The Whole Sum of Christian Religion, Part 3 – Part 4
The Perſon of the Holy Ghoſt.
VVto the Perſon of the holy Ghoſt we attribute the working of his purpoſe aforeſaid in vsus, and in all other creatures of the worlde, as his wiſedome knoweth to be moſt agreable to that his purpoſe, and to the bringing forth of the ſame to his owne glory. Of this working of gods holy ſpirit, I finde two principall ſortes. whereof the former is that generall working of his, whereby the vniuerſall ſocietie of all thinges in this world continueth in ſuche ſort as we ſee that it doth. The other is that wherby he is occupied in ſome ſpeciall kinde.
Of that his generall working withal, the principall actions are, that whatſoeuer there is in the world, from the higheſt to the loweſt, that doth he firſt vpholde & mainteine, vntill the tyme appoynted do come that he will hauehave the ſame diſſolued. Secondarily he doth direct, guide, and order the ſame; that all thinges fall out, not at auenture: but as God him ſelfe in his ſecret purpoſe hath ordeyned; as well for the tyme; as alſo for the maner of iſſue. Thirdly that he doth vnite, couple, or knit together all in one, with certaine bandes of mutuall ſocietie, ſo farre as the kind or nature of eueryevery one may beare. and that on the nedefull behalfe, both of the whole; and of eueryevery membre or part.
Of his working with ſome ſpeciall kind, there are three principal ſortes. The firſte and principall is the ſame that hee beſtoweth on his choſen or peculiar people. the ſeconde, that which he caſteth vppon the reprobate, or caſt-away ſeede, the third, the ſame whereby he worketh in all inferior creatures.
As touching his working with the choſen, there are fyue principall thinges to be conſidered. firſte, what the worke it ſelfe is that he worketh in them: ſecondarily, howe farre he worketh in them the ſame yt hee worketh: thirdly, by what degrees he doth it: fourthly, by what power: laſt of all to what ende or purpoſe.
To find out what the worke it ſelfe is, we hauehave to conſider howe hee worketh in them. firſte as they are menne; then as they are his electe nombre, or choyceflocke.
As they are men, his worke in them is no more, but that which conſiſteth in thoſe three poyntes of his generall working with all: that ſo he may make thē in thoſe things alſo, conuenient members of their common ſocietie with all thinges els. Which is that he, according as he thinketh good, doth vpholde and mainteine them; guide & order them; and knit them together as behoueth.
As we are his choyce-flocke, he beſtoweth on vsus an excellent worke. For ſeeing that we are ordeyned or choſen to be an holy people, a peculiar inheritaunce, a kingdome of prieſtes, and citizens of the kingdome of God, therfore doth he frame vsus to be ſuche as may become ſo holy a calling. And yet in ſuch ſorte, that firſt as touching naturall corruption he leaueth the ſame wholly vntounto vsus. wherein notwithſtanding is to be conſidered, that as by the force of it we both euer are geuen vntounto ſinne; and alſo muche and often offend: ſo on the other ſide, doth he ſo mightely bridle ye ſame, that it doth not reigne in vsus, or is not ſo ſtrong againſt vsus, that it preuaileth to our deſtruction. Then as touching the ſpirituall working of his grace that we may be decked with conuenient beauty, and ſuch excellencies as our ſelues hauehave not, he doth both lay as it were the foundation thereof; and alſo rayſeth vp a goodly building vppon the ſame. The foundation that hee layeth, is that he doth effectually call vsus, or begette vsus againe, or renue our mindes. which cōſiſteth in two principall pointes. firſte, that he doth notably tranſlate vsus from the barreine and corrupte moulde where before we griewe, the original corruption of our nature, and that, not againſte, or without our willes: but with hartie miſliking of our former reprobate wayes. Then, that he planteth vsus in Ieſus Chriſt: or graffeth vsus into him, or into his fleſhe, or manhood by miſtical vnion. The building that is layd vpō this foundation cōſiſteth of many notable vertues. wherof ſome are Capitall, or more generall: others more ſpeciall, or ſuche as ariſe out of thoſe others. The general vertues are theſe firſt, a good & a ſoūd knowledge of the Sonne, & the holy ghoſt then, a ſetled & a cōfirmed iudgemēt (in ſuch things as concerne our ſaluation) forth-with ariſing out of this knowledge. thirdly, a feruent & a ſingular louelove of God, for yt we fynd him to be ſuch as he is. fourthly, to ſettle our ſelues wholly in him, both for ye whole worke of our redemption; and for whatſoeuer els we nede. laſt of all, ſuch obedience, humilitie, or pliablenes of mind, as yt puting by, both man one the one ſide; and all other creatures in heauē, or earth on the other ſide: we doe a kinde of ſpirituall Homage, or ſoueraigne ſeruice to God, geuing ouer our ſelues wholly to him, to do whatſoeuer we ſhall finde that he requireth. Thoſe other vertues that are more ſpeciall, or goe more directly to ſome point of our dutie, are of two ſortes or companies. ſuche as doe concerne that parte of our dutie that the ſpirite of God in vsus worketh forth to Gods owne perſon: and ſuch as it worketh forth towards the common ſocietie wherein we lyue. Of the firſte ſorte there are three. Fyrſte that we worſhippe him, not as our ſelues, or others thinke good: but onelyonly as him ſelfe hath appoynted. The ſeconde, yt the ſame manner of our worſhipping be not counterfet or diſſembled: but ſyncere, or inwardely ſuche, as outwardely, we doo pretende. The thirde, that to the ende we may attaine therevnto, we be not eyther altogether careleſſe of the ſame; or, but after a common maner bent vntounto it: but that we be ſo earneſtly ſet therevppon, as that we do very diligētly vſe ſuch things as lead therevnto. Of the other ſort there are lykewiſe other three. whiche are, inwardly to beare ſuche a louelove or affection to all and to eueryevery one as that firſte we vnite or knitte our ſelues together to all and to eueryevery one, in ſuche ſorte as God ſhall appoint: whether they be Strangers, vnworthy, or our enemies. Secondarily, yt we ſtudie the preſeruation of all and of eueryevery one. and that not onelyonly Generally, that in all thinges it be well with them: but alſo more ſpecially in theſe three pointes, his wedlocke, Subſtaunce, and good Name, laſt of al that we ſo content oure ſelues with oure owne eſtate whatſoeuer it be, that we neuer couet to ſteppe into any others.
As touching the ſecond poynt, that is, how farre he worketh in them theſe moſt excellent graces, we hauehave to cōſider theſe two thinges. Firſt, yt in ye perſon of Chriſt all theſe thinges be moſte abſolutely wrought: not one iote of them all wanting. ſo that as we are in him, we hauehave moſte perfect righteouſnes wrought: yf not in vsus; yet for vsus, and on our behalfe. Then, that as we conſider our ſelues aparte (and yet as we are in Chriſt) it pleaſeth God to worke in vsus, not all thoſe thinges aboue rehearſed; nor any greate perfection that commeth neere therevnto: but only a certaine mediocritie that is very farre diſtant in eueryevery poynt (euen in thoſe wherevnto we come nereſt of all) from the perfectiō that here is deſcribed. and this, in ſome more, in ſome leſſe, and for the moſte part maruelous litle. when he worketh theſe things more abundantly, it is to ſhew forth how litle ye corruptiō of our nature is able to preuaile againſt ye power of his grace, whēſoeuer he is diſpoſed effectually to worke therby. whē he worketh theſe things ſo ſparingly, it is yt ye glory of his free gift be leſſe darkned by the goodnes that he ſhould worke in vsus.
Concerning the third poynt, that is, by what degrees he worketh theſe things in the choſen or faithfull ſo far as it pleaſeth him to work them, we hauehave to vnderſtād; Firſt of all, that he geueth the motion, or bringeth to minde that which he is diſpoſed to worke in them. Secondarily, that he kindleth in them a liking of the ſame. Thirdly, that he trameth in their willes a conſent and readines to do it. Laſtly, that he worketh in them: or, bringeth foorth that motion, liking, and readines to doo it, to the deede it ſelfe.
As touching the fourth poynt, that is, by what power he worketh the ſame, we hauehave to conſider, that there are a couple of kindes thereof: the one inwarde: the other outwarde. That which is inwarde, is the principall: and is that mercifull power of God, which alſo is called the grace of Ieſus Chriſt. which hauing in vsus, myſtically, the like function, office, or nature, as the blood hath with the body, or the ſappe with the tree, doth ſo make vsus fruitfull in ſuch things as are acceptable and welcome to God. That whiche is outwarde, is the ſame that he putteth foorth in thoſe Meanes, and Helpes, whereby he worketh.
Concerning the meanes that I ſpeake of, wee hauehave to conſider theſe two thinges. firſte, what the meanes are: then, howe it pleaſeth the holy Ghoſt to worke by them. The meanes are foure, the worde; the Sacramentes; the Churche; and Gouernement. VnderUnder the worde is to be vnderſtoode, principally the holy Scriptures, that is, the Olde, and the Newe Teſtamentes: then alſo whatſoeuer other inſtruction agreeth therwithall; whether it bee Publique, or Priuate. Publique inſtruction is that which is geuen in open audience, or by publique authoritie: as ordinarie Seruice, Homilies, Sermons. Priuate is that whiche paſſeth in mutuall conference, betweene one man an an other. The two Sacramentes, or Pledges, or Viſible witneſſinges of the Couenaunt of Adoption made by god with al true beleuers, are Baptiſme, and the Lordes Supper. Whereof the one dothe witneſſe that we are made cleane, and graffed into the body of Chriſte: the other that we hauehave in him all manner of fulneſſe, or ſufficiencie for our Redemption. The Churche is no more, but the ſocietie or fellowſhippe of thoſe that doo profeſſe the fayth of Chriſt, and therefore euer hauehave among them his worde, and Sacramentes, in high eſtimation. whiche, as we eſteeme it one of the Meanes, wherby the holy Ghoſt worketh in vsus ſuche thinges as apperteyne to our Redemption, is*The meaning of this limitation is this firſt that wee take not into this accompt that parte of the Church which is Triumphant, becauſe they are ſeuered from vsus, and we hauehave no warrant that in theſe things it pleaſeth God to helpe vsus by them: but Militaunt, or thoſe that are in their warfare heere on the earth. Secondarily, that we doo not diſcontent our ſelues, yf wee can not lay before our eyes the vniuerſall or whole Churche at once, for that ſo we coulde hauehave no dealing at all with them: but content our ſelues with the Nationall Churche that is about vsus, for that we may hauehave dealing with it, and by it (if it bee ſuche as is deſcribed) bee knitte to the whole. Thirdly, that this Churche neede not be that whiche is termed inuiſible, conſiſting onelyonly of the truer members, whiche are knowne onelyonly to God, and not vntounto vsus: but that we neede no other whereby the holy Ghoſt ſhoulde worke, but onelyonly that which is viſible, or thoſe that profeſſe Chriſtianitie, whether it bee truely, or not: for that by their outwarde profeſſion, the holy Ghoſt can wel ynough bring vsus to the truth. Militaunt, National, & Viſible. Of Gouernment there be three ſortes. Firſt, that whiche is eſtabliſhed in eueryevery State, and is diſtributed from the fountayne three maner of wayes, and ſo taketh the name of*Eccleſiaſticall is ye whiche is occupied about the adnauncemēt or mainteinaunce of religion. Ciuile it is, as it is occupied in caſes of common equitie, in a peaceable and quiet ſtate. Martiall, or armed it is, as it ſeeth to ye defence of the commonwelth, by lande, and ſea, at home, and abroade. Eccleſiaſtical, Ciuill, & Martiall. Secondarily, that whiche is meerely ſpirituall, and is taken vp in any congregation of their owne accord, and is called diſcipline, or the vſe of the keies. Wherein are three principal thinges to be conſidered, the forme, the force, and the vſe thereof. VntoUnto the forme apperteineth the conſideration of theſe three. Firſt, of the perſons in whoſe handes it is: which are of the better and godlyer ſorte; and ſuch as them ſelues can like of to be ruled by. Secondarily, by what they gouerne: whiche is, by no maner of ciuile correction: but only by the wiſe & righte applying of the worde, and the Sacramentes, when it is done by the ordinarie miniſter; otherwiſe, onelyonly by applying the word in mutual conference. Thirdly, what direction is left thē to leade them aright: whiche is no more, but ſometimes their owne conſcience or iudgement; ſomtimes certayne canons, decrees, or rules agreed vponupon among thē al. The force of it is, neither to wrap offenders in any ciuile and worldly vengeaunce; nor to reward well-doers with any ciuile and worldly recompence: but to pearce into the conſcience of bothe; and to ſhewe them in what caſe they ſtande before God in ſpirituall accompt: and ſo reſtrayneth, not the wilfull, or ſuche as hauehave not the feare of God; but onelyonly the willing, and ſuch as hauehave the touche of conſcience. The vſe of this kinde of gouernment is. not onelyonly when the other gouernement eſtabliſhed is agaynſt Chriſt; but alſo when it goeth not in all poynts with the ſinceritie of the worde. and therfore, nedefull in all ſtates; and euer in vre with the godlyer: and yet not going agaynſt the other gouernment eſtabliſhed; nor any thing at al preiudicial thervnto. Thirdly, that which we ſee in eueryevery good familie: which we may terme domeſticall. Whereby parentes gouerne their children, Scholemaſters their ſchollers, and maſters their ſeruauntes.
The maner of the holy Ghoſtes working by theſe is this. By the worde he directeth vsus in all thinges nedefull. For as touching doctrine, he riddeth vsus from all damnable opinions: and teacheth vsus all needefull truth. In maners, he dothe ſo clenſe vsus from ill, that alſo we loth it: and doth ſo frame vsus to goodnes, that he inclineth our harts towards it. By the Sacramentes he confirmeth vntounto vsus the Couenaunte of mercy, and eſtabliſheth our fayth in the ſame: ſo to reape the fruite therof. by Baptiſme, that we are made the children of God, and knit vntounto Chriſt; and that euer our hold therin is renewed, as neede requireth: by the Lordes Supper, that we hauehave plentifull Redemption in Chriſt Ieſus; and that we ſeeke it onelyonly in him. By the ſocietie that wee hauehave with the Church, becauſe him ſelfe dothe moſte preſently rule there, and hath the Scepter of his kingdome among them, by it he bringeth vsus to ſome proofe. For beſides the benefite of the worde and the Sacramentes whiche wee finde among them; he otherwiſe getteth vsus forwarde, and carrieth vsus vp to further perfection. for that, by their good example he frameth vsus to doo the like: by their gouernement keepeth vsus in order: and by their conſent, company, and felowſhippe doth much ſtrēgthen vsus in many things. By thoſe three ſortes of gouernment, he reſtrayneth our vnruly nature: incourageth vsus in the way of godlines: keepeth vsus in, that we breake not out: ordereth vsus in good and ſeemely maner: and leadeth vsus the way to euerlaſting peace.
Concerning thoſe helpes that I ſpeake of, wee hauehave in lyke ſorte to ſee, Firſte, what they are: then, howe it pleaſeth God to worke by them. The Helpes are three: Watchinge, Faſtinge, and Prayer. Watchinge is, diligentlye too keepe our ſoules, or to ſee to our ſelues. and therefore to bee well aduyſed of theſe two thinges: what maye hynder vsus in the waye of godlyneſſe; and what maye further vsus in the ſame. Faſting is eyther Publique, or Priuate. Publique is eyther a generall mournynge in the tyme of ſome Calamitie, eyther appearing, or preſent: or elſe a generall endeuour or ſtyrring vppe of oure ſelues when ſome weightie matter is too bee attempted. Pryuate is eyther Ordinarie, or Extraordinarie. Ordinarie faſting is, all our whole life to liue ſoberly, or to vſe great moderation, partly in things needefull: but eſpecially in ſuch things as apperteine to delectation. Extraordinarie is, when wee hauehave founde our ſelues more prone vntounto ſinne, or flowe to goodnes then we were wont, then to auoyde the occaſions of ill, and to vſe the occaſions of goodnes. Prayer is the lifting vp of the hartes vntounto God, when we hauehave ſenſibly founde, our ſelues to be nothing. him only to be all in all.
The maner of his working by theſe, is this. By watching, that wee doe eſpie what things may hinder vsus; what things may further vsus. By Faſting that auoyding the occaſions of yll, we auoyde the yll too: and vſing the occaſions of well dooing, wee alſo winne to the thing it ſelfe. By Prayer he geueth, (as neede is) from aboue, that whiche we hauehave not here beneath.
The laſte poynte of his working in the Choſen is to conſider, to what ende or purpoſe he ſo worketh in them. Which is, not to ſhewe foorth howe good they are in cōpariſon of others (as though by their goodnes he were firſt prouoked ſo to deale with them; when as in dede theſe were at the firſt no better then ye Reprobates): but to ſhew forth, as mete it was, him ſelfe onelyonly. that is, his ſecrete purpoſe as touching them: the depth of his mercy: and many other poyntes of his Glorie.
The ſeconde poynt of his ſpeciall working, is the ſame which he beſtoweth on the Reprobate. As touching whiche, we hauehave in like ſorte to conſider, firſt, what he worketh in them: ſecondarily, in what quātitie or meaſure he worketh the ſame: thirdly, by what degrees he worketh it in them: fourthly, howe he dothe it, or by what power or meanes: laſt of al, to what ende or purpoſe he ſo worketh in them.
To finde out what he worketh in them, we hauehave to enter into a double conſideration. firſt, what he worketh in them as they are Men: then, what he worketh in them as they are Reprobates.
As they are Men, and ſo a parte of our common ſocietie ſo long as they liue, he worketh ſo in them, as that they may bee conueniente members of our Societie, eueryevery one as he is ordeined to be: whether it be to leade them to that which they ſhould do; or to reſtrayne them from that which they ſhould not doo. and therefore mainteineth, vniteth, & guideth them alſo.
As they are Reprobates, and ſo not ordeined to hauehave any portiō with Chriſt, but to goe on their owne way to euerlaſting perdition, the effect of his working with them reſteth in two principall poyntes. that is to conſider, what goodnes on ye the one ſide he worketh in thē: and on ye other ſide, what iniquitie of their owne he worketh forth out of thē, or bringeth to light. Concerning the goodnes that he worketh in them, we hauehave to knowe, that firſt as touching any true godlines, ſuch as ſhall be accepted with God, he neuer planteth them in Chriſt, nor tranſlateth them from the corruption of their owne nature. and ſo conſequently, neuer worketh in them, eyther thoſe Capitall vertues before rehearſed: or thoſe other Braunches that ſhould proceede out of the ſame. So that theſe, all their whole life time, bee their yeeres neuer ſo many, hauehave not one iote of true godlines in Deede, worde, or Thought. Then as touching a ſecondarie kinde of goodnes, he doth in dede both bring to paſſe, yt whatſoeuer they do (euen their moſt wicked ſinnes of all) ſhal ſome way or other do good vntounto others, or be to very good vſe howe ſoeuer it fal: & alſo worketh in them two ſortes of things, that are to good cōmendation vntounto them in the eye of man. Firſt, diuers worthy and notable qualities: eyther Natural, or Ciuile. Then alſo certaine apparances or likelyhoodes of thoſe ſpiritual, and ſound graces that he worketh in the choſen; or thoſe graces vnperfect or maymed. as namely, a certaine kinde or likenes of our vnion with Chriſt: a certaine kind or ſhew of thoſe Capitall vertues; knowledge; ſoundnes of Iudgement; LoueLove; Fayth; and pliablenes of minde: and a certayne kinde or ſhewe of al thoſe other particular vertues, that are before ſufficiētly recited. Cōcerning the other, that is, what iniquitie he worketh forth out of them, or howe he hardeneth them in their owne corruption, or leaueth the ſame forcible agaynſt themſelues, we hauehave to conſider, that firſt as touching the Capitall vices that are contrary to thoſe Capitall vertues before ſet downe, he hampereth them in their owne ſnares, or ſullieth them with their owne vncleannes. which is, firſt, a deepe Ignoraunce (and that very wilfull) of God the Father, the Sonne, and the holy ghoſt. Secondarily, a cōfuſed iudgement, and a monſtrous opinion in all thinges. Thirdly, an inwarde & a naturall lothing of God, ſo far as they dare; or are not reſtrained by earthly benefites. Fourthly, Infidelitie, or, not ſoundly to reſt in him. Laſt of all, an inuincible frowardnes or hardnes of harte, or a proude loftines of mind: vtterly refuſing to put by man, and other creatures, that ſo they mighte geue them ſelues wholly and onelyonly vntounto the Lorde: and euer coupling all together in ſuch ſort, that although in their fonde fancie they eſteme them not all alike; yet doo they bothe make thoſe others no better then Idolles, and wickedly robbe God of his glory. Then as touching a couple of. Braunches that are contrarie to thoſe before recited, and doo growe or ſpring out of thoſe Capitall vices? firſte, as touching thoſe that goe directly agaynſt the honour of Gods owne perſon, to worſhip him as themſelues or other like them ſelues, will: to hauehave very ſawcie or vnreuerent heartes before him: and to bee careles of ſounde deuotion. then, concerning the others that do apperteine to the common Societie that god hath ſet amōg vsus, diſdainefully to deſpiſe the ſame, little rogarding howe notably they are inuired thereunto: to hauehave no care of preſeruation, as in generall, ſo likewiſe particularlye, neither of their neighbours wedlocke; nor of his ſubſtaunce, nor of his goode name or eſtimation: and euer to be diſcōtent with ſuch preſent eſtate, as it pleaſed God to caſt vponupon them.
The ſeconde poynte of his working with the Reprobate as they are Rebrobates, is to finde out, in what quantitie or meaſure he worketh foorth this their iniquitie. which he doth, in ſome more: in ſome leſſe: in eueryevery one, and in all together, as his wiſdome hath founde moſt expedient, eyther to execute on them his iuſte iudgementes; or by them to exerciſe his choſen; or otherwiſe to doo his wyll and pleaſure.
Thirdly, we hauehave to examine by what degrees he worketh in them. whiche are all one with thoſe others that we ſpake of before. For out of their owne ſtoare he ſtyrreth vp or bringeth forth, firſt the Motion: ſecondarily the lyking: thirdly a Readines to do it: laſt of all, the Committing of the acte it ſelfe.
Fourthly, we hauehave to conſider in what maner, or by what power or meanes he worketh this ſame in thē. which alſo hath a double conſideration. Inwardly he doth it two wayes. partly by the miniſterie of Sathan: and partly by their owne redines to yll. By both which he dealeth with them two maner of waies. The one is, by making ſtrong or forcible vpō them their owne natural corruption, geuing them ouer to be lead thereby, as before is deſcribed. The other is by ſetting them (as them ſelues alſo weigh thervnto) in thoſe ſhewes or ſhadowes of ſounde excellencies before recited (as if they were the things them ſelues) till their deſtruction come vppon them before they be ware. Outwardly, inſtrumentally, or in reſpect of the outwarde action he doth it by two poyntes of their owne corruption. The one is the great contempte that they hauehave as well of thoſe ordinarie Meanes, the Worde, the Sacramentes, the Churche, and Gouernment: as alſo of the Helpes before recyted, Watching, Faſting, and Prayer. The other is that highe and immoderate eſtimation that they hauehave of deceiptfull groundes: whiche are naught els but Fleſhe and Blood, or an arme of Fleſhe. as the ouer-laſhing opinion which in theſe dayes a number of them hauehave of their owne iudgement, the wiſedome of man, Antiquitie, Vniuerſalitie, Doctors, Councels, Succeſſion of Biſhops, Tradition of elders, Churche of Rome, Peters fayth, and ſuch like.
Laſt of al is to be ſeene, to what ende he doth ſo worke in them. which neuer is, either for the ſinnes ſake to helpe forwarde ſinne; or to bring vponupon them other iniquitie then them ſelues would willingly fall into: but euer to bring vponupon them, in the way of iuſt vengeaunce, the fruites of their owne vngracious wayes; to execute his owne righteous Iudgemēts; and to ſhewe foorth his pacience or longe-ſuffering, and other poyntes of his glory beſides.
The thirde and laſt poynt of his ſpeciall working is the ſame whereby he dealeth with all inferiour Creatures ordeyned to the vſe of man. In which (conſidering that which is ſayde alreadie of his generall worke withall) wee hauehave but theſe two thinges to conſider. firſt, what is the maner of his working in them: and then the ende wherevnto it tendeth. The maner of his working in them, is eyther by the common courſe of nature whiche he hath already ſet or appoynted to eueryevery one: or by ſome Extraordinarie or ſecret power, beſides the courſe of nature; or els cleane contrarie therevnto. The ende whervnto this his working tendeth is, eyther to do that whervnto by courſe of nature thoſe things are ordeyned: or els to doo ſome extraordinarie thing otherwiſe then the courſe of nature leadeth them vntounto. Whiche lightly is, eyther to the helpe of the afflicted: or to the puniſhment of malefactors: or to the ſetting foorth of Gods glory.
The Concluſion.
SO we ſee, that as touching the whole worke of our redēption, or whatſoeuer good thing is wrought in the choſen, although in the tyme of darkenes we hauehave takē much to our ſelues, & euer by nature couet ſo to do in theſe thinges aboue all others: yet doth it all, and eueryevery iote apperteine vntounto God. For firſt, as touching that parte of it, that is attributed to the Father, we ſee very plainely, that mā can hauehave nothing to do with it. The election or purpoſe muſt needes be of God alone: no iote of it can any way apperteine vntounto man. Then, as touching the ſeconde parte, whiche was the working forth of that his election or purpoſe; that muſte needes be attributed to the Sonne: and is ſuche a thing, as can not in any wiſe come vnderunder the fingering of man. Laſt of all, concerning the third part which was the working of the ſame in vsus; that is of ſuch a nature, & ſo far paſſeth the ſtrength of fleſhe and blood, that no parte thereof can properly be attributed to man but only vntounto the holy*Neuertheleſſe, althoughe there is no good thing at all wrought in vsus (be it neuer ſo litle: euen to the leaſt thought of all) but that in reſpecte of the ſubſtaunce of it, or doing the ſame, doth only apperteine to the Spirite of God, as to the only autor thereof: yet diuers thinges that doe apperteine to this laſte part, God doth in his worde (after a ſorte, or in ſome reſpect) intitle to man as namely, firſt, becauſe they are wrought in vsus, as in the ſhoppes or working houſes of the holy Ghoſte. ſecondarily, becauſe the holy Ghoſte doth euer firſt frame our willes to go therewithall. laſte of all, becauſe we ſhall hauehave the rewarde that apperteineth therevnto by the promiſſe of God. And yet not ſo, that he betrayeth his owne glory, wrongfully geuing the ſame to whom it doth not apperteine (being euer redy, yf ſo it be takē, to chalenge it wholly vntounto him ſelfe): but only, eyther to our comfort, for that ſo he geueth vsus hope of Retribulation or rewarde: or to our encouragement, for that ſo geuing vsus the name to hauehave done ſomewhat, or geuing vsus the prayſe of the deede, he doth allure vsus with better chiere to go on forward. Ghoſt.
Of him, and through him, and for him are all thinges. to whome be glorie for euer. Amen.
Rom. 11. E. 36.