A commentary or, exposition upon the divine second epistle general, writtenA commentary or, exposition vpon the diuine second epistle generall, written

Thus you have seen the conveyance, and the Inheritance. In the one was verbum Promissionis, a word of promise: in the other verbum promotionis, a word of preferment. Now all these privileges we partake as we are true Christians. Plato said, he was beholding to nature for three things: first, that she had made him Hominem non Brutum; a man, not a beast: next, that she had made him virum, non faeminam; a man, not a woman: for mulier quasi mollior, or mollis aer: but vires in viris, vera sedes virûm, sexus solet esse virorum. Lastly, that she had made him Graecum, non Barbarum; a Greek not a Barbarian. Well, in all these preferments he acknowledged himself but beholding to nature: and for all these we so well as he, are beholding to the God of nature. But there is a fourth thing, for which as he to Greece, so we must be thankful to Grace: that we are not only men and not beasts, Greeks, that is knowing, and not ignorants; or Philosophers, and not fools: but yet infinitely more, that we are Christians, and not Infidels. By this only we partake of the Divine nature; only glory in this.ⁿ Let not the wise man glory in his wisdom, nor the mighty man in his strength, nor the wealthy man in his riches: but let him that glorieth, glory in this, that he understandeth and knoweth me, saith the Lord. Nothing is more worthy thy pride, than that which will make thee most humble if thou hast it; that thou art a Christian. When an Ambassador told Henry the fourth, that magnificent King of France, concerning the King of Spain's ample dominions: first saith he, he is King of Spain: is he so, saith Henry? and I am King of France. But saith the other, he is King of Portugal; and I am King of France; saith Henry. He is King of Naples; and I am King of France. He is King of Sicily, and I am King of France. He is King of Nova Hispania; and I am King of France. He is King of the West-Indies; and still, I am King France; He thought the kingdoms of France equivalent to all these. To what purpose is all this? yes, if thou apply it rightly. Another hath great learning and wit; well I am a Christian. Such a one hath great honours; I am a Christian. Another hath abundance of riches; I am a Christian. That man hath large dominions; well I have more in heaven, I am a Christian. He is of the blood royal, partakes the nature of kings;

Thus you have seene the conveiance, and the Inheritance. In the one was verbum Promissionis, a word of promise: in the other verbum promotionis, a word of preferment. Now all these priviledges we partake as we are true Christians. Plato said, he was beholding to nature for three things: first, that she had made him Hominem non Brutum; a man, not a beast: next, that she had made him virum, non faeminam; a man, not a woman: for mulier quasi mollior, or mollis aer: but vires in viris, vera sedes virûm, sexus solet esse virorum. Lastly, that she had made him Graecum, non Barbarum; a Greeke not a Barbarian. Well, in all these preferments he acknowledged himselfe but beholding to nature: and for all these we so well as he, are beholding to the God of nature. But there is a fourth thing, for which as he to Greece, so we must bee thankfull to Grace: that wee are not onely men and not beasts, Greekes, that is knowing, and not ignorants; or Philosophers, and not fooles: but yet infinitely more, that we are Christians, and not Infidells. By this onely we partake of the Divine nature; onely glory in this.