Canterburys Doom, Branch 1 · Evidence 2 · Section 7 – Section 9
7. Paſſages purged out againſt Altars, that the Croſſe is no Altar, that a Sacrifice may be without an Altar.
MAſter Ward in his Comentary on Matthew, f. 248. lib. 2. p. 43. 44. Anſw. 2. But the Croſſe is not an Altar, properly ſo called; for if it were, then it muſt either, Firſt, be ſuch in its owne nature, which cannot be, the Croſſe and the Altar differing, &c. Or elſe, Secondly, the Croſſe is an Altar by a humane uſe, or humane Ordination; now this is not ſufficient, becauſe ſo any thing may be made an Altar. Anſ. 3. Thirdly, we anſwer, &c. unto theſe words; that there may be a Sacrifice without an Altar; this appeares evidently thus: Firſt, the offering up of Iſaac, Gen. 22. was a true Sacrifice; for Iſaac was a type of Chriſt, both in his immolation or offering, and in his death, and in his life; Chriſt dyed for us, and ſo Iſaac did as it were in a certaine figure, according to that of the Apoſtle, Heb. 11. 19. Abraham received Iſaac from the dead in a figure and ſimilitude; Iſaac lived againe from this death; ſo Chriſt roſe againe from the dead. But yet in this ſacrifice of Iſaac there is no mention at all made of an Altar, Gen. 22. Iſaac verſe 7. ſaith, Behold the fire and the wood, but where is the Lamb for the burnt Offering? where we ſee, that he requires a Lambe, but he requires not an Altar; as if the one were neceſſary unto a Sacrifice, not the other. Secondly, what is more neceſſary for a feaſt or banquent then a Table, and yet a banquet may be without a Table; whence the Martyrs when they were in priſon celebrated the Lords Supper without a Table: Now the Euchariſt is a banquet, yea moreover a memoriall of this one ſacrifice of Chriſt in his death; and is often called a Sacrifice by the Fathers, and yet hath been celebrated often by many of the Fathers in priſon without a Table; as it is ſaid of Lucian, that he conſecrated the bread of the Lord, and celebrated the Supper of the Lord when he had ſcarce his hands at liberty, uſing his owne breaſt inſtead of a Table: and therefore it is evident, that there may be a ſacrifice without an Altar. Thirdly, what is more neceſſary for a Preacher when he is to preach then a Pulpit? that is, it is very requiſite and decent, and profitable for the people, that the Miniſter ſhould ſpeak unto them out of the Pulpit, as Ezra did, Ezra 9. But yet it is not ſimply neceſſary unto the eſſence of a Sermon, for a man may preach upon the plaine ground without a pulpit, as it is ſaid of Chryſoſtome, who preached unto divers perſons (in his perſecution) ſtanding not in a Pulpit, but at the ſide of the Lords Table; and therefore an Altar doth not appertaine unto the eſſence of a Sacrifice. Anſw. 4. Fourthly, we anſwer, &c. unto theſe words, Chriſt himſelfe being both the Knife, Oblation, Altar and Prieſt (it is ſaid, Heb. 9. 14. that Chriſt by his eternall ſpirit offered up himſelfe unto God;) whence it appeares, that his eternall ſpirit was a Prieſt to himſelfe, and therefore might alſo be an Altar.
8. Sentences expunged againſt the totall and finall Apostacy, or falling away of the Saints from grace, and their Perſeverance in Grace.
IN Doctor Featly his Clavis Myſtica page 15. 16. 17. No drop of this oyntment of the ſpirit is ever ſpilt, no ſeed of true faith ever corrupteth, no ſpark of divine grace ever dyeth; once throughly regenerated and ever a new creature; once graciouſly adopted, and ever a ſonne of God; once effectually called, and ever a true Beleever; I grant that it is a very caſte thing for them to ſlip that walk upon a Sea of glaſſe; but being upheld on the one ſide by the promiſe of God aJer. 38. 40.I will not turne away from them to doe them good, but I will put my feare in their hearts that they ſhall not depart from me: On the other ſide by Chriſts promiſe; (b) Satan hath deſired to have you that he Luk. 22. 31, 32.may ſift you as wheat, but I have prayed for thee that thy faith faile not▪ It is impoſſible that any child of God ſhould fall irrecoverably or ſo dangerouſly, that he dye of his fall.
The mortall enemy of our immortall ſpirits knowing well what ſtreſſe this concluſion beareth, how many articles of Religion it ſupporteth, hath in all ages ſet ſome hereticks on work to undermine it: The firſt workman of note imployed herein, was Baſilides, who left the whole work to Pelagius, and he the halfe to the Semipelagians, and they to the School-men, Jeſuits, and other late Sectaries, who labour with might and maine to overthrow it; which if they could doe, the whole frame (in a manner) of our Chriſtian Faith would ſoon totter; for take away perſeverance in grace, and certainty of ſalvation hath no ground: take away certainty of ſalvation, affiance in God by ſpeciall faith hath no foundation; take away this ſpeciall faith in Chriſts merits for ſalvation, the doctrine of Juſtification cannot ſtand; take away the doctrine of Juſtification, what will become of the Goſpell: The aſſurance of our ſalvation in particular is the ſtaffe of our comfort, the life of our hope, and the anchor of our ſoules, which is faſtned to a three-fold Cable, as Saint Bernard tearmeth it, which can never be broken (viz.)
1. Charitas adoptionis.
2. Veritas promiſſionis.
3. Poteſtas redditionis.
God his love in adopting, his truth in promiſing, or the truth of his promiſes, and his power in performance: This three-fold Cable, the Sectaries above named ſeek to cut aſunder.
The firſt twiſt, which is the ſpeciall love of adoption, by making that grace common to all.
The ſecond, which is the truth of Gods promiſes, by ſuſpending them upon uncertaine conditions.
The third, which is God his power of performance, by ſubjecting the efficacy of grace to the uncertaine turne of mans will.
Now the Cables of our Beliefe being thus cut, the Anchor of our hope muſt needs be loſt; neither doe they onelyonly, as much as in them lyeth, cut aſunder Saint Bernards three-fold Cable, but alſo looſen every link of Saint Pauls golden Chaine; cRom. 8. 30.whom he did predestinate them alſo he called; and whom he called, them alſo he justified; and whom he justified, them alſo he glorified.
The firſt link, whom he had predeſtinated, &c. they looſen, by making the decree of predeſtination conditionall and uncertaine. The ſecond link, whom he called, &c. they looſen, by making the grace of vocation both univerſall and reſiſtable. The third link, whom he hath juſtified, &c. they looſen, by making the act of juſtification repealable, and the habit of Faith amiſſible: But St. dAug. de praed. …. c. 17. …Austin clincheth them all faſt; whom he hath predestinated, them he hath called, to wit, with a calling according to purpoſe; not others therefore, but whom he hath ſo called he hath justified; neither others, but ſuch whom he hath predestinated, called and justified, them he hath alſo glorified: How can a man that is effectually called and juſtified, finally fall away and depart from the living God, who is locked in the middle of this chaine, and faſtened to Chriſt with the Adamantine links, on the one ſide of predeſtination, on the other ſide of glorificaon? neither the antiquity of Baſilides, nor the wit of Pelagius, nor the ſubtilty of the School-men, nor induſtry of the Jeſuits, nor the vehemency of the Lutherans, nor the ſophiſtry of the Remonſtrants, ſhall ever caſt ſuch a groſſe miſt before the eyes, I ſay not of faith, but of reaſon, as to perſwade us, that he can fall finally, whom God hath predeſtinated to ſtand, that he may be condemned whom God hath juſtified, that he ſhall ever be a veſſell of diſhonour whom God hath glorified: illo utique fine qui non habet finem, as Saint Austin ſpeaketh; that he may be caſt into hell, whoſe name is written in heaven; that he can be in danger of the ſecond death, on whom it hath no power at all: but every regenerate Chriſtian and true Beleever is effectually called, and therefore predeſtinated; is juſtified by faith, and therefore ſaved from wrath; hath part in the firſt Rom. 8. 30. Rom. 5 1. Apoc. 22 6. Heb. 12. 13. Rom. 8. 17.Reſurrection, and therefore the ſecond death hath no power over him; is received into the Church of the firſt borne, and therefore his name is inrolled in heaven: Are not all that are born againe of water and the ſpirit the ſonnes of God? if ſonnes, then alſo heirs: it is the Apoſtles conſequence; Are not all true beleevers lively members of Chriſts myſticall body, which is the true Church? if they are ſo, they muſt continue ſo, that Chriſts body be not maimed, &c. Saint Auſtin and Gregory make good the inference; eAug. de Doct. Chriſt. l. 3. c. 32. Non … Rex Su…mon del …, quid ſecundum prae… ſuae gratiam ſanctam Eccleſiam de in … permanſaris ſanctis conſtruxit. Heb. 12. 2. Phil. 2. 13.Saint Auſtin expreſly denying that to be Chriſts body in truth, and conſequently thoſe members to be members of his body in truth, which ſhall not continue ſo for ever: St. (f) Gregory thus Comenting upon the words of Solomon; King Solomon made himſelfe a bed or Chariot of the wood of Lebanon: the wood of Lebanon is ſaid never to corrupt or rot, Solomon therefore made his bed or Chariot (he meaning the ſpirituall Solomon, Chriſt) of the wood of Lebanon, becauſe according to the grace of his preſcience, he hath built a holy Church of Saints, that ſhall continue ſo for ever.
P. 18. Indeed if this affection were, grounded upon any thing in us, or depending upon the liberty of our will, our changeableneſſe might make us ſuſpect the conſtancy therof: but ſith all the graces and vertues that ſhine in the faithfull, are but the reflections and gliſſonings of the beams of his grace: which beginneth and conſummateth all good in us, working in us both the wil and the deed. how ſhould this heavenly fire of Gods love ever go out, &c. Mark the rayes of the viſible ſun, how conſtant they are, being not moved at all, by the motion of the Object, but immoveably flowing from the body of the ſunne, though bluſtering winds tyranize in the ayre, and remove it a thouſand times out of his place in an hour, yet the ſun beams keep to their object which they enlighten, and ſtir not at all; in like manner our affections are tranſported with every gale of proſperity and ſtorm of adverſity, and our wils ſomewhat yeeld to every wind of temptation; yet Gods affections like the beams of the ſun, remain immovable where they are once fixed; for they depend not upon any qualities in us, but upon his owne immutable eſſence, who is more conſtant then we are inconſtant, more ſtrong then we are weak, more ſufficient then we are inſufficient, we praiſe and diſpraiſe with a breath, frowne and ſmile with a look, love and hate with a conceit; but Gods affections are not like ours, nor are Iſa. 55 8 John 13. 1. 2 Tim. 2. 13. 19.his thoughts our thoughts, neither are his wayes our ways, for whom he loveth he loveth to the end, & though we be unmercifull, yet he ſtill abideth faithful, he cannot deny himſelf.
Page 19. But I ſubſume, all true beleevers are the elect of God; how then can they periſh; if the election of all the faithfull be not as evident as the ſalvation of the elect in Scripture, why doth Saint Paul ſtile faith, the faith of Gods elect? why doth St. Luke aſſigne election as the proper cauſe of faith? as many as were ordained to eternall life beleeved: as for the reprobates, if we beleeve the ancient Fathers, they are as farre Tit. 1. 1. Acts 13. 48. f Greg. l. 28. in Job c. 6. extra Eccleſiae me… ſuras omnes reprobi, etiamſi intra fide…mi tem eſſe videantur.…om faith as from ſalvation; all reprobates, ſaith Saint (f) Gregory, are without the …unds of the Church, although they ſeem to be within the pale of faith, and as farre from …e repentance as from faith: God bringeth none of theſe, ſaith Saint gAug. conc. pel. l. 5. c. 4. Idem de un…t. Ecleſiae c: 23. hoc donum proprium eſt corum quireg…abunt cum Chriſto. Mat. 13. 5. 8.Auſtin to healthfull and ſpirituall repentance, whereby a man is reconciled to God, and as farre from Charity as from both, for this gift of the holy Ghoſt, ſaith the ſame Father, is peculiar and proper to them who ſhall reigne with Chriſt.
The faith of hypocrits is reſembled by our Saviour to ſeed ſowne upon ſtony ground, which becauſe it had no root ſoone withered; but true faith to ſeede ſowne in good ground, which took deep root downward in humility, and grew upword in hope, and ſpread by charity, and brought forth fruits of good works abroad in great abundance: it is the plant which our heavenly Father planteth in our hearts, and ſhall never be rooted out: it is the true hPlin. l. 21. c. 8Amaranthus that never fadeth; but after all the flowers are blown away, or fall with the leafe, being watred at the root, reviveth and ſerveth for winter garlands; even ſo a grounded belief, after the flowers of open profeſſion of Chriſt are blown away by the violent blaſts of perſecution or temptation, being moiſtened with the water of penitent teares, reviveth againe, and maketh winter garlands for Chriſts ſpouſe.
Page 769. 1. Of the ſuppoſition, when the righteous turneth away from his righteouſneſſe: is not this ſuppoſition impoſſible? can the righteous turne away from his righteouſneſſe and commit iniquity, and doe according to all the abominations that the wicked doth? I anſwer:
Firſt, vvhether he can doe ſo or no, the Prophet here determineth not, but in caſe he doe ſo, he pronounceth his doome.
Secondly, vvhatſoever interpretation vve make of this Scripture, it favoureth not the Popiſh or Semipelagian tenet, concerning the poſſibility of the Apoſtacy of Saints: for it is confeſſed iBellarm. l. 3. de Juſtif. c. 12.on all hands, that theſe vvords are ſpoken in generall to all, elect as vvell as reprobate, and they are of ſingular uſe to ſtirre them up to watchfulneſſe over their wayes, and diligence and conſtancy in the uſe of all ſuch means, as by Gods grace may keep them from backſliding and dangerous relapſes; yet the elect as they themſelves freely grant, who are predeſtinated to eternall life, are in no danger of loſing it: this Commination therefore maketh nothing againſt the perſeverance of Saints.
Thirdly, yet becauſe he is cleanſed but in part, and hath but a temporary faith, and ſome flaſhes of heavenly light, it is poſſible for him with Demas, to forſake the Gospel and embrace this preſent world; with Hymeneus and Philetus, to make ſhipwrack of faith and a good conſcience: with Julian to become an Apoſtate and a perſecuter of the truth: in a word, he may depart from the ſeeming righteouſneſſe which he hath in the eyes of men, but not in the ſight of God, as Saint Gregory ſpeaketh; or from the true righteouſneſſe which he had in part, and that meaſure of ſanctification which before he received.
Fourthly, no man ever made queſtion, but that a truly regenerate man may depart from his actuall righteouſneſſe, and commit inquity, and doe according to all the abominations that the wicked doth, and that if he ſhould dye without repentance, that his former righteouſneſſe ſhould ſtand him in no ſtead, but that he ſhould ſuffer the pains of eternall death, which is all that the letter of this Text enforceth our aſſent unto.
Page 770. although it be moſt true, that an elect child of God can never fall quite out of Gods favour, yet doth not the light of his countenance at all times ſhine equally upon him; ſometimes he ſubſtracteth his grace from him for the abuſe thereof: and hence it commeth to paſſe, that he falleth often, and ſometimes dangerouſly; the wiſe man ſaith, the righteous falleth ſeven times a day, and therefore more then ſeventy times ſeven times in all his life; whereupon Saint kEp. 44. ſi cadit quomodo nostus? ſi iuſtus quomodo cadit? ſed iuſti vacabulum non amittit qui ſemper per poenitentiam reſurgit.Jerome maketh a Prov. 24. 16.witty quere; If he fall, how is he righteous? if righteous, how doth he fall? and gives us the ſolutian of it in a word; he loſeth not the appellation of a righteous man, who riſeth alwayes by repentance: his meaning is, that though the righteous fall dangerouſly and greivouſly hurteth himſelfe, yet he never dyeth of his fall, but his limbs are recovered by grace, and he riſeth againe by repentance, and ever after walketh more circumſpectly in the paths of Gods Commandements.
Fifthly, the Prononne (his) giveth ſome light to cleare the meaning; for the Prophet ſaith not ſimply, when the righteous turneth away from righteouſneſſe, but from his righteouſneſſe, that is, the righteouſneſſe of his owne works, or his inherent righteouſneſſe not the imputed righteouſneſſe of Chriſt, for that is not his owne: That I may be found in him, not having mine owne righteouſneſſe which is of the law, but the Phil. 3 9.righteouſneſſe which is of God by faith: Admit Chriſts righteouſneſſe, by which every true beleever is juſtified, cannot be loſt, yet he may loſe his owne righteouſneſſe, that is, it is very poſſible, and daily experience verefieth it, that he may give over his ſtrict obſervance of the duties of the firſt and ſecond Table, he may let looſe the reines to ſenſuall deſires, and he may follow the gainfull, or ambitions, or voluptuous courſes of the world; for the way to Heaven is up-hill, but the way to hell is down-hill, and thither the weight of our ſinfull fleſh ſorcibly tendeth: All theſe purgations we have in Doctor Featlyes Sermons.
There are theſe enſuing purgations made in Maſter Ward his Comentary on Matthew, fol. 300. (part 1. page 33.) There are two ſorts of evill, to wit, Firſt, ſome are onelyonly precedent, which being once taken away returne no more; now theſe hinder the foundation, but not the edifice and are taken away by God in the elect; as for example: Firſt, the death of the ſoule in good things: Secondly, the captivity and ſlavery they are in under finne: Thirdly, the generall and totall pollution which is in them by reaſon of ſinne and the like.
Secondly, ſome are ſuccedent, which hinder the encreaſe, as thorns in the wheat hinder What hurt there is in this clauſe, I cannot diſcerne.the corne from growing; now theſe are daily to be taken away, and muſt be taken away after the plantation of grace; as ſinne daily ſprings up, ſo it is daily to be rooted out.
Page 67. Ob. Bellarmine here objects; the love of many ſhall wax cold, and therefore all righteous men ſhall not preſevere in faith, and conſequently all ſhall not be ſaved.
An. The Cardinal here proves nothing againſt us, except he will prove, that thoſe who fall from the Lord, or whoſe charity waxeth cold, were ſuch as were righteous before God by a true faith, or who had the love and faith of the elect of God, whereof mention is made Titus 1. 1. now that theſe were not ſuch, is cleare from verſe 24: of this Chapt. they would ſeduce, if it were poſſible, the very elect: and from Saint Auguſtine, Charitas quae deſert poteſt nunquam ver a fuit; that love which falleth away, was never any true love, or charity which may be forſaken, was never true Charity.
In the printed book, fol. 334. (but in the Abridgement of purgations, page 83.) it is queſtioned between us and the Papiſts, whether Election or Predeſtination to life eternall, be from Gods free grace, or a fore-ſight of mans good workes and faith?
Firſt, it is agreed upon betwixt us and them, that there are ſome elected and predeſtinated and this is cleare from Matth. 20. 16. & 22. 14. & 24. 31. Rom. 8. 30. Eph. 1. 4. and
Secondly, it is agreed betwixt us alſo, that thoſe who are elected and predeſtinated, are elected unto an eternall Kingdome, as is plaine from Luke 12. 32. And,
Thirdly, it is likewiſe agreed upon betwixt us, that thoſe who are elected unto life eternall, ſhall infallibly and certainly be ſaved: and this is proved from Mat. 24. 22. 24. John. 6. 29. & 10. 28, 29. & 11. 29.
This was aſſented unto by the beſt eſteemed Divines in the Councell of Trent, and thought to be Catholike, becauſe it was conſonant to the opinions both of Thomas, Scotus, and the moſt School-writers, and alſo to the doctrine of Saint Paul, and Catharinus himſelfe could not deny it: Read the Hiſtory of the Councel of Trent, lib. 2. p. 211. 212. Yea, Belarmine himſelfe doth affirme as much plainly, De grat. &. Lib. Arbit. lib. 2. cap. 10. which is worth obſerving, becauſe elſwhere he contradicts himſelfe; teaching, That the elect may fall from faith and ſalvation, and utterly and eternaly loſe both.
Fourthly, the Papiſts affirme, that faith and works foreſeen, were the impulſive and moving cauſe of the decree of election unto life everlaſting.
Fifthly, we ſay that the impulſive and moving cauſe of the decree of election is only that foreign, and good will and free grace of God; and this we confirme from theſe places, Luke 13. 32. John 15. 16. Rom. 11. 5. Eph. 1. 6.
Idem. on Matthew page 134. printed, & 253. written copy: Some in oppoſition to Zanchies poſition of the perſeverance of the Saints, object this place to prove; that thoſe who are truly faithfull may fall wholly from faith, and conſequently may periſh eternally.
Anſw. 1. Firſt, this is but a parable, and inſufficient to evert ſuch a comfortable and well grounded Doctrine as this is, concerning the perſeverance of the faithfull.
Anſw. 2. Secondly, This Parable was given onelyonly to the Jewes, and belongs principally unto them (although it may be applied to ſuch as they were) as it appeares by our Saviours concluſion, ſo ſhal it be with this wicked generation.
Anſw. 3. Thirdly, by this Parable our Saviour would ſhew that deſtruction did hang over the heads of the Jewes; and why? not becauſe they were once juſtified, and endued with true faith, and afterwards altogether loſt it, and fell from the grace of God; but becauſe they had received the law of God, &c. unto theſe words: and this is the plaine and the direct meaning of our Saviour in this place, and makes nothing againſt the preſeverance of the faithfull, or as though thoſe who were once endued with true faith, and truly freed from Satan, might loſe their faith wholly, and fall into the hands and power of ſatan and periſh eternally, becauſe nothing leſſe then this can be deduced from this place.
Anſw. 4. Fourthly, Melanchton, &c. unto the end, which ſinne he calleth a ſinne againſt conſcience, and therefore it cannot be meant of thoſe who are onelyonly tempted by a humane temptation, and ſinne not out of contempt, but of ignorance and infirmity, as all the faithfull ſinne.
In Doctor Jones his Comentary on the Hebrewes, the Licenſer expunged theſe enſuing paſſages touching Perſeverance, and againſt falling from grace.
Page 61. & 146. Whom he graceth, he graceth to the end; whom he loveth, he loveth unto the end: pag. 445. What? is it poſſible for men to fall from the grace of God? out of the love and favour of God for ever? for whom he loveth, he loveth to the end; John 13. 1 Hypocrits may fall away, Luke 8. 13. 1 Cor. 10. 12. and even the elect themſelves muſt be circumſpect, they muſt not ſet all at ſix and ſevens, but muſt watch over themſelves that they fall not away.
Page 166. 167. there is a great aff…ity betwixt the elect and the reprobate, ſimia quam ſimilis: the elect and reprobate have all one and the ſame gifts in ſubſtance, but they differ in quantity, meaſure and manner of receiving.
The elect have the Fountaine, together with the ſtreames, and the root with the branches, they with their knowledge, zeale, &c. have Jeſus Chriſt and a lively faith; whereas the reprobate have the ſtreame without the Fountaine, the branches without the root, the graſſe on the houſe top, and corns in the wall, that ſodainly withers and dyes; ſo they fall from the knowledge they had, and from the faith, deſpiſe the holy Ghoſt, make a mock of the word, and deſpiſe the joyes of Heaven.
Theſe gifts ſink deeply into the hearts of the elect, whereas they reſt onelyonly in the ſenſes and braine of the reprobate; they goe a little way into the heart of the reprobate, and affect them for a time, but as a corrupt ſtomacke caſts up the meat againe, though never ſo good, ſo thoſe defiled conſciences ſpew up that againe which they taſted of; the godly keep them, and are nouriſhed by them; the reprobate have the knowledge of Chriſt ſwimming in their braine, and their hearts are little affected; they have ſpeculativum cognitionem, but not applicativam, John 17. 3. they have a taſte of true faith, but not a true faith indeed; they have fidem historicam, hypocriticam, temporarium, meticuloſam, ſed non juſtificantem; they have ſpiritum illuminantem, ſed non ſanctificantem; they taſte the word but eat not the word to be nouriſhed by it, they have a ſight of Heaven, as Balaam had, ſo Moſes had of the Land of Canaan, but they …er not into Heaven; they have gifts like them, as counters are like gold, but not the very gifts.
Page 252. God never takes his ſpirit from a man, by whom we are ſealed to the day of Redemption.
Page 319. the children of God may ſame grievouſly, as Noah, David, Peter, and others have done, but they cannot ſinne againſt the holy Ghoſt; in themſelves they may, in regard of the corruption of their owne nature, but in regard of Gods grace, promiſe and covenant, they cannot; for whom Chriſt loveth, he loveth to the end, and none can take his ſheep out of his hands; yet let us not be high minded, but feare, and work out our ſalvation with feare and trembling all the dayes of our life.
9. Paſſages expunged againſt Arminians, Semi-pelagians and Arminianiſme.
DOctor Peatly his Clavis Myſtica, page 90. What are the little Foxes, but the Demipelagian cubs, which will ſpoile our faireſt cluſters; the Colledges of both Univerſities, if in time they be not looked unto, as they have done already in our neighbour Vine in the Low-countries.
Ibidem page 898. I told you before; that this was a wet ſtep, and many here have ſlipt; for ſome odiouſly object, that unleſſe we will grant univerſall grace, and a power in the will of man to reſiſt and fruſtrate the worke of the ſpirit in our converſion, and that unleſſe theſe Jewes had ſufficient grace offered them to repent them of their ſins, and therby prevent this their finall overthrow, the prediction of our Saviour was to no end and purpoſe; nay, that his teares over Jeruſalem, might ſeem like to thoſe which Julius Caeſar ſhed for Pompeyes death, who yet himſelfe procured it, or might have hindred it if he would; did not Chriſt (ſay they) foreſee and decree the deſtruction of Jeruſalem? how then doth he bemoane it with teares?