both ioyntly in full merciemercy.
M. Stapleton ſaith no, but ſheweth no reaſon nor glimſe,Lib. 7. ca. 10. or ſhew of reaſon to the contrary, but this: that becauſe our iuſtification ſtādeth not in remiſſiō of ſins alone, therefore remiſſion of ſinnes inferreth not the imputation of righteouſnes by Chriſt, as coherent with it, & don alſo by God: as if the Lord in his doings wold worke fiue dayes him ſelfe, and leaue the finiſhing & perfectiō of that which he had ſo carfully and gratiouſly begun, to be accompliſhed the ſixt day, or at leaſure by ſome others. But his eye ſeeth not, that therfore in deed are our ſinnes remitted, becauſe Chriſt is imputed, and that neither are theſe forgiuen, but to whom Chriſt is giuen firſt and in order before, though both without diſtinction of time are giuen together to the faithfull man.
The Phiſitians ſpeak of a body neutrall,Corpus foreign. neither whole nor ſicke, becauſe they wāt a name to expreſſe the ſickeneſſe by. Truly by true diuinitie we hauehave no ſuch either bodies or ſoules. Either wee be whole or ſicke, quick in Chriſt, or dead in ſinne, either iuſtified by him, or ſtill remayning in our old corruptiō. There is no middle ſtay,Mat. 12.30 either we gather with him, or we ſcatter. All are to be ſorted, either among the righteous or vnrighteous, holy or prophane, ſonnes or baſtards. As in the day of doome or generall iudgement, all ſhall be either ſheepe or goates, corne or chaffe: when the iudge ſhall hauehave but a right or left, no third hand, to bid theſe go vntounto, who hauehave their ſinnes pardoned, and yet (as is fayned) are voide of iuſtice in their Sauiour. Then that bleſſedneſſe wherof Dauid ſpeaketh, Bleſſed are they, Pſal. 32.1whoſe ſinnes are not imputed, and whoſe iniquities are couered, ſhall be either vtterly denied men, or in full deliuered, ſo pronounced by the Prophet, becauſe of the not imputing of their ſinnes, which cannot but imply the imputation of righteouſneſſe by Chriſt withall,The d ctrin of forgiueneſſe of ſins in Chriſt moſt comfortable. which is the couering of ſinne.
This bleſſedneſſe moſt happy muſt bee ſought for euer, til it be fully foūd out here, and perfitly enioyed in heauen. So wee preach and ſo we beleue, and this we pray for: the glad yeare, the acceptable time, the releaſe of dets, the remiſſion of ſinnes, & the imputation of Chriſt with his merits. Verily, the very hinge of Chriſtianity, the key of religion, the peace of conſciēce, the water that allayeth the whirl winds and tempeſts of a troubled ſoule, the wine that gladdeth the heauie hart, and the oyle that cheereth the countenance of the ſorowful man that droupeth, and hangeth head as the bulruſh in remorſe of his offences, are contained herein, and depende vponupon this happie and heauenly doctrine, of our free iuſtification in Chriſt Ieſu.The parts of iuſtification. The partes whereof properly taken to be are but two: the remiſſion of ſinnes, and imputation of righteouſneſſe: the ſinnes are ours, the righteouſneſſe Chriſtes. The remitting of them vntounto vsus, and the imputing of that which is none of ours, are freely beſtowed by ſpeciall fauour vponupon the faithfull: and ſo of ſinners and vniuſt, we are reputed iuſt, and become ſaued ſoules for Chriſtes ſake.