The sinne vnto death. Or an ample discouery of that fearefull sinne, the sinne against the holy Ghost together with the signes, degrees and preservatiues thereof. In a sermon preached at Pauls Crosse. August 26. 1621. By Tho: Bedford ...
Publisher: Printed by Iohn Dawson for William Sheffard and are to be sold at the signe of the Starre vnder St Peters Church in Corne hill and i n Popes head Alley
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And as it is much commended by S. Augustine, So least there should be any that vppon the hearing of the Text, judging whereto the discourse will tend, would require an affected breuitie and concisenes;
And as it is much commended by S. Augustine, So lest there should be any that upon the hearing of the Text, judging whereto the discourse will tend, would require an affected brevity and concisenes;
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I doe here professe to follow the practise of Nebridius. Especially, since both time and leasure sufficient is alloted for you to heare, for me to speake.
I do Here profess to follow the practice of Nebridius. Especially, since both time and leisure sufficient is allotted for you to hear, for me to speak.
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Leasure in respect of the place, Charitas nobis haec otia f•cit, The charitie and zeale of our Auncestors hauing alloted the double stint of time to this place,
Leisure in respect of the place, Charitas nobis haec Leisure f•cit, The charity and zeal of our Ancestors having allotted the double stint of time to this place,
Nay, I will and I know I may with more boldnes proceed without the Nauseons repetition of the Cr•mbe, in regard the most part of this Auditory (if not all) are well instructed, a wise and vnderstanding people, who through long custome haue their witts exercised to discerne both good and euill.
Nay, I will and I know I may with more boldness proceed without the Nauseons repetition of the Cr•mbe, in regard the most part of this Auditory (if not all) Are well instructed, a wise and understanding people, who through long custom have their wits exercised to discern both good and evil.
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The Author of this Epistle, questionlesse is S. Iohn. This if all other reasons fayled the phrase and the sense would euince, as befitting the Spirit of that Disciple which was aboue the rest beloued of Christ.
The Author of this Epistle, questionless is S. John. This if all other Reasons failed the phrase and the sense would evince, as befitting the Spirit of that Disciple which was above the rest Beloved of christ.
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Euangelist in respect of his history of the Gospell, Apostle for his office, Elder for his age, Diuine for the excellencie of matter which hee aboue the rest doth handle, viz. the secret mysteries of the Gospell.
Evangelist in respect of his history of the Gospel, Apostle for his office, Elder for his age, Divine for the excellency of matter which he above the rest does handle, viz. the secret Mysteres of the Gospel.
and this Epistle both vpon the same occasion were much about the yeere 94. This is that, that made him say, There are many Antichrists alreadie in the world, who were busie to extirpate,
and this Epistle both upon the same occasion were much about the year 94. This is that, that made him say, There Are many Antichrists already in the world, who were busy to extirpate,
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a speciall one whereof is Assurance to bee heard in our prayers, verse 14. The which Assurance teacheth vs, that whatsoeuer wee aske, the same shall be, nay, is alreadie graunted;
a special one whereof is Assurance to be herd in our Prayers, verse 14. The which Assurance Teaches us, that whatsoever we ask, the same shall be, nay, is already granted;
Whereupon the Apostle builds an exhortation, that, if any one doe see his brother going astray, sinning a sin which is not vnto death, he should pray for him,
Whereupon the Apostle builds an exhortation, that, if any one do see his brother going astray, sinning a since which is not unto death, he should pray for him,
By which wordes hauing intimated a difference of sinnes, and thereby giuen just occasion of a doubt, of a question, he annexeth the solution, the answere of it in this Text, shewing plainely, that there is a sinne vnto death,
By which words having intimated a difference of Sins, and thereby given just occasion of a doubt, of a question, he annexeth the solution, the answer of it in this Text, showing plainly, that there is a sin unto death,
Some sinnes say they are sua natura in their owne nature, veniall, others are mortall. But one that hath but halfe an eye may see the reason of this distinction:
some Sins say they Are sua Nature in their own nature, venial, Others Are Mortal. But one that hath but half an eye may see the reason of this distinction:
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And how can it be otherwise, since that, All sinne is a rebellion against God & transgression of the Law of God? Excellent to this purpose is the saying of an Ancient, n Wee must not vse deceitfull ballances in censuring sinne,
And how can it be otherwise, since that, All sin is a rebellion against God & Transgression of the Law of God? Excellent to this purpose is the saying of an Ancient, n we must not use deceitful balances in censuring sin,
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hence also the breach of their two last, our tenth commandement, So that Idolatrie, Superstition, Swearing, Prophanation of the Sabboth, together with the inordinate lusts,
hence also the breach of their two last, our tenth Commandment, So that Idolatry, Superstition, Swearing, Profanation of the Sabbath, together with the inordinate Lustiest,
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and concupiscence of our corrupted nature are not mortall with them; The aspersion of holy water will wash them away, especially if committed after Baptisme.
and concupiscence of our corrupted nature Are not Mortal with them; The aspersion of holy water will wash them away, especially if committed After Baptism.
The Sorbonists o (sayth Calvin ) acknowledge no sinne to bee mortall, except it be Aegyptian darknesse, filthinesse that may be felt, and palpably perceiued.
The Sorbonists oh (say calvin) acknowledge no sin to be Mortal, except it be Egyptian darkness, filthiness that may be felt, and palpably perceived.
But who knowes whether hereafter it may not be true, that as this generation is worse then the former, so the next may be more absurd then this? And as they decay in learning, so fayle in vnderstanding:
But who knows whither hereafter it may not be true, that as this generation is Worse then the former, so the next may be more absurd then this? And as they decay in learning, so fail in understanding:
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And yet if we marke it Haymo is not farre from it, when speaking of the words of Paul, Stipendium peccati mors est, The wages of sinne is death, he addeth, this is not to be vnderstoode of all sinnes,
And yet if we mark it Haymo is not Far from it, when speaking of the words of Paul, Stipendium peccati mors est, The wages of sin is death, he adds, this is not to be understood of all Sins,
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But if any hereafter should so farre forget himselfe as to vrge this place for it, Let him withall consider what S. Iohn addeth, viz. That for this sinne wee must not pray:
But if any hereafter should so Far forget himself as to urge this place for it, Let him withal Consider what S. John adds, viz. That for this sin we must not pray:
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Because it was somewhat difficult, therefore the safest course were to giue it ouer? Would a Captaine so speake to his souldiers? A Physition to his patient? A Master to his schollers? A Minister to his people? How much better is that noble consequence of our blessed Sauiour.
Because it was somewhat difficult, Therefore the Safest course were to give it over? Would a Captain so speak to his Soldiers? A physician to his patient? A Master to his Scholars? A Minister to his people? How much better is that noble consequence of our blessed Saviour.
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Now St Iohn before had said, If any see his brother sinne a sinne not vnto death, let him pray for him, doth it not hereupon follow, If he see him sinne a sinne vnto death, let him not pray for him? But I loose time.
Now Saint John before had said, If any see his brother sin a sin not unto death, let him prey for him, does it not hereupon follow, If he see him sin a sin unto death, let him not pray for him? But I lose time.
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So that there is none here, I suppose, who is not very sensible of the difficulties, I now sustaine, Non est res levis, no small matter, whereof I am to speake; you to heare.
So that there is none Here, I suppose, who is not very sensible of the difficulties, I now sustain, Non est Rest levis, no small matter, whereof I am to speak; you to hear.
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and abuse mine Auditory) my Cynosura, my Pole-starre (which must guide my sayling, confine my speech, direct my discourse) is briefly reducible to these two maine points.
and abuse mine Auditory) my Cynosura, my Polestar (which must guide my sailing, confine my speech, Direct my discourse) is briefly reducible to these two main points.
For the first, I take it for granted that all men doe easily vnderstand that this Sinne (which nowe wee seeke) is no sinne of Infirmity; nor of Ignorance:
For the First, I take it for granted that all men do Easily understand that this Sin (which now we seek) is no sin of Infirmity; nor of Ignorance:
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There is a sinne against conscience, when notwithstanding the conscience like Gods solliciter secretly checketh them yet on they goe still, this is worse then the former,
There is a sin against conscience, when notwithstanding the conscience like God's solliciter secretly checketh them yet on they go still, this is Worse then the former,
In these, to sinne against knowledge, against the checke of conscience, presumptuously, wilfully, and contemptuously, is a sinne that may make the earth to tremble,
In these, to sin against knowledge, against the check of conscience, presumptuously, wilfully, and contemptuously, is a sin that may make the earth to tremble,
Yea it may on a suddaine set a man into a stound, and driue his thoughts to a perplexitie to consider what further degree of sinne there can bee founde or thought of, into which the Sonne of Adam may slip or plunge himselfe.
Yea it may on a sudden Set a man into a stound, and driven his thoughts to a perplexity to Consider what further degree of sin there can be found or Thought of, into which the Son of Adam may slip or plunge himself.
But let vs wade a little deeper, Origen (as Bellarmine alledgeth) thought that euery sinne committed against the Law of God after Baptisme, was the sinne against the Holy Ghost, not farre from this were the Novatians, But Athanasius doth well refute this opinion:
But let us wade a little Deeper, Origen (as Bellarmine allegeth) Thought that every sin committed against the Law of God After Baptism, was the sin against the Holy Ghost, not Far from this were the Novatians, But Athanasius does well refute this opinion:
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for who is there that sinneth not, and sinneth not grieuously at one time or other? Truth it is that Christians falling into sinne, doe sinne against the grace of God receiued,
for who is there that Sinneth not, and Sinneth not grievously At one time or other? Truth it is that Christians falling into sin, do sin against the grace of God received,
Certainely I cannot but much commende the censure that Bellarmine passeth vpon this opinion, This is true (sayth hee) so farre forth as it teacheth that finall impoenitencie is some speciall sinne against the holy Ghost,
Certainly I cannot but much commend the censure that Bellarmine passes upon this opinion, This is true (say he) so Far forth as it Teaches that final impenitency is Some special sin against the holy Ghost,
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Secondly, This finall Impoenitency is not committed till death, for which cause it is called finall, ( viz. ) which continueth to and in the ende (I suppose) to distinguish it from the other Impoenitencie (a species of sinne of malice) which according to their doctrine may bee forgiuen in this life;
Secondly, This final Impoenitency is not committed till death, for which cause it is called final, (viz.) which Continueth to and in the end (I suppose) to distinguish it from the other Impenitency (a species of sin of malice) which according to their Doctrine may be forgiven in this life;
Aquinas, the Angelicall Doctor, the cheife of the Schoolemen whose Elogie is Tolle Thomam, & disipabo Ecclesiam, were it not for Thomas Aquinas, the olde Serpent would easily destroy the Church, whose writinges were confirmed by myracle (or else Fame is a lyar) the Crucisixe speaking to him;
Aquinas, the Angelical Doctor, the chief of the Schoolmen whose Eulogy is Take Thomam, & disipabo Church, were it not for Thomas Aquinas, the old Serpent would Easily destroy the Church, whose writings were confirmed by miracle (or Else Fame is a liar) the Crucifix speaking to him;
another while by consideration of the vnprofitablenesse of sinne, These two are reiected, The one by Impaenitencie which respecteth not the filthinesse, the other by Obstinacie, which will not consider the vnprofitablenesse.
Another while by consideration of the unprofitableness of sin, These two Are rejected, The one by Impenitency which respecteth not the filthiness, the other by Obstinacy, which will not Consider the unprofitableness.
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And these two also are withstood, yea, and contemned, the one by Presumption, which repelleth all feare, the other by Desperation, which reiecteth all hope of Mercie.
And these two also Are withstood, yea, and contemned, the one by Presumption, which repelleth all Fear, the other by Desperation, which rejects all hope of Mercy.
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These then (sayth hee) for still I am reading a Lecture of Schoole-Diuinitie) are the sixe kindes of this sinne against the holy Ghost, viz. Impaenitencie, Obstinacie, Impugnation of the Truth, Enuying, Praesumption, and Desperation.
These then (say he) for still I am reading a Lecture of Schoole-Diuinitie) Are the sixe Kinds of this sin against the holy Ghost, viz. Impenitency, Obstinacy, Impugnation of the Truth, Envying, Presumption, and Desperation.
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Didaeus Stella (whose commendation is that hee was counted, An excellent, and priviledged Preacher of Gods Word ) may helpe vs also somewhat in this our disquisition.
Didaeus Stella (whose commendation is that he was counted, an excellent, and privileged Preacher of God's Word) may help us also somewhat in this our disquisition.
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Something more contract hee is then Aquinas. Take him thus, Some (sayth he) call this sinne (the sinne against the holy Ghost:) The deni ill of Christ, some Finall Iaepenitencie: some Any sinne after Baptisme: some a voluntary Obduration: some a Desperation of Gods mercie, proceeding not from ignorance or passion,
Something more contract he is then Aquinas. Take him thus, some (say he) call this sin (the sin against the holy Ghost:) The Deni ill of christ, Some Final Iaepenitencie: Some Any sin After Baptism: Some a voluntary Obduration: Some a Desperation of God's mercy, proceeding not from ignorance or passion,
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but from Malice, Others call it any deadly sinne committed wilfully and maliciously: the which they devide againe into sixe particulars, Praesumption, &c.
but from Malice, Others call it any deadly sin committed wilfully and maliciously: the which they divide again into sixe particulars, Presumption, etc.
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yea, and impaenitent also to the end, perseuering in his sinne, witnesse Arrius the troubler of the world, whence it followeth that all sinne of Malice is not this sinne.
yea, and impenitent also to the end, persevering in his sin, witness Arius the troubler of the world, whence it follows that all sin of Malice is not this sin.
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But sinne of Malice is not any one speciall sinne, neither is it alwayes blasphemie, but onely a generall kinde of sinne, the particulars whereof are sixe in number. Thus farre Bellarmine.
But sin of Malice is not any one special sin, neither is it always blasphemy, but only a general kind of sin, the particulars whereof Are sixe in number. Thus Far Bellarmine.
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For if we should let loose the raines of our censorious judgement to condemne all presumptuous, all enuious, all obstinate, all impenitent persons, may wee not iustly feare that caueat of Christ, NONLATINALPHABET, Iudge not that ye be not iudged? Far more modest, more charitable is the iudgement of Musculus; It may be that he who to day doth too much either presume,
For if we should let lose the reins of our censorious judgement to condemn all presumptuous, all envious, all obstinate, all impenitent Persons, may we not justly Fear that caveat of christ,, Judge not that you be not judged? far more modest, more charitable is the judgement of Musculus; It may be that he who to day does too much either presume,
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But all these may be exaggerated by the seuerall circumstances of Time, Place, Person, &c. 4. Argument. That which Bellarmine sayth of Impenitencie, is true also of the most of these, viz. They are certaine Circumstances in all sinnes.
But all these may be exaggerated by the several Circumstances of Time, Place, Person, etc. 4. Argument. That which Bellarmine say of Impenitency, is true also of the most of these, viz. They Are certain circumstances in all Sins.
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and Obstinacie? For what is Obstinacie, but a resolute purpose and intention to continue in sinne? And what difference betwixt a Resolution to continue in sinne,
and Obstinacy? For what is Obstinacy, but a resolute purpose and intention to continue in sin? And what difference betwixt a Resolution to continue in sin,
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but by repentance? Nor to repent but by leauing sinne? When Iacob sent his sonnes into Aegypt to buy Corne, his Motiue is, z That we may liue and not dye: Esay speaking of the Iewes sayth, They declare their sinne and hide it not: Compare these;
but by Repentance? Nor to Repent but by leaving sin? When Iacob sent his Sons into Egypt to buy Corn, his Motive is, z That we may live and not die: Isaiah speaking of the Iewes say, They declare their sin and hide it not: Compare these;
Secondly, Further, if we well consider of it, we shall easily see that this Propositum non revertendi, Purpose to continue still in sinne without repentance, is such a disposition as cannot sinke into the heart of a man,
Secondly, Further, if we well Consider of it, we shall Easily see that this Propositum non revertendi, Purpose to continue still in sin without Repentance, is such a disposition as cannot sink into the heart of a man,
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It sauoureth too much of Arminius poyson, to hold that a man may thus settle and dispose his owne heart, that hee would resist the worke of Gods spirit,
It savoureth too much of Arminius poison, to hold that a man may thus settle and dispose his own heart, that he would resist the work of God's Spirit,
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Thirdly, Once more heare what Stella sayth concerning Impenitencie (which among all the sixe is that which most pleaseth the Rhemists, and which they doe most easily grant to be the sinne against the holy Ghost) It is not likely that all who dye in finall Impenitencie doe sinne against the holy Ghost.
Thirdly, Once more hear what Stella say Concerning Impenitency (which among all the sixe is that which most Pleases the Rhemists, and which they do most Easily grant to be the sin against the holy Ghost) It is not likely that all who die in final Impenitency do sin against the holy Ghost.
As for Desperation, how many poore soules haue there beene heretofore, who through the sense of GODS wrath and anger against sinne, whereof their guiltie conscience did accuse them, haue for a time, cast off all hope of pardon, fallen into despaire,
As for Desperation, how many poor Souls have there been heretofore, who through the sense of GOD'S wrath and anger against sin, whereof their guilty conscience did accuse them, have for a time, cast off all hope of pardon, fallen into despair,
In the meane space, I assume, Praesumption is not to death, but remissible, wherefore I conclude, that Presumption is not the sinne against the holy Ghost,
In the mean Molle, I assume, Presumption is not to death, but remissible, Wherefore I conclude, that Presumption is not the sin against the holy Ghost,
The assumption I prooue out of the words of their owne Authors, He that shall vpon hope of a Iubilee to come, willingly and purposely fall into a sinne reserued may notwithstanding be absolved.
The Assump I prove out of the words of their own Authors, He that shall upon hope of a Jubilee to come, willingly and purposely fallen into a sin reserved may notwithstanding be absolved.
Pillars of their Church, Navarre the great Cas•ist Cord•bensis and Bellarmine. If they refuse the judgement of these men who hereafter will step forth to maintaine the Romane Church, and Papall dignitie?
Pillars of their Church, Navarre the great Cas•ist Cord•bensis and Bellarmine. If they refuse the judgement of these men who hereafter will step forth to maintain the Roman Church, and Papal dignity?
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Marcus Cae••us hauing a better veine in obiecting then in answering, in vrging then in defending, is by Cicero said to haue, Bonam dextram malam vero sinistram ▪ A good right hand,
Marcus Cae••us having a better vein in objecting then in answering, in urging then in defending, is by Cicero said to have, Good Dextram Evil vero sinistram ▪ A good right hand,
The saying of Cicero may perhaps by some, and that deseruedly be to mee applyed, who hitherto haue spent the time rather in confutation then confirmation:
The saying of Cicero may perhaps by Some, and that deservedly be to me applied, who hitherto have spent the time rather in confutation then confirmation:
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and confirmation of that definition which (as I take it) doth most happily, most properly, most perfectly set forth, what this sinne is, which wee seeke for, what the sinne against the holy Ghost is, the which I describe to be, A generall Apostasie, and revolt of a man wilfully fallen from the truth knowne,
and confirmation of that definition which (as I take it) does most happily, most properly, most perfectly Set forth, what this sin is, which we seek for, what the sin against the holy Ghost is, the which I describe to be, A general Apostasy, and revolt of a man wilfully fallen from the truth known,
It is called the sinne against the holy Ghost, not as the spirit is a person in the sacred and euer blessed Trinitie (for neither is the dignity of the spirit greater then of the father,
It is called the sin against the holy Ghost, not as the Spirit is a person in the sacred and ever blessed Trinity (for neither is the dignity of the Spirit greater then of the father,
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Nor is it possible to offend any one person of this Tri-vnitie, but the iniurie doth redound to them all) but in respect of his proper and peculiar worke in vs. The which here is not so much the act of Faith and Repentance, cast off by Obstinacie and Impenitencie, nor of Hope and Feare, reiected by Desperation & Presumption, as of the illumination of the minde and vnderstanding,
Nor is it possible to offend any one person of this Tri-vnitie, but the injury does redound to them all) but in respect of his proper and peculiar work in us The which Here is not so much the act of Faith and Repentance, cast off by Obstinacy and Impenitency, nor of Hope and fear, rejected by Desperation & Presumption, as of the illumination of the mind and understanding,
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This is that worke of the spirit, which this sinne opposeth, and opposing is sealed vp to be NONLATINALPHABET, the sinne against the holy Ghost, a sinne vnto death and irremissible. Now for perticulars.
This is that work of the Spirit, which this sin Opposeth, and opposing is sealed up to be, the sin against the holy Ghost, a sin unto death and irremissible. Now for particulars.
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first, The Terminus a quo, from whence: Secondly, The Terminus ad quem, whethor: Thirdly, The motion it selfe. 1. Terminus a quo, from whence, id est Truth.
First, The Terminus a quo, from whence: Secondly, The Terminus ad Whom, whethor: Thirdly, The motion it self. 1. Terminus a quo, from whence, id est Truth.
Beza speaking of this our subiect, sayth, that This Sinne doth directly and immediately respect the first Table, not the second. Bucanus seemeth to contradict this.
Beza speaking of this our Subject, say, that This Sin does directly and immediately respect the First Table, not the second. bucanus seems to contradict this.
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Hinc colligo. Hence (sayth he) I gather, that the sinne against the spirit, is not any transgression of the morall Law, neither vniuersall nor particular, whether proceeding from ignorance,
Hinc colligo. Hence (say he) I gather, that the sin against the Spirit, is not any Transgression of the moral Law, neither universal nor particular, whither proceeding from ignorance,
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And this I am the rather induced to beleeue, in that Beza a little afterwards reckoning vp particular lapses and sinnes against the first Table, (which, sayth he, cannot be this sinne) mentioneth, Dubitationam de Christo, doubting of Christ.
And this I am the rather induced to believe, in that Beza a little afterwards reckoning up particular lapses and Sins against the First Table, (which, say he, cannot be this sin) mentioneth, Dubitationam de Christ, doubting of christ.
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for it seemeth impossible, that the creature should vnrecoverably fall from the Creatour, vntill he haue reiected also the helpe of the Mediatour offered to him.
for it seems impossible, that the creature should unrecoverably fallen from the Creator, until he have rejected also the help of the Mediator offered to him.
faith (I say) required in the Gospell) may further bee confirmed by our owne obseruation, viz. That wheresoeuer there is any mention of this sin in the new Testament, there comes with it some intimation of the workes of the Mediator.
faith (I say) required in the Gospel) may further be confirmed by our own observation, viz. That wheresoever there is any mention of this since in the new Testament, there comes with it Some intimation of the works of the Mediator.
In Heb. 6. Paul instanceth in their crucifying againe of Christ, &c. And in Heb. 10. Of their trampling vnderfoote the Sonne of God, &c. So that this Truth is the doctrine of the Gospell, the faith of our saluation through the bloud of Christ, The which Piscator confirmeth by the Antithesis betwixt the contempt of the Law,
In Hebrew 6. Paul Instanceth in their crucifying again of christ, etc. And in Hebrew 10. Of their trampling underfoot the Son of God, etc. So that this Truth is the Doctrine of the Gospel, the faith of our salvation through the blood of christ, The which Piscator confirmeth by the Antithesis betwixt the contempt of the Law,
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For confirmation of this (to omit that of Paul NONLATINALPHABET, after wee haue receiued the knowledge of the truth ) let vs consider how he enlargeth this point, Heb. 6. 4 what phrases the Apostle vseth to set forth the measure of grace to which they had attained.
For confirmation of this (to omit that of Paul, After we have received the knowledge of the truth) let us Consider how he enlarges this point, Hebrew 6. 4 what phrases the Apostle uses to Set forth the measure of grace to which they had attained.
Marke his wordes, NONLATINALPHABET &c. It is impossible that they which were once inlightned &c. Wee shall not lightly finde a more plaine, more full, more pithie place, Ergo let vs heere stay and demurre a little,
Mark his words, etc. It is impossible that they which were once enlightened etc. we shall not lightly find a more plain, more full, more pithy place, Ergo let us Here stay and demur a little,
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The good worde of which they tasted, is the instrumentall cause of the former, for by the word comes knowledge, by knowledge faith, the holy Ghost being powred into our heartes.
The good word of which they tasted, is the instrumental cause of the former, for by the word comes knowledge, by knowledge faith, the holy Ghost being poured into our hearts.
The powers of the worlde to come, is that blessed Immortalitie which the faithfull and beleeuers doe tast of through the holy Ghost, who doth renew their hearts.
The Powers of the world to come, is that blessed Immortality which the faithful and believers do taste of through the holy Ghost, who does renew their hearts.
if withall you note the Emphasis, and and force of the word, Gustaverunt, haue tasted, hee sayth not Deglutiverunt, haue swallowed downe, much lesse Concoxerunt, haue digested it For it is one thing to beleeue truely,
if withal you note the Emphasis, and and force of the word, Gustaverunt, have tasted, he say not Deglutiverunt, have swallowed down, much less Concoxerunt, have digested it For it is one thing to believe truly,
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for hee makes these fiue phrases to answere to the fiue heads of the Apostles Catechisme spoken of in the beginning of the chapter, that as by the knowledge and profession of those, hee was aedified and builded vp in Christianitie:
for he makes these fiue phrases to answer to the fiue Heads of the Apostles Catechism spoken of in the beginning of the chapter, that as by the knowledge and profession of those, he was aedified and built up in Christianity:
The first head of Catechisme was Repentance from dead workes, to which answereth the first phrase, were once enlightned, ( idest ) were called from darknesse (yea death) to light (yea life) by the renouncing of themselues and their dead workes.
The First head of Catechism was Repentance from dead works, to which Answers the First phrase, were once enlightened, (idest) were called from darkness (yea death) to Light (yea life) by the renouncing of themselves and their dead works.
The third ground was the Doctrine of Baptismes, not Baptisme onely, but Baptismes as well the inward of the Spirit (whereby we are made the members of Christ, the sonnes of God,
The third ground was the Doctrine of Baptisms, not Baptism only, but Baptisms as well the inward of the Spirit (whereby we Are made the members of christ, the Sons of God,
To this answereth the third phrase, were made partakers of the holy Ghost ( id est ) receiued the Spirit, a most constant witnesse of their adoption and redemption.
To this Answers the third phrase, were made partakers of the holy Ghost (id est) received the Spirit, a most constant witness of their adoption and redemption.
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The fourth head was the Doctrine of the Imposition of hands, a ceremony vsed at that time to admit and consecrate by a publicke consent, those who vpon tryall were found sufficient, either to the common profession of Christianity in the comunion of the Sacrament;
The fourth head was the Doctrine of the Imposition of hands, a ceremony used At that time to admit and consecrate by a public consent, those who upon trial were found sufficient, either to the Common profession of Christianity in the communion of the Sacrament;
The last ground of the catechisme was the Doctrine of the resurrection and aeternall iudgement; to which answereth the last phrase, Haue tasted of the powers of the world to come, ( id est ) That hope of life, and immortalitie, which is layd vp for them in the heauen.
The last ground of the Catechism was the Doctrine of the resurrection and Eternal judgement; to which Answers the last phrase, Have tasted of the Powers of the world to come, (id est) That hope of life, and immortality, which is laid up for them in the heaven.
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Hitherto Iunius laudably indeede, if there be, tantum certitudinis, quantum subtilitatis, so much certainety as subtilty in this his application. And this is the former.
Hitherto Iunius laudably indeed, if there be, Tantum certitudinis, quantum subtilitatis, so much certainty as subtlety in this his application. And this is the former.
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Thus Caluin the Coriphaeus of our Diuines Notandum est, saayth hee, wee must heere marke with what Elogies the Apostle doth set forth, the knowledge of the Gospell: For hee calleth it,
Thus Calvin the Coriphaeus of our Divines Notandum est, saayth he, we must Here mark with what Eulogies the Apostle does Set forth, the knowledge of the Gospel: For he calls it,
as that it doth most sweetely delight vs. Fiftly, The tast of the powers of the world to come, insinuating, that by faith wee are admitted into the heauenly kingdome, beholding thorow faith that blessed immortalitie which is layd vpp for vs in the heauen. Thus Caluin.
as that it does most sweetly delight us Fifty, The taste of the Powers of the world to come, insinuating, that by faith we Are admitted into the heavenly Kingdom, beholding thorough faith that blessed immortality which is laid vpp for us in the heaven. Thus Calvin.
who haue peace with God, and peace in their owne consciences, NONLATINALPHABET the powers of the world to come, ( id est ) by the Gospell they haue perceiued,
who have peace with God, and peace in their own Consciences, the Powers of the world to come, (id est) by the Gospel they have perceived,
Something more roundly goeth Bullinger to worke, Vtitur Apostolus Endiadi, &c. The Apostle, sayth hee, vseth an Endiadis, a figure in the Copie of words diversely vttering the same thing.
Something more roundly Goes Bullinger to work, Vtitur Apostles Endiadi, etc. The Apostle, say he, uses an Endiadis, a figure in the Copy of words diversely uttering the same thing.
To stay no longer in this discourse (for I feare you thinke me tedious alreadie) whether wee vnderstand this place of seuerall graces with Hermingius and Piscator, or apply it to the points of the Catechisme with Iunius, or make it an Endiadis with Bullinger, or referre it to the Gospell with Zanchius, or to the knowledge of the Gospell with Calvin, Here I obserue two thinges for our purpose,
To stay no longer in this discourse (for I Fear you think me tedious already) whither we understand this place of several graces with Hermingius and Piscator, or apply it to the points of the Catechism with Iunius, or make it an Endiadis with Bullinger, or refer it to the Gospel with Zanchius, or to the knowledge of the Gospel with calvin, Here I observe two things for our purpose,
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Some haue both knowne the truth, and also made profession of the fame, as Saul, Iudas, Alexander the Copper-smith, Arrius, Francis Spira, and Iulian the Apostata;
some have both known the truth, and also made profession of the fame, as Saul, Iudas, Alexander the Coppersmith, Arius, Francis Spira, and Iulian the Apostata;
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yea, and publiquely did make profession of it, and yet through the perswasions, inticements, and allurements of those wicked Philosophers, Libanius, Iamblicus, and others, he fell away and became a most cruell persecutor. This is one sort:
yea, and publicly did make profession of it, and yet through the persuasions, enticements, and allurements of those wicked Philosophers, Libanius, Iamblicus, and Others, he fell away and became a most cruel persecutor. This is one sort:
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Such were the Pharisees, against whom our Sauiour Christ disputeth, Mat. 12. Who albeit they did know this to bee truth which Christ taught, knew that he was the Messiah, that his miracles were wrought by the finger of God,
Such were the Pharisees, against whom our Saviour christ disputeth, Mathew 12. Who albeit they did know this to be truth which christ taught, knew that he was the Messiah, that his Miracles were wrought by the finger of God,
yet of an obstinate, enuious, and malitious minde resisted, contradicted, and blasphemed. Such were some of Stephens accusers, they knew the truth of that he taught, yea,
yet of an obstinate, envious, and malicious mind resisted, contradicted, and blasphemed. Such were Some of Stephen's accusers, they knew the truth of that he taught, yea,
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yet still he doth resist slander, and blaspheme the truth ▪ and hauing maliciously rejected it himselfe, doth labour by all meanes, to bring men into the same state of condemnation.
yet still he does resist slander, and Blaspheme the truth ▪ and having maliciously rejected it himself, does labour by all means, to bring men into the same state of condemnation.
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Yea, and which is more, it is no swimming motion, but a full perswasion, so that the Conscience thereby is convicted and constrained secretly to confesse it so to be as the Pharisees, whiles they are in the Synedrion can say, What shall wee doe? for this man doth many miracles.
Yea, and which is more, it is no swimming motion, but a full persuasion, so that the Conscience thereby is convicted and constrained secretly to confess it so to be as the Pharisees, while they Are in the Synedrion can say, What shall we do? for this man does many Miracles.
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Hence it is that Paul was excusable, in that he did it through ignorance, as many now also doe, persecute the Truth, which if they were perswaded that it was the Truth would embrace it with all readinesse.
Hence it is that Paul was excusable, in that he did it through ignorance, as many now also do, persecute the Truth, which if they were persuaded that it was the Truth would embrace it with all readiness.
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I would faine now passe from the Whence to the Whether, were it not that I feare least some of Arminius brood should hereupon buzze into your eares, that this Illumination, this knowledge is sauing knowledge. And the Grace, sauing Grace; and that there is at all no difference betwixt them,
I would feign now pass from the Whence to the Whither, were it not that I Fear lest Some of Arminius brood should hereupon buzz into your ears, that this Illumination, this knowledge is Saving knowledge. And the Grace, Saving Grace; and that there is At all no difference betwixt them,
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but onely Perseverance, and thereby would hope to confirme their poysonous, and vncomfortable Doctrine of Recidivation, and falling from saving Grace once received.
but only Perseverance, and thereby would hope to confirm their poisonous, and uncomfortable Doctrine of Recidivation, and falling from Saving Grace once received.
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if you will be pleased to remember and often to meditate on those three disparisons betwixt Temporizers, and true beleeuers, which the late Reuerend Synod of Dort hath observed out of our Sauiours parable, viz. first, That Temporisers receiue the seede in a stonie,
if you will be pleased to Remember and often to meditate on those three disparisons betwixt Temporizers, and true believers, which the late Reverend Synod of Dort hath observed out of our Saviour's parable, viz. First, That Temporisers receive the seed in a stony,
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but true beleevers in a good ground, id est, in an honest and good heart. Secondly, They want roote, These are rooted, and grounded, haue a fast roote.
but true believers in a good ground, id est, in an honest and good heart. Secondly, They want root, These Are rooted, and grounded, have a fast root.
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Thirdly, Those are fruitlesse, these bring forth fruit with patience, constancie, and Perseverance. So that though the mind be enlightened, yet the conscience is not purified;
Thirdly, Those Are fruitless, these bring forth fruit with patience, constancy, and Perseverance. So that though the mind be enlightened, yet the conscience is not purified;
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And thus I passe from the Terminus a quo, to the Terminus adquem, from the Whenoe to the Whether: that as we haue seene where they stood before their fall,
And thus I pass from the Terminus a quo, to the Terminus adquem, from the Whenoe to the Whither: that as we have seen where they stood before their fallen,
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The Terminus ad quem, the Whether hath in it two speciall words (for as for bluspheming it is a species of Persecuting ) and it is no moment whether of them wee set first,
The Terminus ad Whom, the Whither hath in it two special words (for as for bluspheming it is a species of Persecuting) and it is no moment whither of them we Set First,
Persecution generally is a peevish and froward disposition of the wicked, whereby they are whetted on cruelly, purposely, and peevishly to infest and trouble the Truth, and those who doe professe it, studying by all meanes to satisfie and satiate their wicked, yea, their diabolicall fury.
Persecution generally is a peevish and froward disposition of the wicked, whereby they Are whetted on cruelly, purposely, and peevishly to infest and trouble the Truth, and those who do profess it, studying by all means to satisfy and satiate their wicked, yea, their diabolical fury.
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This Persecuting is an action, this action workes vpon an obiect, this obiect is threefold. 1. The professors of the Truth, they can rest in no ground, their persecutors are swifter then Eagles, stronger then Lyons, spare no paines, no labour to dissipate and roote out (were it possible) the memoriall of them from off the face of the earth.
This Persecuting is an actium, this actium works upon an Object, this Object is threefold. 1. The professors of the Truth, they can rest in no ground, their persecutors Are swifter then Eagles, Stronger then Lyons, spare no pains, no labour to dissipate and root out (were it possible) the memorial of them from off the face of the earth.
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Yet if this were the worst, it were well, but they also persecute, 2. the Truth it selfe, as Paul sayth of Alexander, NONLATINALPHABET, He greatly resisted our words, the doctrine that Paul preached.
Yet if this were the worst, it were well, but they also persecute, 2. the Truth it self, as Paul say of Alexander,, He greatly resisted our words, the Doctrine that Paul preached.
yea, and their tongues shall walke at libertie, against the God of heauen. And like as the Great redd Dragon when he could no longer remaine in heauen,
yea, and their tongues shall walk At liberty, against the God of heaven. And like as the Great red Dragon when he could no longer remain in heaven,
Like the Athenian Draco, they write lawes with the bloud of Christians, and make Statutes that no man may buy or sell, saue such who renounce their Religion.
Like the Athenian Draco, they write laws with the blood of Christians, and make Statutes that no man may buy or fell, save such who renounce their Religion.
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Thus Saul hunts Dauid like a Partridge in the Mountaines, sucketh the bloud of the Priests like a Lyon in the wildernesse Iulian oppresseth and vexeth the Christians,
Thus Saul hunt's David like a Partridge in the Mountains, sucketh the blood of the Priests like a lion in the Wilderness Iulian Oppresses and vexes the Christians,
or a Crosse, yet) a stone •o p•sh out his braynes. 2. M•n of learning whett their tongues, sharpen their pennes ▪ against the Truth, and Truths sauouri•s.
or a Cross, yet) a stone •o p•sh out his brains. 2. M•n of learning whet their tongues, sharpen their pens ▪ against the Truth, and Truths sauouri•s.
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Ismael is said to persecute Isaac, Gal. 4. 19. How? Gl•dione an m•••? sayth Calvin; with sword or hand? No, with the poysonous mocks of his tongue, which hurts not the bodie, but directly wounds the soule. Sarah saw Ishmaell mocking.
Ishmael is said to persecute Isaac, Gal. 4. 19. How? Gl•dione an m•••? say calvin; with sword or hand? No, with the poisonous mocks of his tongue, which hurts not the body, but directly wounds the soul. Sarah saw Ishmael mocking.
What could Sarah haue done more, had Ishmaell strooke him, spurned him, or beaten him? Whence comes this heate? Certainly this mocking was more bitter, more grievous then any blowes.
What could Sarah have done more, had Ishmael struck him, spurned him, or beaten him? Whence comes this heat? Certainly this mocking was more bitter, more grievous then any blows.
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It was a froward, a peevish mocking, carrying with it (besides the contempt of his brother) a contempt and scorne of Gods promise of grace which at that time made the house ioyfull.
It was a froward, a peevish mocking, carrying with it (beside the contempt of his brother) a contempt and scorn of God's promise of grace which At that time made the house joyful.
Abraham is merry, Sarah reioyceth, the whole familie semblably affected, onely he in his brothers person, mocketh God, slighteth his promise, derideth Father Abrahams faith.
Abraham is merry, Sarah rejoices, the Whole family semblably affected, only he in his Brother's person, mocks God, slighteth his promise, derideth Father Abrahams faith.
Blasphemy ▪ doth import a certaine derogation and diminishing of an excellent goodnes, especially Divine. The Notation giueth it to bee An hurting of the fame.
Blasphemy ▪ does import a certain derogation and diminishing of an excellent Goodness, especially Divine. The Notation gives it to be an hurting of the fame.
First, Either onely in the vnderstanding, which may bee founde in those who haue not sinned our Sinne (as Paul calleth himselfe a Blasphemer, but it was thorow Ignorance.) Secondly,
First, Either only in the understanding, which may be found in those who have not sinned our Sin (as Paul calls himself a Blasphemer, but it was thorough Ignorance.) Secondly,
Or else in the Affection ioyned to the vnderstanding, and this is it that commeth neerer to vs. for our Blasphemy proceedeth from the detestation of Affection, which is set against God.
Or Else in the Affection joined to the understanding, and this is it that comes nearer to us for our Blasphemy Proceedeth from the detestation of Affection, which is Set against God.
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Hence commeth the truth to bee accounted Impious, wicked, and Diabolicall. Hence it is, that they count the bloode of the newe Testament an vnholy thing ▪ hence is it that they attribute that to the Deuill, which is proper to God,
Hence comes the truth to be accounted Impious, wicked, and Diabolical. Hence it is, that they count the blood of the new Testament an unholy thing ▪ hence is it that they attribute that to the devil, which is proper to God,
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as did those Blasphemous Pharisees: In a worde hence commeth the whole troope, the whole heape of those blasphemous speeches which they cast forth against the God of heauen,
as did those Blasphemous Pharisees: In a word hence comes the Whole troop, the Whole heap of those blasphemous Speeches which they cast forth against the God of heaven,
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Heeretofore in those bloody times of Antichrists domineering raigne ouer vs, though many especially of the learned sort, cannot bee excused from violating,
Heretofore in those bloody times of Antichrists domineering Reign over us, though many especially of the learned sort, cannot be excused from violating,
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secondly, NONLATINALPHABET, make a mocke of him, as men that hate Christ, and as though they crucifyed him againe, make him a mocking stocke to all the world,
secondly,, make a mock of him, as men that hate christ, and as though they Crucified him again, make him a mocking stock to all the world,
Fiftly, NONLATINALPHABET, The adversaries, which doe professe open rebellion, proclaime open warre against God. This their Malice •••th excl•d• all pert••bed and inordinate passions and •••ections.
Fifty,, The Adversaries, which do profess open rebellion, proclaim open war against God. This their Malice •••th excl•d• all pert••bed and inordinate passion and •••ections.
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Malice (sayth Bernard ) is carried in a Charyot with foure wheeles, viz. Crueltie, Impatiencie, Boldnesse, and Impudencie. And therefore must needes bee wonderfull swift to shedd bloud.
Malice (say Bernard) is carried in a Chariot with foure wheels, viz. Cruelty, Impatiency, Boldness, and Impudency. And Therefore must needs be wonderful swift to shed blood.
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It is neither b•idled by fea•e, nor ••rbed by shame, neither staied by innocence, nor stopped by patience Like the inexorable sea that is violently whirryed and toised with a tempestuous winde Neither is the Charyot so swift,
It is neither b•idled by fea•e, nor ••rbed by shame, neither stayed by innocence, nor stopped by patience Like the inexorable sea that is violently whirried and toised with a tempestuous wind Neither is the Chariot so swift,
these are two, viz. Earthly power, and worldly pompe, which least they might not be violent enough of their owne accord, are spurred and pricked on by two most passionate Waggoners, Feare and Envie. For partly through feare to loose that that they haue,
these Are two, viz. Earthly power, and worldly pomp, which lest they might not be violent enough of their own accord, Are spurred and pricked on by two most passionate Waggoners, fear and Envy. For partly through Fear to lose that that they have,
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In whom, if time and place doe serue their turne, you may obserue yet further two other fruits of their Malice, viz first, a forsaking of the Communion of Saints. Secondly, A siding and ioyning fellowship with the Adversaries. The first is perpetuall;
In whom, if time and place do serve their turn, you may observe yet further two other fruits of their Malice, videlicet First, a forsaking of the Communion of Saints. Secondly, A siding and joining fellowship with the Adversaries. The First is perpetual;
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The Motion doth comprehend three words, which doe shew the Genus of this sinne, viz. Apostasie, and the differences of this Apostasie from others, in that it is Generall and Voluntary.
The Motion does comprehend three words, which do show the Genus of this sin, viz. Apostasy, and the differences of this Apostasy from Others, in that it is General and Voluntary.
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And in another place, NONLATINALPHABET, Some shall depart from the sayth: And Heb. 3. 12. NONLATINALPHABET, In departing from the liuing God, in Apostatizing.
And in Another place,, some shall depart from the say: And Hebrew 3. 12., In departing from the living God, in Apostatizing.
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The which in the same Epistle is expounded by two other phrases, viz. NONLATINALPHABET, If they fall away and NONLATINALPHABET, That no man fall away from the grace of God, &c.
The which in the same Epistle is expounded by two other phrases, viz., If they fallen away and, That no man fallen away from the grace of God, etc.
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and alreadie fallen away is said to be an Apostata, and his sinne Apostasie. This Apostasie is not any particular Relapse from some particular points in Religion.
and already fallen away is said to be an Apostata, and his sin Apostasy. This Apostasy is not any particular Relapse from Some particular points in Religion.
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As did others also reiect the Apocalipse, because of the Ch•l••sts and Millenaries. The which doing of theirs was much like the cure of Alexanders thigh, being wounded with a Dart, which could not bee gott forth vnlesse a greater and deeper incision were made;
As did Others also reject the Apocalypse, Because of the Ch•l••sts and Millennials. The which doing of theirs was much like the cure of Alexanders thigh, being wounded with a Dart, which could not be got forth unless a greater and Deeper incision were made;
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A great Argument of the great Ignorance that did encroach vpon the westerne Churches, who were not able to vindicate these places from the Schismaticall, and Hereticall glosses of deceivers:
A great Argument of the great Ignorance that did encroach upon the western Churches, who were not able to vindicate these places from the Schismatical, and Heretical Glosses of deceivers:
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Prolapsi, id est, prorsus lapsi, if they fall a way, id est, altogether, totally. For reason willeth that the fall bee as generall as the grace receiued.
Prolapsi, id est, prorsus Lapsi, if they fallen a Way, id est, altogether, totally. For reason wills that the fallen be as general as the grace received.
and disputation betwixt vs and the Nouatians dependeth on the right vnderstanding of that word Prolabantur, If they fall away, whereupon hee distinguisheth betwixt a perticular and an vniuersall fall.
and disputation betwixt us and the Novatians dependeth on the right understanding of that word Prolabantur, If they fallen away, whereupon he Distinguisheth betwixt a particular and an universal fallen.
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In a word, it is not Deliquium animi, a fayling, or swooning, but seperatio animae, a separation, a plaine death, a totall, generall, and vniuersall Apostasie.
In a word, it is not Deliquium animi, a failing, or swooning, but seperatio Spirits, a separation, a plain death, a total, general, and universal Apostasy.
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Two wayes is this Apostasie said to bee vniuersall, first, Simply, when men doe cast off all Religion, renounce the truth wholly, altogether contemning both it,
Two ways is this Apostasy said to be universal, First, Simply, when men do cast off all Religion, renounce the truth wholly, altogether contemning both it,
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and as many doe questionlesse, who liue among the barbarous Turkes, and leauing their former profession, doe turne Turkes, and embrace their abhominations:
and as many do questionless, who live among the barbarous Turkes, and leaving their former profession, do turn Turkes, and embrace their abominations:
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Such was the Apostasie of Hym••aeus and P•iletus, with whom ioyne also Alex•nder, who as concerning the Truth erred from the Marke, and so did overthrow the saith of some.
Such was the Apostasy of Hym••aeus and P•iletus, with whom join also Alex•nder, who as Concerning the Truth erred from the Mark, and so did overthrow the Says of Some.
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The Resurrection a maine point in Religion, which being denied, doth ouerthrow the fayth of the Scriptures, the prouidence of God, the feare of punishment, the hope of reward, sayth Bullinger. Nay,
The Resurrection a main point in Religion, which being denied, does overthrow the faith of the Scriptures, the providence of God, the Fear of punishment, the hope of reward, say Bullinger. Nay,
if there be no Resurrection, Then as Paul at large disputeth, Christ is not risen, and consequently, hee is perished, wee not redeemed, iustified, and much lesse glorified.
if there be no Resurrection, Then as Paul At large disputeth, christ is not risen, and consequently, he is perished, we not redeemed, justified, and much less glorified.
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Such a matter it is to oppose any fundamentall point, and therefore S. Paul speaking of these persons, sayth, That their word will frett, NONLATINALPHABET, as doth a canker, or ga•graene, which if it take hold of any member in the bodie,
Such a matter it is to oppose any fundamental point, and Therefore S. Paul speaking of these Persons, say, That their word will fret,, as does a canker, or ga•graene, which if it take hold of any member in the body,
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For howsoeuer they doe not reiect all manner of Religion, yet if they first, wilfully set vp the Popes supremacie, which doth over turne the sole Head ••ip of Christ:
For howsoever they do not reject all manner of Religion, yet if they First, wilfully Set up the Popes supremacy, which does over turn the sole Head ••ip of christ:
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thirdly, if defend Iustification by workes, which doth overthrow the merit of Christs obedience and death. (For these are the three most substantiall points of Popery,
Thirdly, if defend Justification by works, which does overthrow the merit of Christ Obedience and death. (For these Are the three most substantial points of Popery,
and maliciously oppresse the contrarie truths (as for ought we can discerne some in Q. Maries dayes did) hauing beene heretofore well instructed in the truth,
and maliciously oppress the contrary truths (as for ought we can discern Some in Q. Mary's days did) having been heretofore well instructed in the truth,
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I dare not enter into the seate of iudgement •o censure, but onely desire to put this Quaere to the Iudgement of the learned, that vpon due examination it may passe,
I Dare not enter into the seat of judgement •o censure, but only desire to put this Quaere to the Judgement of the learned, that upon due examination it may pass,
Not the least though the last, viz. Voluntari. This is 〈 … 〉 necessarium, necessary with the first, •• is ••ch •n Apo••••ie which proceedeth not from any c•n••r•i•t,
Not the least though the last, viz. Voluntari. This is 〈 … 〉 Necessary, necessary with the First, •• is ••ch •n Apo••••ie which Proceedeth not from any c•n••r•i•t,
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or 〈 … 〉on, but from the proper motion of the minde, a w••••ll Apost•••e. This word we gather 〈 … 〉 •ul. H•b. •0. 2•. NONLATINALPHABET, &c. 〈 … 〉, and 〈 … 〉 the word answereth to that 〈 … 〉, with an high hand.
or 〈 … 〉on, but from the proper motion of the mind, a w••••ll Apost•••e. This word we gather 〈 … 〉 •ul. H•b. •0. 2•., etc. 〈 … 〉, and 〈 … 〉 the word Answers to that 〈 … 〉, with an high hand.
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On the contrary nilleth euill, and specifieth this act of •illing or refusing in the specialtie of Murder, Adulter•e, &c. Involuntary actions are such which proceede from simple and faul•le••e ignorance.
On the contrary nilleth evil, and specifieth this act of •illing or refusing in the specialty of Murder, Adulter•e, etc. Involuntary actions Are such which proceed from simple and faul•le••e ignorance.
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an example whereof God himselfe putteth in his law, Exod. 21. Deut. 1•. 4. The man that lopped the tree and in the lopping his Axe head fell o•• and sl•e another, These two kind of actions are simply such:
an Exampl whereof God himself putteth in his law, Exod 21. Deuteronomy 1•. 4. The man that lopped the tree and in the lopping his Axe head fell o•• and sl•e Another, These two kind of actions Are simply such:
There is another kind of actions, which are in some respect voluntary, and in some respect inv•luntary, viz where the will is h•ndr•d in the performance, executing,
There is Another kind of actions, which Are in Some respect voluntary, and in Some respect inv•luntary, videlicet where the will is h•ndr•d in the performance, executing,
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but still whatsoever it doth, it doth it willingly Tye a man in an hundred chaines yet cannot you hinder him from his will to goe, thorgh he cannot put this will in practise.
but still whatsoever it does, it does it willingly Tie a man in an hundred chains yet cannot you hinder him from his will to go, thorgh he cannot put this will in practise.
Hence it followeth ▪ that neither violence, nor feare, nor affected ignorance, doth al•er the will in respect of the first act thereof, 〈 … 〉ce may force the effect of the will, but not the act.
Hence it follows ▪ that neither violence, nor Fear, nor affected ignorance, does al•er the will in respect of the First act thereof, 〈 … 〉ce may force the Effect of the will, but not the act.
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As the man •ound in chaines may bee hindred from going, and det•yn•d• ▪ this place but not hindred from willing to goe, not constrained willingly to abide.
As the man •ound in chains may be hindered from going, and det•yn•d• ▪ this place but not hindered from willing to go, not constrained willingly to abide.
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though the performance of the act in this particular is badly placed, Because the passion of feare doth apprehend the present Obiect to bee good, which indeed is evill.
though the performance of the act in this particular is badly placed, Because the passion of Fear does apprehend the present Object to be good, which indeed is evil.
This Apostasie is called wilfull. 1. Because it proceedeth from the inward beginning of willingnesse, from the immediate act of the will ( ab ipso velle ) the willing of the will it selfe. 2. It is free from violence, from feare, from ignorance, which are the causes that doe in any respect cause involuntary actions.
This Apostasy is called wilful. 1. Because it Proceedeth from the inward beginning of willingness, from the immediate act of the will (ab ipso velle) the willing of the will it self. 2. It is free from violence, from Fear, from ignorance, which Are the Causes that do in any respect cause involuntary actions.
because, A thing is said to be voluntary in that the will is carryed to it, but by the concupiscence is the will inclined to will that which it desireth.
Because, A thing is said to be voluntary in that the will is carried to it, but by the concupiscence is the will inclined to will that which it Desires.
Whereby you see the difference betwixt the fact of Iudas, and the fall of Peter. Iudas hath time to call his witts together, to consult with Reason, to deliberate with himselfe what hee will doe, to summe vp all inconveniences that may ensue,
Whereby you see the difference betwixt the fact of Iudas, and the fallen of Peter. Iudas hath time to call his wits together, to consult with Reason, to deliberate with himself what he will do, to sum up all inconveniences that may ensue,
and often to aske himselfe, what hee hath begun to handle knowing this, that if he keepe him to his matter, he cannot be taedious, though he may be long.
and often to ask himself, what he hath begun to handle knowing this, that if he keep him to his matter, he cannot be tedious, though he may be long.
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So, here in this second Part, that both you and I may still finde our selues, this shall bee the Title, that wee must often reade, viz. The assumption of the former Sillogisme.
So, Here in this second Part, that both you and I may still find our selves, this shall be the Title, that we must often read, viz. The Assump of the former Syllogism.
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For I hope that in prooving this our sinne to be irremissible, I shall draw each one to conclude with me, That it is mortall. The irremissibilitie stands then to bee confirmed by the rule of Faith, which is Scripture, by the guide of action which is reason.
For I hope that in proving this our sin to be irremissible, I shall draw each one to conclude with me, That it is Mortal. The irremissibility Stands then to be confirmed by the Rule of Faith, which is Scripture, by the guide of actium which is reason.
For Scripture, let vs first scanne that which the Evangelists haue set downe. Mathew sayth. It shall not be forgiuen, neither in this world, nor in the world to come.
For Scripture, let us First scan that which the Evangelists have Set down. Matthew say. It shall not be forgiven, neither in this world, nor in the world to come.
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The which phrase of Mathew is expounded by Marke Non in aeternum, it shall never be forgiuen, in the same sense that Peter sayth, Non in aeternum lavabis: id est, nunquam.
The which phrase of Matthew is expounded by Mark Non in aeternum, it shall never be forgiven, in the same sense that Peter say, Non in aeternum Lavabis: id est, Never.
Or else to mend the example because Bell•rmine doth carpe at that of Peter in the same sence in which Christ vseth the phrase to the woman of Sam•ria, Iohn 4. speaking of the water that hee would haue given her, NONLATINALPHABET, He shall never thirst, id est, neither in this world nor in the world to come, that so the similitude may to satisfie Bellarmine runne on foure feete, and agree in terminis.
Or Else to mend the Exampl Because Bell•rmine does carp At that of Peter in the same sense in which christ uses the phrase to the woman of Sam•ria, John 4. speaking of the water that he would have given her,, He shall never thirst, id est, neither in this world nor in the world to come, that so the similitude may to satisfy Bellarmine run on foure feet, and agree in terminis.
And marke I pray you the concordance of the three Evangelistes Luke sayth plainely Non remittetur: It shall not be forgiuen, Marke sayth Non in aeternum, neuer forgiuen. Mathew.
And mark I pray you the concordance of the three Evangelists Lycia say plainly Non remittetur: It shall not be forgiven, Mark say Non in aeternum, never forgiven. Matthew.
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So that whether we begin with Mathew and expound him by Marke, and Marke by Luke, or ( vice versa ) begin with Luke and encrease his negatiue by Marke, and amplifie that of Mark by Mathew, all is one in substance.
So that whither we begin with Matthew and expound him by Mark, and Mark by Lycia, or (vice versa) begin with Lycia and increase his negative by Mark, and amplify that of Mark by Matthew, all is one in substance.
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Indeede heere is the difference, that Mathew to cut off all hope of pardon, and to shut this sinne perpetually from remission, vseth this distribution of time.
Indeed Here is the difference, that Matthew to Cut off all hope of pardon, and to shut this sin perpetually from remission, uses this distribution of time.
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least Laban might think it lawful to vse fayre meanes though not fowle, did vse a distribution of the thinges neither good nor euill: As Moses after the explication of the Law addeth Thou shalt not turne aside (id est) no whether, but least they might suppose it not amisse to turne to the right hand,
lest Laban might think it lawful to use fair means though not fowl, did use a distribution of the things neither good nor evil: As Moses After the explication of the Law adds Thou shalt not turn aside (id est) no whither, but lest they might suppose it not amiss to turn to the right hand,
Passe wee from the Gospell to the Epistles Heb. 6. 4. 5 NONLATINALPHABET, &c. It is impossible &c. He sayth not (as doe the Iesuits) it is difficult and very hard, but plainely impossible.
Pass we from the Gospel to the Epistles Hebrew 6. 4. 5, etc. It is impossible etc. He say not (as doe the Iesuits) it is difficult and very hard, but plainly impossible.
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Or if some of the Ancients did so vnderstand it, did they not by denying Baptisme, the Sacrament of Remission, deny ▪ also Remission? Or if the Apostle meane that this sinne of Apostasie doth exclude from a second Baptisme:
Or if Some of the Ancients did so understand it, did they not by denying Baptism, the Sacrament of Remission, deny ▪ also Remission? Or if the Apostle mean that this sin of Apostasy does exclude from a second Baptism:
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Neyther, in this world, nor in the world to come, by both in this world and in the world to come, Impossible by possible, though difficult, Repentance by Baptisme, and the like:
Neither, in this world, nor in the world to come, by both in this world and in the world to come, Impossible by possible, though difficult, Repentance by Baptism, and the like:
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Yea if this may bee allowed, what •uidence of words can there be found, whereby the truth shall bee able to defend her selfe against vntruth and heresie?
Yea if this may be allowed, what •uidence of words can there be found, whereby the truth shall be able to defend her self against untruth and heresy?
All mortall sinnes whether great or small (he should haue excepted this our sinne) are remissible before death, but after death are irremissible and remaine for euer.
All Mortal Sins whither great or small (he should have excepted this our sin) Are remissible before death, but After death Are irremissible and remain for ever.
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Thus Aquinas very well, if we bee fauorable in his censure, he hath another reason ▪ why it is called Irremissible, but indeed that h•l•eth, viz. • Because it is not easily remitted.
Thus Aquinas very well, if we be favourable in his censure, he hath Another reason ▪ why it is called Irremissible, but indeed that h•l•eth, viz. • Because it is not Easily remitted.
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But here I pray you take notice of the mistery of Iniquity: Whereas the other expositions of Irremissible might haue beene allowed, the Iesuites eyther refuse them, or stick not to them;
But Here I pray you take notice of the mystery of Iniquity: Whereas the other expositions of Irremissible might have been allowed, the Iesuites either refuse them, or stick not to them;
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Why I know not, but I hele•• for some such reason as moued them, among all the sixe abo•e mentioned species of this our sinne, especially to choose out Impenitency:
Why I know not, but I hele•• for Some such reason as moved them, among all the sixe abo•e mentioned species of this our sin, especially to choose out Impenitency:
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No no, It is a w•lfull contempt of the Sacrament of Paenance, obstinately re•using absolution by the Churches Ministery, as the Rhemists doe define it.
No no, It is a w•lfull contempt of the Sacrament of Penance, obstinately re•using absolution by the Churches Ministry, as the Rhemists do define it.
But to let these passe, come we to those Reasons which more Orthodoxall writers will afford vs, the which for my memories sake I will reduce to three heads.
But to let these pass, come we to those Reasons which more orthodoxal writers will afford us, the which for my memories sake I will reduce to three Heads.
For, what is the Gospell but the word of Grace, the ministration of Life, declaring vnto man (in himselfe lost) a way by which he may returne to his former estate of Grace and Glory.
For, what is the Gospel but the word of Grace, the ministration of Life, declaring unto man (in himself lost) a Way by which he may return to his former estate of Grace and Glory.
q Shall they fall, and not arise? Shall they turne away, and not turne againe? But when once the meanes of recouery by the Gospell is neglected, contemned, and despised,
q Shall they fallen, and not arise? Shall they turn away, and not turn again? But when once the means of recovery by the Gospel is neglected, contemned, and despised,
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Adam fell by misperswasion, being deceiued by the lying suggestion of the spirit of error: But the Angels being intellectuall spirits, dwelling in heauenly places, in the presence of God,
Adam fell by mispersuasion, being deceived by the lying suggestion of the Spirit of error: But the Angels being intellectual spirits, Dwelling in heavenly places, in the presence of God,
and light of his countenance, could not sinne by error or misperswasion, but of purposed malice, which is the sinne against the holy Ghost, and is Irremissible.
and Light of his countenance, could not sin by error or mispersuasion, but of purposed malice, which is the sin against the holy Ghost, and is Irremissible.
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Adam falling from the knowledg of the Law, fell recouerably: They falling from the knowledge of the Gospell, fell Irrecouerably: For vnderstanding of this.
Adam falling from the knowledge of the Law, fell recoverably: They falling from the knowledge of the Gospel, fell Irrecoverably: For understanding of this.
Thirdly, that from this person should be expected, all good whatsoeuer, so that what good soeuer the creature was to receiue, they were to receiue it from God only, in the name of this mediator, this being the summe of the Gospell, no doubt, was deliuered to them ▪ and so in a manner the whole will and councell of God, both of Law and Gospell,
Thirdly, that from this person should be expected, all good whatsoever, so that what good soever the creature was to receive, they were to receive it from God only, in the name of this Mediator, this being the sum of the Gospel, no doubt, was Delivered to them ▪ and so in a manner the Whole will and council of God, both of Law and Gospel,
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This doctrine of the Gospell being manifested to them, the deuills reiected it, partly puffed vp with pride, in respect of the excellency of their owne nature, scorning to be accepted in any but themselues;
This Doctrine of the Gospel being manifested to them, the Devils rejected it, partly puffed up with pride, in respect of the excellency of their own nature, scorning to be accepted in any but themselves;
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That in regard these men sinne against the spirit ( id est, the proper effect and worke of the spirit in them) their sinne must needs be irremissible, because there is not another person in the Trinitie, whereby they might receiue grace, and arise to Repentance:
That in regard these men sin against the Spirit (id est, the proper Effect and work of the Spirit in them) their sin must needs be irremissible, Because there is not Another person in the Trinity, whereby they might receive grace, and arise to Repentance:
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Hitherto you see how still as man profiteth not by the former grace, there is yet another person in the Trinitie who by a second worke can make the first effectuall.
Hitherto you see how still as man profiteth not by the former grace, there is yet Another person in the Trinity who by a second work can make the First effectual.
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Here is a man forsaken of God, out of all hope of heauen, can you now cure him? If there be any Deity in your Saints, any Divinitie in your Angels, any hope, any helpe, any merit, any mercy, any vertue, any power, now let them shew it;
Here is a man forsaken of God, out of all hope of heaven, can you now cure him? If there be any Deity in your Saints, any Divinity in your Angels, any hope, any help, any merit, any mercy, any virtue, any power, now let them show it;
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reforme his will, cure his affections, renew his minde, create a right spirit within him, in a word vendicate him from everlasting perdition, and destruction.
reform his will, cure his affections, renew his mind, create a right Spirit within him, in a word vendicate him from everlasting perdition, and destruction.
The nature also of this sinne is such, that it refuseth, repugneth all pardon, as which doth indeede 1. wittingly, 2. wilfully, 3. malitlously, 4. totally fall from the profession of godlinesse.
The nature also of this sin is such, that it Refuseth, repugneth all pardon, as which does indeed 1. wittingly, 2. wilfully, 3. malitlously, 4. totally fallen from the profession of godliness.
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This knowledge being lost in Adam, was repaired againe by Christ, who is the light that lighteth euery one that commeth into the world by the light of nature:
This knowledge being lost in Adam, was repaired again by christ, who is the Light that lights every one that comes into the world by the Light of nature:
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and should teach vs to deny all vngodlinesse, & worldly lusts. Wherefore if wee doe wittingly put out this light, extinguish this knowledge, quench the spirit,
and should teach us to deny all ungodliness, & worldly Lustiest. Wherefore if we do wittingly put out this Light, extinguish this knowledge, quench the Spirit,
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Who can cure him that refuseth to be cured? Certainely the Physitians that enterprise this must returne the complaint of the Prophet, We would haue cured Babell,
Who can cure him that Refuseth to be cured? Certainly the Physicians that enterprise this must return the complaint of the Prophet, We would have cured Babel,
Among the rest there is the affection of delight, the continuance of which engendreth loue of Good by which the soule indissolubly cleaueth to the same ▪ On the contrary is the affection of anger, the continuance of which bringeth forth hatred, by which the soule is irreconciliably separated from the evill.
Among the rest there is the affection of delight, the Continuance of which engendereth love of Good by which the soul indissolubly cleaveth to the same ▪ On the contrary is the affection of anger, the Continuance of which brings forth hatred, by which the soul is irreconciliably separated from the evil.
how wicked, how pestilent is this alienation? What hope of pardon can there be to such a one? Or which way might one deuise to care him? Though the disease be dangerous,
how wicked, how pestilent is this alienation? What hope of pardon can there be to such a one? Or which Way might one devise to care him? Though the disease be dangerous,
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But when hee groweth to be peevish, loatheth his foode, quarrels with his friends, hateth his Physitian, resisteth his Physicke, who can helpe it if he goe to his graue,
But when he grows to be peevish, Loathes his food, quarrels with his Friends, hates his physician, Resisteth his Physic, who can help it if he go to his graven,
& that speedily? So here, when man growes to this passe that he crucifieth againe the sonne of God, trampleth vnder-foote the bloud of the new Testament, doth despight to the spirit of grace,
& that speedily? So Here, when man grows to this pass that he crucifieth again the son of God, trampleth underfoot the blood of the new Testament, does despite to the Spirit of grace,
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but experience teacheth, and the Scripture confirmeth, that in substance they are not much different. For where there is a Totall, there is also a finall losse of grace.
but experience Teaches, and the Scripture confirmeth, that in substance they Are not much different. For where there is a Total, there is also a final loss of grace.
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Witnesse Adam, who hauing once lost Originall righteousnesse totally, lost it also finally: God indeede doth sanctifie particular persons, but not the Humane nature in generall any more.
Witness Adam, who having once lost Original righteousness totally, lost it also finally: God indeed does sanctify particular Persons, but not the Humane nature in general any more.
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And therefore the Lord in this point dealeth as a King vseth to doe, that knoweth his owne mercifull nature, hauing determined to cut of such a rebell, doth withall forbid the prayers of all such ▪ who might intercede for him,
And Therefore the Lord in this point deals as a King uses to do, that Knoweth his own merciful nature, having determined to Cut of such a rebel, does withal forbid the Prayers of all such ▪ who might intercede for him,
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The Assumption also is as cleare, for notwithstanding the false Interpretation of the Iesuits, yet it hath beene prooued before that these words of S. Iohn, I say not that thou shouldest pray for it, are a direct prohibition, interdicting and forbidding any prayers to be made for him that sinneth vnto death.
The Assump also is as clear, for notwithstanding the false Interpretation of the Iesuits, yet it hath been proved before that these words of S. John, I say not that thou Shouldst pray for it, Are a Direct prohibition, interdicting and forbidding any Prayers to be made for him that Sinneth unto death.
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So also we reade that the Lord did reproue Samuell for mourning for Saul, whom the Lord had reiected, intimating that we ought not to shew our selues more pitifull than God,
So also we read that the Lord did reprove Samuel for mourning for Saul, whom the Lord had rejected, intimating that we ought not to show our selves more pitiful than God,
Neither doe I reade any prayer, either by Samuell or Dauid, after that time, conceiued for Saul. Lastly, our Sauiour in his prayer doth except Iudas the sonne of perdition. Neyther is this all:
Neither do I read any prayer, either by Samuel or David, After that time, conceived for Saul. Lastly, our Saviour in his prayer does except Iudas the son of perdition. Neither is this all:
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Thus haue holy men of God heretofore, being stirred with zeale, for Gods glory, deuowed and accursed the wicked and malicious enemies of the Church. Thus Dauid many times:
Thus have holy men of God heretofore, being stirred with zeal, for God's glory, devowed and accursed the wicked and malicious enemies of the Church. Thus David many times:
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Geneuenses. Or else as Tremellius, reads, Adde punishment to their punishment, id est: Hauing pursued them with temporall punishments in this life, prosecute them also with eternall in the life to come.
Geneuenses. Or Else as Tremellius, reads, Add punishment to their punishment, id est: Having pursued them with temporal punishments in this life, prosecute them also with Eternal in the life to come.
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The Ecclesiasticall Histories doe record, that diuers in the primitiue Church, did pray against Iulian the Apostata, applying the Psalmes of Dauid against him and his Idolatry,
The Ecclesiastical Histories do record, that diverse in the primitive Church, did pray against Iulian the Apostata, applying the Psalms of David against him and his Idolatry,
But certainely for matter of imitation, alwaies prouided that we warily and carefully, haue respect vnto those things which are to be obserued in Imprecation.
But Certainly for matter of imitation, always provided that we warily and carefully, have respect unto those things which Are to be observed in Imprecation.
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Now that we may be true imitators of Dauid, and so lawfully apply the Psalmes of Imprecation, we must saith Caluin induere personam Christi, Put on the person of Christ, id est. deale in his cause:
Now that we may be true imitators of David, and so lawfully apply the Psalms of Imprecation, we must Says Calvin Indure Personam Christ, Put on the person of christ, id est. deal in his cause:
In the practise of Anathematizing, and Imprecation, there must be obserued: First, The person accursing, that he be a man of knowledge, wisedome, and discretion;
In the practice of Anathematizing, and Imprecation, there must be observed: First, The person accursing, that he be a man of knowledge, Wisdom, and discretion;
Of Uprightnesse, to sequester and separate his affections from his owne priuate cause: Of Moderation, to compose the minde to patience meekenesse and toleration.
Of Uprightness, to sequester and separate his affections from his own private cause: Of Moderation, to compose the mind to patience meekness and toleration.
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and not as the custome of the e Franciscan Friers, who for a peece of money, doe in the behalfe of the Doner, apply the 109. Psalme, against any one whatsoeuer,
and not as the custom of the e Franciscan Friars, who for a piece of money, do in the behalf of the Doner, apply the 109. Psalm, against any one whatsoever,
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confirming in them that opinion which once was in Naaman. Are not Abanah and Phaphar riuers of Damascus, &c. So these, is there none other Riuer to wash my soule, but the blood of Christ:
confirming in them that opinion which once was in Naaman. are not Abanah and Phaphar Rivers of Damascus, etc. So these, is there none other River to wash my soul, but the blood of christ:
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This is alledged as one mayne cause of that incurable wound, which Satan and his Angels receiued in their fall, viz. The wrath and iudgement of God, who hath thus appointed that they, who doe sinne against the holy Ghost, id est, willingly, doe fall from,
This is alleged as one main cause of that incurable wound, which Satan and his Angels received in their fallen, viz. The wrath and judgement of God, who hath thus appointed that they, who do sin against the holy Ghost, id est, willingly, do fallen from,
and hence at the length proceedeth that setled purpose in man, neuer to Repent, but obstinately to continue in his malicious persecuting and blaspheming, into which, certainely I beleeue, man could not slip,
and hence At the length Proceedeth that settled purpose in man, never to repent, but obstinately to continue in his malicious persecuting and blaspheming, into which, Certainly I believe, man could not slip,
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The last, and mayne reason, for the Irremissiblenesse of this sinne, is their wilfull impaenitency which speedily followeth vpon their hardnesse of heart:
The last, and main reason, for the Irremissableness of this sin, is their wilful impenitency which speedily follows upon their hardness of heart:
and merit sufficient in Christ to purchase pardon for it, vpon Repentance, but It is impossible that they should be renewed by Repentance, and why impossible? First, they are punished with finall blindnesse, and hardnesse of heart.
and merit sufficient in christ to purchase pardon for it, upon Repentance, but It is impossible that they should be renewed by Repentance, and why impossible? First, they Are punished with final blindness, and hardness of heart.
but it was an argument of that anxiety and trouble of mind, which now in their extremitie did presse vpon them, causing them indeed to looke at that which in their securitie they had neglected.
but it was an argument of that anxiety and trouble of mind, which now in their extremity did press upon them, causing them indeed to look At that which in their security they had neglected.
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For why did he not ioyne himselfe to the Apostles? Why did he not labour to be reconciled to the Church? Why did he sooner runne of desperation to the rope,
For why did he not join himself to the Apostles? Why did he not labour to be reconciled to the Church? Why did he sooner run of desperation to the rope,
But giue mee leaue to put this Quaere, Whether, there were not some speciall occasion which wrung these words from Iudas? This we know, that as the Lord Iesus was innocent in very deed,
But give me leave to put this Quaere, Whither, there were not Some special occasion which wrung these words from Iudas? This we know, that as the Lord Iesus was innocent in very deed,
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I take it, as Iudas like Balaam to blesse the people, so he to witnesse this poynt of innocency, rather enforced by the over-ruling prouidence of God, than voluntarily mooved.
I take it, as Iudas like balaam to bless the people, so he to witness this point of innocency, rather Enforced by the overruling providence of God, than voluntarily moved.
And this seemeth to mee to haue beene the occasion of that fact of Iudas: which seemeth to perswade vs of his Popish repentance, in contrition, confession, and satisfaction.
And this seems to me to have been the occasion of that fact of Iudas: which seems to persuade us of his Popish Repentance, in contrition, Confessi, and satisfaction.
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Thus haue you heard the reasons for the second maine point deliuered, which proue it (and I hope sufficiently) both, that it is & euer shal be irremissible;
Thus have you herd the Reasons for the second main point Delivered, which prove it (and I hope sufficiently) both, that it is & ever shall be irremissible;
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Lucius Crassus hastening to the end of his dispute vsed this for an excuse of his praecipitation,1 The speedie hast of the Sunne now declining admonisheth me to roule ouer these things with greater speede.
Lucius Crassus hastening to the end of his dispute used this for an excuse of his praecipitation,1 The speedy haste of the Sun now declining Admonisheth me to roll over these things with greater speed.
If in each particular here spoken, I haue not satisfied mine Auditory, mine answere is the same, Hora praecipitans me quo { que } praecipitem cogit haec evolvere, The time now drawing to an end, vrgeth me to speedinesse, constraineth me to hasten.
If in each particular Here spoken, I have not satisfied mine Auditory, mine answer is the same, Hora praecipitans me quo { que } praecipitem cogit haec evolvere, The time now drawing to an end, urges me to speediness, constrains me to hasten.
Oh, whose heart doth not ake? whose loynes doe not tremble, to thinke, Sathan should thus farre seduce any man as to make him cast off God the fathers mercy, God the sonnes merit, to trample vnder-foote the Sonne of God, to count the bloud of the new Testament an vnholy thing to set himselfe in hatred against God and all goodnesse? Oh that man should ever in this life come to that estate, that the Church may not pray for him but against him, that he should bee so cauterized,
O, whose heart does not ache? whose loins do not tremble, to think, Sathan should thus Far seduce any man as to make him cast off God the Father's mercy, God the Sons merit, to trample underfoot the Son of God, to count the blood of the new Testament an unholy thing to Set himself in hatred against God and all Goodness? O that man should ever in this life come to that estate, that the Church may not pray for him but against him, that he should be so cauterized,
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Respon. Some answere thus, Licebit interdum statuere, &c. It shall be lawfull sometime to determine, whether he that falleth, fall desperately, or whether there be any place for recouery:
Response. some answer thus, Licebit Interdum statuere, etc. It shall be lawful sometime to determine, whither he that falls, fallen desperately, or whither there be any place for recovery:
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Sed quia rarissime accidit, &c. But in as much as it happeneth very seldome, and God commending the incomprehensible riches of his grace, by his owne example, biddeth vs to be mercifull ▪ we ought not rashly to pronounce sentence of condemnation against any one, rather charitie wisheth vs to hope well.
said quia rarissime accidit, etc. But in as much as it Happeneth very seldom, and God commending the incomprehensible riches of his grace, by his own Exampl, bids us to be merciful ▪ we ought not rashly to pronounce sentence of condemnation against any one, rather charity wishes us to hope well.
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To this effect also Beza, Quum hoc peccatum magis intus lateat, &c. Since that this sinne doth lye hid within the hearts, rather then appeare outwardly, nothing is so much and so warily to be looked into as to take heede that we rashly fall not to judgement in this case.
To this Effect also Beza, Whom hoc peccatum magis intus lateat, etc. Since that this sin does lie hid within the hearts, rather then appear outwardly, nothing is so much and so warily to be looked into as to take heed that we rashly fallen not to judgement in this case.
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Heretofore when the gift of discerning spirits was in the Church, this was more easie to be discerned by some speciall Revelation, and yet even then very seldome, very sparingly.
Heretofore when the gift of discerning spirits was in the Church, this was more easy to be discerned by Some special Revelation, and yet even then very seldom, very sparingly.
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Neither doe I hold it fitting, even in the vrging of these common Anathema's, mentioned in Scripture, to haue any priuate intention. 2. For praetermitting such in our prayers, this precept might most happily bee obserued,
Neither do I hold it fitting, even in the urging of these Common Anathema's, mentioned in Scripture, to have any private intention. 2. For praetermitting such in our Prayers, this precept might most happily be observed,
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when the gift of discerning spirits was in the Church. 3. Though we cannot obsolutely determine and conclude, that such a one hath sinned thus desperately,
when the gift of discerning spirits was in the Church. 3. Though we cannot absolutely determine and conclude, that such a one hath sinned thus desperately,
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Still the first question, How these may bee discerned doth rest vnsatisfied. To which I answere, that absolutely to determine of such a one is very difficult,
Still the First question, How these may be discerned does rest unsatisfied. To which I answer, that absolutely to determine of such a one is very difficult,
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First, Prophanenesse, which kicketh and spurneth against all the workes of the Spirit, all duties of holinesse, no grace, no thanksgiuing, no humiliation, not a good word,
First, Profaneness, which kicketh and spurneth against all the works of the Spirit, all duties of holiness, no grace, no thanksgiving, no humiliation, not a good word,
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But it was a worse signe in Saul, who knowing that Dauid was the man in whom the kingdome should be established, did fret and grudge, murmur and repine against it, labouring by all meanes, to ouerthrow the decree of God.
But it was a Worse Signen in Saul, who knowing that David was the man in whom the Kingdom should be established, did fret and grudge, murmur and repine against it, labouring by all means, to overthrow the Decree of God.
So when men come to that passe, that, hauing receiued in themselues, the seale of Gods curse euerlasting vpon their soules, they cannot endure to heare that any should fare better then they doe,
So when men come to that pass, that, having received in themselves, the seal of God's curse everlasting upon their Souls, they cannot endure to hear that any should fare better then they do,
Fourthly, Blasphemy against God, whom hee hateth and accuseth as an vniust Iudge, in that the Lord hath giuen him vp to the power and dominion of Sathan.
Fourthly, Blasphemy against God, whom he hates and Accuseth as an unjust Judge, in that the Lord hath given him up to the power and dominion of Sathan.
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Fiftly, want of good affections, when hee neyther loueth good, nor desireth it, but rather continueth in a violent hatred and malice against God, the which also breaketh forth against those who labour his good, his conuersion, his saluation;
Fifty, want of good affections, when he neither loves good, nor Desires it, but rather Continueth in a violent hatred and malice against God, the which also breaks forth against those who labour his good, his conversion, his salvation;
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when he impugneth each poynt of the Gospell, when hee professeth an enuying of Grace, and Gods fauour towards any, when he spareth not to blaspheme the God of heauen,
when he impugns each point of the Gospel, when he Professes an envying of Grace, and God's favour towards any, when he spares not to Blaspheme the God of heaven,
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Yea, hearken to this, all you that are weary and heauie laden, so long as you stand in feare of falling into it, be assured for your comfort, you are far from it:
Yea, harken to this, all you that Are weary and heavy laden, so long as you stand in Fear of falling into it, be assured for your Comfort, you Are Far from it:
there is no recouery, it is like the lawes of hell, if once man be slipt downe thither, there is NONLATINALPHABET a great gulfe to hinder all passages of returne.
there is no recovery, it is like the laws of hell, if once man be slipped down thither, there is a great gulf to hinder all passages of return.
The other beginneth in the externall parts, as in the Armes or Legs, and here by frication it may be stayed, at least wise, some time gayned, that the parties may prouide for their owne security.
The other begins in the external parts, as in the Arms or Legs, and Here by frication it may be stayed, At least wise, Some time gained, that the parties may provide for their own security.
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Whether a man may ( primo ) at the first, fall into this, and sinne against the holy Ghost? He is a Schooleman and his answere is not to seeke; his answere is this.
Whither a man may (primo) At the First, fallen into this, and sin against the holy Ghost? He is a Schoolman and his answer is not to seek; his answer is this.
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and stand in the way of sinners, before they sit downe in the seate of the Scornefull) yet he affirmeth, that it is possible, that at the first a man may thus sinne;
and stand in the Way of Sinners, before they fit down in the seat of the Scornful) yet he Affirmeth, that it is possible, that At the First a man may thus sin;
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and that (saith he) for one or all of these causes. First, for the freedome of his will. Secondly, for many praeceding dispositions. Thirdly, for some great motiue.
and that (Says he) for one or all of these Causes. First, for the freedom of his will. Secondly, for many preceding dispositions. Thirdly, for Some great motive.
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Whereupon he inferreth that this hardly or neuer befalleth those who haue attayned to any good perfection, according to the saying of Origen, in briefe his answere is this, that against the holy Ghost by finall Impaenitency, man cannot sinne at the first,
Whereupon he infers that this hardly or never befalls those who have attained to any good perfection, according to the saying of Origen, in brief his answer is this, that against the holy Ghost by final Impenitency, man cannot sin At the First,
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are most incident to it, as who for the most part, are more puffed vp (according to that of the Apostle, c Knowledg puffeth vp ) which is an affection easily throwing man into this sinne;
Are most incident to it, as who for the most part, Are more puffed up (according to that of the Apostle, c Knowledge Puffeth up) which is an affection Easily throwing man into this sin;
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Adde to this, that by how much their vnderstanding is the better informed, so much more free is their will, of a sudden to deliberate what is to be done.
Add to this, that by how much their understanding is the better informed, so much more free is their will, of a sudden to deliberate what is to be done.
and neuer aspireth to any loue of the same againe, and who knoweth not, that, howsoeuer the Lord had mercy vpon Peter, yet hee was in the ready way vpon that his abiuration?
and never aspireth to any love of the same again, and who Knoweth not, that, howsoever the Lord had mercy upon Peter, yet he was in the ready Way upon that his abjuration?
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Now for the other kinde of Apostasie, which by steps declineth and from one degree falleth to another giue me leaue to put here a Quare, whether it may not bee thus described?
Now for the other kind of Apostasy, which by steps declineth and from one degree falls to Another give me leave to put Here a Quare, whither it may not be thus described?
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and that hee commeth to this, the zeale of Iehu, the reuerence of Herod, the Repentance of Nineueh, the reformation of Saule, the goodnesse of king Ioash, doe plainely shew;
and that he comes to this, the zeal of Iehu, the Reverence of Herod, the Repentance of Nineveh, the Reformation of Saule, the Goodness of King Joash, do plainly show;
here he beginneth to fall, loosing this, the which is done by deceitefulnesse of sin, which ouertaketh and beguileth him with profit or pleasure, or by some other meanes.
Here he begins to fallen, losing this, the which is done by deceitefulnesse of since, which overtaketh and beguileth him with profit or pleasure, or by Some other means.
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Then doth God in Iustice giue him ouer to Sathan to be hardned in heart, that so the meanes of saluation cannot worke vpon him, Sathan hauing this power giuen him, worketh effectually, prompting and insinuating into his heart (as hee did into the heart of Pharaoh ) diuers Reasons,
Then does God in justice give him over to Sathan to be hardened in heart, that so the means of salvation cannot work upon him, Sathan having this power given him, works effectually, prompting and insinuating into his heart (as he did into the heart of Pharaoh) diverse Reasons,
nor regard the iudgements, tush (saith he) what, haue not the best had their falls? Did not Peter deny his Master? Abraham lie? Dauid commit adultery? And Lot incest? The Righteous, doth he not fall seauen times a day,
nor regard the Judgments, tush (Says he) what, have not the best had their falls? Did not Peter deny his Master? Abraham lie? David commit adultery? And Lot Incest? The Righteous, does he not fallen seauen times a day,
and yet riseth againe? Was not the repentance of the theef effectuall to his saluation? Knowest thou not that at what time soeuer a sinner doth repent him of his sinne, hee shall surely liue? Thus doth he lull the man asleepe,
and yet Riseth again? Was not the Repentance of the thief effectual to his salvation? Knowest thou not that At what time soever a sinner does Repent him of his sin, he shall surely live? Thus does he lull the man asleep,
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Nay, taketh occasion (like Pharaoh vpon the speech of Moses to afflict the Israelites, so he) by the Ministers admonition and reproofe to be more perverse and froward:
Nay, Takes occasion (like Pharaoh upon the speech of Moses to afflict the Israelites, so he) by the Ministers admonition and reproof to be more perverse and froward:
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For when he cannot find the truth of it himselfe, viz. That the precious promises doe bring such ioy and comfort as he heareth deliuered, presently he calleth into question whether there be such or not,
For when he cannot find the truth of it himself, viz. That the precious promises do bring such joy and Comfort as he hears Delivered, presently he calls into question whither there be such or not,
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Hereupon doth God iustly confound his knowledge, darkning his cogitation, blinding his mind, and his vnderstanding, that seeing he would not vse that knowledge that he had, he shall loose much of it,
Hereupon does God justly confound his knowledge, darkening his cogitation, blinding his mind, and his understanding, that seeing he would not use that knowledge that he had, he shall lose much of it,
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not without spite and malice, seeking hereby (if it were possible) to be reuenged of God, who hath reiected him, still by his vitious and abhominable life, prouoking him to anger,
not without spite and malice, seeking hereby (if it were possible) to be revenged of God, who hath rejected him, still by his vicious and abominable life, provoking him to anger,
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For so soone as they haue a little truce, a little ease, presently he troubleth them againe with torments, haling their guiltie consciences before the tribunall seate of his angry iustice.
For so soon as they have a little truce, a little ease, presently he Troubles them again with torments, haling their guilty Consciences before the tribunal seat of his angry Justice.
yet hauing reiected the meanes of grace, cast off Christ, and contemned the sacrifice of his bloud, he hath no power to returne, but onely breaketh forth into blasphemous,
yet having rejected the means of grace, cast off christ, and contemned the sacrifice of his blood, he hath no power to return, but only breaks forth into blasphemous,
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Thus we see from the beginning to the ending, there is (as it were) a certaine Reluctation and striuing of the creature against the Creator, seeking still to goe beyond God,
Thus we see from the beginning to the ending, there is (as it were) a certain Reluctation and striving of the creature against the Creator, seeking still to go beyond God,
So this other may beginne with other smaller matters, especially, fornication and prophanenesse, mentioned by Paul, and so by little and little creepe vpon a man, till it haue possessed him with a totall repugnancie and resisting.
So this other may begin with other smaller matters, especially, fornication and profaneness, mentioned by Paul, and so by little and little creep upon a man, till it have possessed him with a total repugnancy and resisting.
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And that this description of the declination of an Apostata (which yet I willingly submit to the censure of the iudicious learned) may not seeme altogether to be rather a figment,
And that this description of the declination of an Apostata (which yet I willingly submit to the censure of the judicious learned) may not seem altogether to be rather a figment,
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how doth he lay traps for him? yea, in the end neglecting all other businesses of the kingdome, he is wholly bent vpon this, to persecute Dauid, and to kill him.
how does he lay traps for him? yea, in the end neglecting all other businesses of the Kingdom, he is wholly bent upon this, to persecute David, and to kill him.
proofe hereof we haue in his behauiour at those two times that David had him at the advantage, what man (were he not distracted and quite bereft of common reason) would haue proceeded? but he is so blinded by the Deuill, that he cannot see a kindnesse done to him.
proof hereof we have in his behaviour At those two times that David had him At the advantage, what man (were he not distracted and quite bereft of Common reason) would have proceeded? but he is so blinded by the devil, that he cannot see a kindness done to him.
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Thus also according to his grosse ignorance stoth he bid the Witch of Endor, bring him vp Samuell, not considering the state of the Saints after this life,
Thus also according to his gross ignorance stoth he bid the Witch of Endor, bring him up Samuel, not considering the state of the Saints After this life,
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4. Manifest proofe is there of his pollution, though not in the flesh (in which he was not much blame worthy) yet in other〈 … 〉tters, he is an vsuall swearer and curser, nourisheth Idolatry in his house,
4. Manifest proof is there of his pollution, though not in the Flesh (in which he was not much blame worthy) yet in other〈 … 〉tters, he is an usual swearer and curser, Nourishes Idolatry in his house,
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The punishment of this hath euident confirmation, For how bitterly & sorely did the Lord presse his conscience, especially, when he saw the host of the Philistims,
The punishment of this hath evident confirmation, For how bitterly & sorely did the Lord press his conscience, especially, when he saw the host of the philistines,
Lastly, the brand of destruction, finall Impenitencie and desperation was set vpon him, a long time before signified to Samuell, but plainely practised by Saul at such time as God denyeth him any to be his executioner,
Lastly, the brand of destruction, final Impenitency and desperation was Set upon him, a long time before signified to Samuel, but plainly practised by Saul At such time as God denyeth him any to be his executioner,
and so he that wallowed in the blood of others, is now constrained by his owne hand, to wallow in his owne bloud, that so he may once haue z his fill of bloud and murther.
and so he that wallowed in the blood of Others, is now constrained by his own hand, to wallow in his own blood, that so he may once have z his fill of blood and murder.
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Yea (which is more) the faithfull also did know so much, Lam. 4. 20. Moreouer, it is worth the noting, that after the anoynting of Dauid, Saul of himselfe did obtaine no notable victory:
Yea (which is more) the faithful also did know so much, Lam. 4. 20. Moreover, it is worth the noting, that After the anointing of David, Saul of himself did obtain no notable victory:
Indeed it is mentioned that Saul went against the Philistims, at what time he was vpon the poynt to take Dauid, but there is no mention made of Sauls preuailing against them.
Indeed it is mentioned that Saul went against the philistines, At what time he was upon the point to take David, but there is no mention made of Saul's prevailing against them.
and thereupon reported to Achish, is not this Dauid the King of the Land? And certainely it is not vnlikely but that the best men did depend vpon him as their King,
and thereupon reported to Achish, is not this David the King of the Land? And Certainly it is not unlikely but that the best men did depend upon him as their King,
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and therefore when Keilah is in danger, they come to him, not to Saul. Neither was this vnknowne to Saul, who, by his owne confession knew that Dauid should be King,
and Therefore when Keilah is in danger, they come to him, not to Saul. Neither was this unknown to Saul, who, by his own Confessi knew that David should be King,
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for what end is there of Gods counsell, if there be no ability of performance? This censure of the Apostle might perhaps bee applied to this mine admonition, to take heede of Apostasie;
for what end is there of God's counsel, if there be no ability of performance? This censure of the Apostle might perhaps be applied to this mine admonition, to take heed of Apostasy;
For, how soeuer this sinne be of that deadly nature, that like to some violent poyson, it being once receiued, there is no remedy, no helpe against death:
For, how soever this sin be of that deadly nature, that like to Some violent poison, it being once received, there is no remedy, no help against death:
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First, Remember Lots wife, the words of our Sauiour to his Apostles, exhorting to perseuerance, the only vertue contrary this our vice, vsing thereto the example of a woman, who hauing,
First, remember Lots wife, the words of our Saviour to his Apostles, exhorting to perseverance, the only virtue contrary this our vice, using thereto the Exampl of a woman, who having,
First, in her sinne, shee looked back, no doubt (saith Caluin ) being tickled with some euill desire and affection, she did not leaue Sodome willingly.
First, in her sin, she looked back, no doubt (Says Calvin) being tickled with Some evil desire and affection, she did not leave Sodom willingly.
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For what knowest thou O man, whether euer thou shalt heare it more? And perhaps thou mightst at that time haue hard that, that might haue done thee good for euer.
For what Knowest thou O man, whither ever thou shalt hear it more? And perhaps thou Mightest At that time have hard that, that might have done thee good for ever.
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Not by resisting, or at lest, not listening to the good motions wch the spirit doth put into thine heart, much lesse by wilfull falling into any sin!
Not by resisting, or At lest, not listening to the good motions which the Spirit does put into thine heart, much less by wilful falling into any since!
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O take great heede of this, for what knowest thou (wretched man) whether euer thou shalt come out of the same againe? Thou hast not Repentance in thine owne hand;
O take great heed of this, for what Knowest thou (wretched man) whither ever thou shalt come out of the same again? Thou hast not Repentance in thine own hand;
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And not without cause doth he thus stirre vp Timothy, for the office of the ministery is a kinde of warfare, in which Sathan, Hereticks, Schismaticks, lewde-liuers,
And not without cause does he thus stir up Timothy, for the office of the Ministry is a kind of warfare, in which Sathan, Heretics, Schismatics, lewd-livers,
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and false brethren doe in hostile manner oppose the Church of God; Against all which, the Ministers, who are the Ancient bearers and Captaines, must oppose themselues.
and false brothers do in hostile manner oppose the Church of God; Against all which, the Ministers, who Are the Ancient bearer and Captains, must oppose themselves.
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Now that he may the better make resistance, and performe the office of his Ministery with ioy, the Apostle sheweth with what armour it is fit that he should bee furnished, viz. Faith, and a good Conscience.
Now that he may the better make resistance, and perform the office of his Ministry with joy, the Apostle shows with what armour it is fit that he should be furnished, viz. Faith, and a good Conscience.
Faith, that is to say, wholsome doctrine, which, cap. 3. 9. he calleth the mistery of Faith, the mistery of godlinesse, that is, the doctrine of the Gospell, which must bee kept in a pure Conscience.
Faith, that is to say, wholesome Doctrine, which, cap. 3. 9. he calls the mystery of Faith, the mystery of godliness, that is, the Doctrine of the Gospel, which must be kept in a pure Conscience.
a rich pearle, an incomparable treasure, better than thousands of gold and siluer, wherfore how much ought we to feare lest it should bee taken from vs? For what is this wholsome doctrine,
a rich pearl, an incomparable treasure, better than thousands of gold and silver, Wherefore how much ought we to Fear lest it should be taken from us? For what is this wholesome Doctrine,
but because they were not carefull to keepe the sound doctrine in a pure Conscience? and therefore God iustly punished their hypocriticall dealing with this iudgement, sending them strong delusions, that they should beleeue lies, who delighted not in the Truth ▪ Two fearefull examples doth Paul here alleadge, of two men who casting away the Carquenet, lost also the Pearle;
but Because they were not careful to keep the found Doctrine in a pure Conscience? and Therefore God justly punished their hypocritical dealing with this judgement, sending them strong delusions, that they should believe lies, who delighted not in the Truth ▪ Two fearful Examples does Paul Here allege, of two men who casting away the Carcanet, lost also the Pearl;
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But amongst all the parts of holy Scripture, there is not any one booke, so well furnished with variety of exhortation, tending to stirre men vp to perseuerance, and to take off reuolting,
But among all the parts of holy Scripture, there is not any one book, so well furnished with variety of exhortation, tending to stir men up to perseverance, and to take off revolting,
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Fourthly, Let there be no fornicatour, nor Prophane person, &c. The words of Paul, prescribing a caueat to take heede of this our sinne, id est, neyther in the second table nor in the first, giue way to any grosse sinne,
Fourthly, Let there be no fornicator, nor Profane person, etc. The words of Paul, prescribing a caveat to take heed of this our sin, id est, neither in the second table nor in the First, give Way to any gross sin,
and namely not to these, whereby the Spirit might bee grieued, and by which, that Communion of Saints, that ought to be in the Church, might be violated. Three reasons, I suppose, may be giuen,
and namely not to these, whereby the Spirit might be grieved, and by which, that Communion of Saints, that ought to be in the Church, might be violated. Three Reasons, I suppose, may be given,
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First, Our bodies are the Temples of the holy Ghost, and fornication is a sinne against a mans owne body, by this then, should the habitation of the holy Ghost be defiled, his Temple prophaned,
First, Our bodies Are the Temples of the holy Ghost, and fornication is a sin against a men own body, by this then, should the habitation of the holy Ghost be defiled, his Temple Profaned,
Secondly, Fornication is a sinne of a pleasing nature, to voluptuous persons, and they who place happinesse in pleasure, doe most easily yeelde to this sin,
Secondly, Fornication is a sin of a pleasing nature, to voluptuous Persons, and they who place happiness in pleasure, do most Easily yield to this since,
Thirdly, Fornication found in any member of the Church, is such a sinne, as may not be tolerated in the congregation without manifest danger of infection,
Thirdly, Fornication found in any member of the Church, is such a sin, as may not be tolerated in the congregation without manifest danger of infection,
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so that in necessity the Congregation must proceede to excommunication as Paul prescribeth, by which the party delinquent, is deliuered vp to Sathan, who is ready presently to possesse him with a roote of bitternesse, against God, his truth,
so that in necessity the Congregation must proceed to excommunication as Paul prescribeth, by which the party delinquent, is Delivered up to Sathan, who is ready presently to possess him with a root of bitterness, against God, his truth,
Siztly, Prouoke one another to loue and good workes, exhorting one another, id est, in season, out of season, publiquely in the Church, priuately from house to house, in all places, at all times be ready to stirre vp one another to constancy and perseuerance, aedifying one another in that most holy Faith.
Siztly, Provoke one Another to love and good works, exhorting one Another, id est, in season, out of season, publicly in the Church, privately from house to house, in all places, At all times be ready to stir up one Another to constancy and perseverance, edifying one Another in that most holy Faith.
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and certainely it is manifest, that hence arose the whole generation of Vipers, the brood of Haereticks, which haue beene in all ages, viz. when men, puffed vp with pride of their owne gifts, haue scorned and contemned the fellowshippe of the Church,
and Certainly it is manifest, that hence arose the Whole generation of Vipers, the brood of Heretics, which have been in all ages, viz. when men, puffed up with pride of their own Gifts, have scorned and contemned the fellowship of the Church,
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Eightly, Take heed least there be in any of you an euill heart, and vnfaithfull, or an euill heart of infidelitie, wherin to the end that men might take heede of Apostatizing from God, he exhorteth them to see to their heart.
Eighth, Take heed lest there be in any of you an evil heart, and unfaithful, or an evil heart of infidelity, wherein to the end that men might take heed of Apostatizing from God, he exhorteth them to see to their heart.
A good Caueat for hypocrites, who desire not sinceritie, but onely make a faire outward shew, to please the world, They loue the prayse of men more then the prayse of God;
A good Caveat for Hypocrites, who desire not sincerity, but only make a fair outward show, to please the world, They love the praise of men more then the praise of God;
Certainly these men are all of them subiect to this sinne, and may as well come to it as Iudas, Iulian, or any of the rest, who indeed to satisfie their own turne, to get applause of the world, to shunne perils and dangers are content with,
Certainly these men Are all of them Subject to this sin, and may as well come to it as Iudas, Iulian, or any of the rest, who indeed to satisfy their own turn, to get applause of the world, to shun perils and dangers Are content with,
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and therefore what maruaile if they goe out from vs and become Apostata's, since they neuer were of vs, id est, of the number of those who hauing sacrificed their hearts to the Lord, dedicate both body and soule to the profession of godlinesse.
and Therefore what marvel if they go out from us and become Apostates, since they never were of us, id est, of the number of those who having sacrificed their hearts to the Lord, dedicate both body and soul to the profession of godliness.
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The which Salomon secondeth, a keepe thine heart with all diligence. Tremellius readeth, supra omnem observantiam, aboue all manner of keeping, i. e. more diligently then thou wouldest keepe any treasure.
The which Solomon secondeth, a keep thine heart with all diligence. Tremellius readeth, supra omnem observantiam, above all manner of keeping, i. e. more diligently then thou Wouldst keep any treasure.
Pauls reason is more effectuall, viz. in departing from the liuing God, id est, least you depart from the liuing God, intimating, that as by faith wee doe come neere to God,
Paul's reason is more effectual, viz. in departing from the living God, id est, lest you depart from the living God, intimating, that as by faith we do come near to God,
Wherefore if any be desirous (as all ought) to shunne this sinne of Apostasie, let him here beginne, it is not the least good helpe, Keepe a good heart; Take heed there be not in any of you an euill heart of infidelitie and vnbeliefe, for if there bee, it cannot bee,
Wherefore if any be desirous (as all ought) to shun this sin of Apostasy, let him Here begin, it is not the least good help, Keep a good heart; Take heed there be not in any of you an evil heart of infidelity and unbelief, for if there be, it cannot be,
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But if the Lacedaemontans thought themselues well excused when they sayd, The Thebans haue beene so tedious in their iniuries, that wee cannot vse our wonted breuitie of speech:
But if the Lacedaemontans Thought themselves well excused when they said, The Thebans have been so tedious in their injuries, that we cannot use our wonted brevity of speech:
I hope the multiplicitie of matter whereof I haue had to speake, will also in part hold me excused? The comfort therefore that Diogenes Synopensis, hauing almost tyred his Auditors in reading a long Oration, (spying at last the blancke paper) gaue them, doe I present to you.
I hope the Multiplicity of matter whereof I have had to speak, will also in part hold me excused? The Comfort Therefore that Diogenes Synopensis, having almost tired his Auditors in reading a long Oration, (spying At last the blank paper) gave them, do I present to you.
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Now therefore giue me leaue, like the newly arriued Marchant, to sit downe and count with my selfe what is the summe of all which in this ship I haue ventred.
Now Therefore give me leave, like the newly arrived Merchant, to fit down and count with my self what is the sum of all which in this ship I have ventured.
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secondly, Searched it, to see why incurable? In the disquisition, hauing found it to bee the sinne against the holy Ghost, wee passed by those sixe kindes reckned by the Schoolemen,
secondly, Searched it, to see why incurable? In the disquisition, having found it to be the sin against the holy Ghost, we passed by those sixe Kinds reckoned by the Schoolmen,
Thirdly, The motion, a voluntary and vniuersall Apostasie. In searching the deadlinesse of the wound, I found it to be therefore called a sinne vnto death, because it is irremissible.
Thirdly, The motion, a voluntary and universal Apostasy. In searching the deadliness of the wound, I found it to be Therefore called a sin unto death, Because it is irremissible.
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Thirdly, From the punishment of it, it being depriued of the Churches prayers, and rewarded with Imprecation by men, Hardnesse of heart by God, and Impaenitency by it selfe.
Thirdly, From the punishment of it, it being deprived of the Churches Prayers, and rewarded with Imprecation by men, Hardness of heart by God, and Impenitency by it self.
The Vse of all was, First, For examination and tryall, where were discouered certaine grounds of suspition, causing a man iustly to be suspected for an Apostata.
The Use of all was, First, For examination and trial, where were discovered certain grounds of suspicion, causing a man justly to be suspected for an Apostata.
Haec vera est sententia, quatenus docet finalem Impoenitentiam esse aliquod peccatum in spiritum sanctum: sed non lefendi potest si velit hoc esse proprium peccatum. Lib. 2 de Poeni. cap. 16
Haec vera est sententia, quatenus docet finalem Impoenitentiam esse aliquod peccatum in spiritum sanctum: sed non lefendi potest si velit hoc esse proprium peccatum. Lib. 2 de Poeni. cap. 16
Fieri potest vt qui hodie non recte presumat aut desperet, &c. crasista corrigat: Quodsi talis ad sinem vs { que } perseveret, peccat ad mortem, sed non est blasphemus in spiritum sanctū Musc loc. com.
Fieri potest vt qui hodie non recte presumat Or desperet, etc. crasista corrigat: Quodsi Talis ad sinem us { que } perseveret, peccat ad mortem, sed non est Blasphemous in spiritum sanctū Music loc. come.
Reasons proouing Desperation not to be this sin, see in D Benefields 2. Sermon vpon Heb. 10. 27. As namely, 1. It is not blasphemy. 2. It bringeth not with it final Impaenitencie. 3. It is not a wilfull dema•• of Christ, arising from an obstinate malice. 4. It may befall the children of God, whereas the sin against the holy Ghost •s only in the Reprobate.
Reasons proving Desperation not to be this since, see in WORSER Benefields 2. Sermon upon Hebrew 10. 27. As namely, 1. It is not blasphemy. 2. It brings not with it final Impenitency. 3. It is not a wilful dema•• of christ, arising from an obstinate malice. 4. It may befall the children of God, whereas the since against the holy Ghost •s only in the Reprobate.
Hoc peccatum dicitur in spiritum sanctum committi, non quatenu• est sacra Triadis persona, sed respectu propria ipsius in nobis energi• Annot. in 1 Ioh 5.
Hoc peccatum dicitur in spiritum sanctum committi, non quatenu• est sacra Triadis persona, sed respectu propria Himself in nobis energi• Annot in 1 John 5.
In his common place of the Law, hee speaketh not one word of the knowledge of a Mediator, but handleth it meerely as an exposition of the law of nature, giuen to Adam before •he fall.
In his Common place of the Law, he speaks not one word of the knowledge of a Mediator, but handleth it merely as an exposition of the law of nature, given to Adam before •he fallen.
Aquin 22. q. 12. Art. 2. 0. and afterwards hee distinguisueth of the meanes by which a man may Apostatize from God viz. either by casting oft his order, as Monks: Or by disobediēce to the commandements, as wilfull often ders.
Aquinas 22. q. 12. Art. 2. 0. and afterwards he distinguisueth of the means by which a man may Apostatise from God viz. either by casting oft his order, as Monks: Or by disobedience to the Commandments, as wilful often dears.
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Quibus duobus existentibus &c Both which kinds being yet (sayth he) may a man bee ioyned to God by faith. Sedsi a side retrocedat. &c. But if he cast off that, then he is altogether an Apostata from God. And Art. 2. 3. Apostasia a side, totaliter siparat hominē a Deo, quod non centing it in quibuscun { que } alijs peccatis.
Quibus duobus existentibus etc. Both which Kinds being yet (say he) may a man be joined to God by faith. Sedsi a side retrocedat. etc. But if he cast off that, then he is altogether an Apostata from God. And Art. 2. 3. Apostasia a side, totaliter siparat hominē a God, quod non centing it in quibuscun { que } Alijs peccatis.
Iunius joyneth these two in one, whereas Beza joyneth Baptismes and impositiō together, and disjoineth these two last. Piscator, dissereth from both: for hee joyneth Baptismes and Imposition together as did Beza: and Resurrection and aeternall iudge ment, as did Inmus. Vter horum melius Iudicet Lector.
Iunius Joineth these two in one, whereas Beza Joineth Baptisms and imposition together, and disjoineth these two last. Piscator, dissereth from both: for he Joineth Baptisms and Imposition together as did Beza: and Resurrection and Eternal judge meant, as did Inmus. Uter horum Better Iudicet Lector.
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Saul in Beza. Bucan & vrsins chateth. Arrius in Beza Annot. on Heb. 10. Spira in Polan. Partit. lib. 2 Iudas in Fulke Bucan, & Vrsin. yea he is so censured by S. Ambrose ▪ Comment. on Luk. 22. Cassa erat proditoris paenitentia, qui peccavit in spiritum sanctum.
Saul in Beza. Bucan & ursins chateth. Arius in Beza Annot on Hebrew 10. Spira in Polan. Participate. lib. 2 Iudas in Fulke Bucan, & Ursin. yea he is so censured by S. Ambrose ▪ Comment. on Luk. 22. Cassa erat Proditoris Penitence, qui peccavit in spiritum sanctum.
Iulian chased those out of the military affairs, who would not sacrifice to the Heathenish gods. So also he forbad •hristians the schooles of good learning.
Iulian chased those out of the military affairs, who would not sacrifice to the Heathenish God's. So also he forbade •hristians the Schools of good learning.
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As for vnctiō, Purgatory, penance, confession, praying for the dead, &c. albei• they who hold them are not sound, yet vnles a man hold the other, he• is not to be counted a Papist: No more then each Haeretique is to be counted an Arri•n. For we know that he onely is an Arrian, who denieth the consubstance of the Sonne. So he is to be counted a Papist who holdeth these three poynts of Popery.
As for unction, Purgatory, penance, Confessi, praying for the dead, etc. albei• they who hold them Are not found, yet unless a man hold the other, he• is not to be counted a Papist: No more then each Heretic is to be counted an Arri•n. For we know that he only is an Arrian, who Denieth the consubstance of the Son. So he is to be counted a Papist who holds these three points of Popery.
Igno•antia tripliciter se habet ad actum voli•tatis, Conc•m•tanter, C•ns•quenter, Ante•dinter. 〈 … 〉ra non causant in v•suntar•um: Sed istud 〈 … 〉er. Aq. 12. q 6. Art. •.
Igno•antia tripliciter se habet ad Acts voli•tatis, Conc•m•tanter, C•ns•quenter, Ante•dinter. 〈 … 〉ra non causant in v•suntar•um: said istud 〈 … 〉er. Aqueduct 12. q 6. Art. •.
Voluntas est libera semper quoad exerciti• a••us, quamvi• ••sen ser quoad determinationē. Aq•m. 12. q. 1• A•t. 2. •t•mq. 6. Ar•. 4. I• possibile est voluntati quoad a••umin 〈 … 〉tum & eli••tion vi〈 … 〉 sed quam •e ad a•lus an•••at•• ab 〈 … 〉 •potes•.
Voluntas est Libera semper quoad exerciti• a••us, quamvi• ••sen ser quoad determinationē. Aq•m. 12. q. 1• A•t. 2. •t•mq. 6. Ar•. 4. I• possibile est Voluntati quoad a••umin 〈 … 〉tum & eli••tion vi〈 … 〉 sed quam •e ad a•lus an•••at•• ab 〈 … 〉 •potes•.
De ratione voluntarij est, quod principium ejus sit intra, sed non opo••e•, quod hoc int•insecum principium sit primum •ovens non motion ab alio. Aquin. 12. q. 9. Art. 1. 1.
De ratione voluntarij est, quod principium His sit intra, sed non opo••e•, quod hoc int•insecum principium sit primum •ovens non motion ab Alio. Aquinas 12. q. 9. Art. 1. 1.
Marcus non accep•t vocem NONLATINALPHABET c•dem sensu quo Petrus siquidem in•pte dixisset Petrus, Non lavabis mihi ne { que } in hocs••uso ne { que } in futuro: quia pedes non lauantur in futuro. Sed non in•pte hoc in loco dominus. Non r•mittetur, &c. Bell: • li. 1. de Purgat. cap. 4.
Marcus non accep•t vocem c•dem sensu quo Peter siquidem in•pte dixisset Peter, Non Lavabis mihi ne { que } in hocs••uso ne { que } in futuro: quia pedes non lauantur in futuro. Said non in•pte hoc in loco dominus. Non r•mittetur, etc. Bell: • li. 1. de Purgat. cap. 4.
Ne { que } b•anditij• ne { que } asperita•• eum 〈 … 〉 nititor: Ideo Laban hujus rei nullam menti•nem sacit, ab on•m ta•en colloquio non abstinet. Annotat. T•emell.
Ne { que } b•anditij• ne { que } asperita•• Eum 〈 … 〉 nititor: Ideo Laban hujus rei Nullam menti•nem sacit, ab on•m ta•en colloquio non abstinet. Annotated T•emell.
Peccatum Angelorum illud tum primis esse videtur, qu•d in veritate I u•ngelij de Christo •am inde ab initio illis proposita acqui•s••re ▪ noluerunt: at { que } ita n•lue•ūt, ••maluerint potius suamp••mam originem suūque caeleste domicilium des••••e, quam •lli ve•ttatis ▪ 〈 ◊ 〉. Zanch lib. 4. de Operil, d•••a. 2 ▪
Peccatum Angels illud tum Primis esse videtur, qu•d in veritate I u•ngelij de Christ •am inde ab initio illis proposita acqui•s••re ▪ noluerunt: At { que } ita n•lue•unt, ••maluerint potius suamp••mam originem suūque Celestial Domicilium des••••e, quam •lli ve•ttatis ▪ 〈 ◊ 〉. Zanchius lib. 4. the Operil, d•••a. 2 ▪
Meminerimus hic tantùm ag• de communi naturae lu•e &c. Calv. in Ioh. 1. 9 So also Musculus ibid. Omnes homines illuminantur luce quā vocant natur•, quae ratio est & intelligendi vis. &c.
Meminerimus hic tantùm ag• de Communi naturae lu•e etc. Calvin in John 1. 9 So also Musculus Ibid. Omnes homines illuminantur luce quā Vocant natur•, Quae ratio est & intelligendi vis. etc.
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For I meane the curse which is vsed to cut off, not to cure. Sometime the Church doth smite with the curse, but yet that the Spirit may be saued in the day of the Lord. Sometime it •ccu•seth with a finall curse vtterly cutting off the parties delinquent.
For I mean the curse which is used to Cut off, not to cure. Sometime the Church does smite with the curse, but yet that the Spirit may be saved in the day of the Lord. Sometime it •ccu•seth with a final curse utterly cutting off the parties delinquent.
f Sentio causam praecipuam impaenitentiae Angelorū maso•ū, esse iudiciū Dei in illes qui sic constituit, vt qui peccant in spiritum Sanctum, i. e. qui scientes, volentes & ex animo, cognitā Euangely veritatem ave•sautur & oppugnāt hos sequatur Impanitentia. Zanch. de Operib. Dei lib. 4. cap. 6.
f Sentio Causam praecipuam impaenitentiae Angelorū maso•ū, esse iudiciū Dei in illes qui sic Constituted, vt qui peccant in spiritum Sanctum, i. e. qui Knowing, volentes & ex animo, cognitā Evangely veritatem ave•sautur & oppugnant hos sequatur Impanitentia. Zanchius de Works. Dei lib. 4. cap. 6.
So readeth the Geneuab Translation, therby helping the vnderstanding of the place: for should the Relatiue NONLATINALPHABET it, be referred to Repentance, it vvould seeme harsh, that a man should seeke for Repentance, and that with tears, & yet not obtaine it. Vnles by Repentance in this place, we vnderstād vvith Beza, not the act of Esau sorrowing for his sin, but the act of Isaac, who would not repent him of what he had done, nor alter the blessing giuen to Lu••. Whether of both these wee take, it skilleth not much: it is certaine that by Repentance is not meant any sorrow of mind in Esau.
So readeth the Genevab translation, thereby helping the understanding of the place: for should the Relative it, be referred to Repentance, it would seem harsh, that a man should seek for Repentance, and that with tears, & yet not obtain it. Unless by Repentance in this place, we understand with Beza, not the act of Esau sorrowing for his since, but the act of Isaac, who would not Repent him of what he had done, nor altar the blessing given to Lu••. Whither of both these we take, it skilleth not much: it is certain that by Repentance is not meant any sorrow of mind in Esau
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Si tamen quorundam desperata malitia & ••p•etas, non secus nobis apparet, ac si Dominus eam tanquā digito monstraret; non est certemus cum justo Dei judicio, vt elementiores eo esse appare amus Cal. in 1. Ioh. 5.
Si tamen quorundam desperata malitia & ••p•etas, non secus nobis Appears, ac si Dominus eam tanquā digito monstraret; non est certemus cum Justo Dei Judicio, vt elementiores eo esse appare Amos Cal. in 1. John 5.
Non arbitr•t quod aliquis en his qui in summoperfectionis gradu, constiterunt, ad subi•ū euacu••ur, & decidat, sed paulat•m eum decidere est necesse. Orig. NONLATINALPHABET. lib. 3.
Non arbitr•t quod aliquis en his qui in summoperfectionis Grade, constiterunt, ad subi•ū euacu••ur, & decidat, sed paulat•m Eum decidere est Necessary. Origin. lib. 3.
In omni peceato duo sunt, Pronitas & Motivum. Primū est plus in Creatura ignobiliori; sed secundū est plus in nobiliori. Aquin. part. 1. q: 63. Art. 7.
In omni peceato duo sunt, Pronitas & Motivum. Primū est plus in Creatura ignobiliori; sed secundū est plus in nobiliori. Aquinas part. 1. q: 63. Art. 7.
Sicut ignis quanto amplius ligna susceperit in majorem flāmam erigitur: sic anima mala quanto magis veritatem audierit, eo amplius in malitiam excitatur. Chrysost. in Math. 22.
Sicut ignis quanto Amplius Ligna susceperit in majorem flāmam erigitur: sic anima mala quanto magis veritatem audierit, eo Amplius in Malitiam excitatur. Chrysostom in Math. 22.
Mens prava semper in laboribus est quia aut molitur mala, quae inferat, aut metuit ne sibi ab alijs inferantur; et quicquid contra proximos cogitat, hoc contr• se cogitari a proximis formidat ▪ Greg. lib. 11. Moral.
Men's prava semper in laboribus est quia Or molitur mala, Quae inferat, Or metuit ne sibi ab Alijs inferantur; et quicquid contra proximos cogitat, hoc contr• se cogitari a proximis formidat ▪ Greg. lib. 11. Moral.
• When Dauid was exalted to the kingdome, no doubt but the Lord did intend to represent to the Church a liuely Image of Christ, that was to come: And not onely for them to expect the promised seed in that linage, but also to repose all their hope of externall deliuerances in the kingdome of Dauid. For which cause the Psalmist, Psal. 2. Exhorting the Church to the feare of God, and submission to the Lords ordinances, addeth, Kisse the Sonne, &c. As if he had said thus: As you looke for saluation spirituall in Christ, so expect temporall from this familie, which God hath adopted to the kingdome. For the Psalme is literally to be applyed to Dauid, and mistically to Christ. Moreouer, God did make the promise of an euerlasting kingdome to Dauid, that so the faithful might with greater confidence rest vpō Gods promise. Answerable was the practise of the Church. For it is obseruable that through the whole booke of Psalmes, the Church did pray for and expect deliuerance from God in the name of Christ, who was represented to them, in the person of the King, descended from the house of Dauid. Hence it is also that in the Captiuitie, the kingdome being in appearance ouerthrowne, and all things subuerted, Ieremy lamenting the estate of the Church, particularly complaineth, that the kingdome which was the hope of the faithfull was ouerthrowne, Lam. 4 20. The breath of our nostrills, the Anointed of the Lord, was taken in their pits: of whom we said, vnder his shadow wee shall liue among the Heathen: i. e. The King of the posteritie of Dauid was taken away, vnder whose protection and defence, they did hope for safetie. Not in respect of the externall signe, (though many did looke no further) but in the same as a type of the euerlasting kingdome of the Messiah. Last of all, note this, that when the ten Tribes, did rouolt from the house of Dauid, and chose Ieroboam King, they are dealt withall, ( Hos. 1.) as with an adulterous woman: The matter is this: God had set vp his King, vpon the holy hill of Zion, that is, establisht the kingdome in the house of Dauid. And had by this meanes, tyed the house of Israell to that family, from the which they might not depart, without manifest reiecting the Ordinance of God. By all which it is manifest that Daud was a type of Christ, and his kingdome a type of Christes kingdome, and the Rejectors and persecutors of him, the persecutors of Christ.
• When David was exalted to the Kingdom, no doubt but the Lord did intend to represent to the Church a lively Image of christ, that was to come: And not only for them to expect the promised seed in that lineage, but also to repose all their hope of external Deliverances in the Kingdom of David. For which cause the Psalmist, Psalm 2. Exhorting the Church to the Fear of God, and submission to the lords ordinances, adds, Kiss the Son, etc. As if he had said thus: As you look for salvation spiritual in christ, so expect temporal from this family, which God hath adopted to the Kingdom. For the Psalm is literally to be applied to David, and mystically to christ. Moreover, God did make the promise of an everlasting Kingdom to David, that so the faithful might with greater confidence rest upon God's promise. Answerable was the practice of the Church. For it is observable that through the Whole book of Psalms, the Church did pray for and expect deliverance from God in the name of christ, who was represented to them, in the person of the King, descended from the house of David. Hence it is also that in the Captivity, the Kingdom being in appearance overthrown, and all things subverted, Ieremy lamenting the estate of the Church, particularly Complaineth, that the Kingdom which was the hope of the faithful was overthrown, Lam. 4 20. The breath of our nostrils, the Anointed of the Lord, was taken in their pits: of whom we said, under his shadow we shall live among the Heathen: i. e. The King of the posterity of David was taken away, under whose protection and defence, they did hope for safety. Not in respect of the external Signen, (though many did look no further) but in the same as a type of the everlasting Kingdom of the Messiah. Last of all, note this, that when the ten Tribes, did rouolt from the house of David, and chosen Jeroboam King, they Are dealt withal, (Hos. 1.) as with an adulterous woman: The matter is this: God had Set up his King, upon the holy hill of Zion, that is, established the Kingdom in the house of David. And had by this means, tied the house of Israel to that family, from the which they might not depart, without manifest rejecting the Ordinance of God. By all which it is manifest that Daud was a type of christ, and his Kingdom a type of Christ's Kingdom, and the Rejectors and persecutors of him, the persecutors of christ.
