A sermon preached in the countie of Suffolke before the clergie and laytie, for the discouerie and confutation of certaine strange, pernicious, and hereticall positions, publikely deliuered, held, and maintayned, touching iustification, by a certaine factious preacher of Wickam Market, in the said countie, by which, diuers, especially of the vulgar, farre and neare, were greatly seduced. With a plaine and manifest resolution of the said point, as also an answere vnto the obiections vsed and produced, to maintayne the said dangerous position. And lastly, a three-fold reflection of the text, according to the present occasion. By P. Gunter, preacher of the Word of God, in the countie of Suffolke. Seene and allowed.
and Hereticall Positions, publikely deliuered, held, and maintayned, touching IVSTIFICATION. HEB. 4.13. All things are naked and patent vnto his eyes, concerning whom we speake.
and Heretical Positions, publicly Delivered, held, and maintained, touching JUSTIFICATION. HEBREW. 4.13. All things Are naked and patent unto his eyes, Concerning whom we speak.
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THE Apostle speaking of the great force and efficacie of the Word, in the precedent verse, That it is liuely and mightie in operation, sharper then any two edged sword, entring through euen vnto the diuiding asunder of the soule and the spirit, of the ioynts and the marrow,
THE Apostle speaking of the great force and efficacy of the Word, in the precedent verse, That it is lively and mighty in operation, sharper then any two edged sword, entering through even unto the dividing asunder of the soul and the Spirit, of the Joints and the marrow,
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Now these words of the Text we may enforce, as a plain demonstratiue proposition, auouching the vniuersalitie of the knowledge of God, that all things are naked and open vnto his eyes.
Now these words of the Text we may enforce, as a plain demonstrative proposition, avouching the universality of the knowledge of God, that all things Are naked and open unto his eyes.
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yet for this present purpose we must make a connexion of these parts, and vse them as one cleare proposition, plainly witnessing the vniuersalitie of the knowledge of God.
yet for this present purpose we must make a connexion of these parts, and use them as one clear proposition, plainly witnessing the universality of the knowledge of God.
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And as the Apostle reasoned for his proofe, à maiore ad minus, from the greater to the lesser, so we may here fitly reason, à minore ad maius, from the lesser to the greater, after this manner:
And as the Apostle reasoned for his proof, à Major ad minus, from the greater to the lesser, so we may Here fitly reason, à Lesser ad May, from the lesser to the greater, After this manner:
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For it is liuely and mightie in operation, sharper then a two edged sword, and pierceth through euen to the diuiding asunder of the Soule and the Spirit:
For it is lively and mighty in operation, sharper then a two edged sword, and pierces through even to the dividing asunder of the Soul and the Spirit:
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Thirdly, the horridnesse and great inconuenience, of the contrarie doctrine, namely, that God cannot any way see the sinnes of his children after Iustification;
Thirdly, the horridness and great inconvenience, of the contrary Doctrine, namely, that God cannot any Way see the Sins of his children After Justification;
Lastly, a three-fold reflection of the Text, according to the assembly, respecting a three-fold subiect; the Magistrate, the Minister, the Laytie. First, for the foremost:
Lastly, a threefold reflection of the Text, according to the assembly, respecting a threefold Subject; the Magistrate, the Minister, the Laytie. First, for the foremost:
that any should so much as question, whether God seeth the sinnes of his children, notwithstanding Iustification, much lesse to spend time to proue it,
that any should so much as question, whither God sees the Sins of his children, notwithstanding Justification, much less to spend time to prove it,
we will be farre from thinking it strange, to spend time to proue that, which others thinke not strange violently to contradict, both by open conference before many,
we will be Far from thinking it strange, to spend time to prove that, which Others think not strange violently to contradict, both by open conference before many,
First (I say) we will be farre from thinking it strange, if we consider Satans subtiltie, who alwaies watcheth opportunitie to sow Tares in the field of God, Schismes and Heresies in the Church;
First (I say) we will be Far from thinking it strange, if we Consider Satan subtlety, who always watches opportunity to sow Tares in the field of God, Schisms and Heresies in the Church;
Who, although they differ in some point, yet this blasphemous and hereticall position, contrary to the Scriptures, they all maintaine, That after Iustification they cannot fall into sinne;
Who, although they differ in Some point, yet this blasphemous and heretical position, contrary to the Scriptures, they all maintain, That After Justification they cannot fallen into sin;
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opposite to that which S. Paul speaketh of the regenerate or iustified person, Rom. 7.14. and opposite to that which S. Iohn speaketh in his first Epistle, chapter 1. verse 10. and to that which S. Iames speaketh, Iames Chapter 3. verse 2. much consonant vnto which is the blasphemous position of this new sprung vp Familist, who maintaineth, according to his best skill, That after Iustification God cannot any way see sinne in his children:
opposite to that which S. Paul speaks of the regenerate or justified person, Rom. 7.14. and opposite to that which S. John speaks in his First Epistle, chapter 1. verse 10. and to that which S. James speaks, James Chapter 3. verse 2. much consonant unto which is the blasphemous position of this new sprung up Familist, who maintaineth, according to his best skill, That After Justification God cannot any Way see sin in his children:
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If therefore here first of all we obserue Sathans subtill practise, in sowing Tares in the field of God, Schismes and Heresies in the Church, strange and deuillish doctrines to dishonour God,
If Therefore Here First of all we observe Satan's subtle practice, in sowing Tares in the field of God, Schisms and Heresies in the Church, strange and devilish doctrines to dishonour God,
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when men shall be louers of themselues, &c. NONLATINALPHABET, hauing only a shew of godlinesse, becomming (as S. Iude speakes) makers of Sects, fleshly, not hauing the Spirit.
when men shall be lovers of themselves, etc., having only a show of godliness, becoming (as S. Iude speaks) makers of Sects, fleshly, not having the Spirit.
If therefore we will carefully marke what the Scriptures tell vs in this behalfe, we will nothing maruell of industrious labor in a point, which indeede the verie Heathen Writers are able to confute.
If Therefore we will carefully mark what the Scriptures tell us in this behalf, we will nothing marvel of Industria labour in a point, which indeed the very Heathen Writers Are able to confute.
But if (I say) wee marke what the Scriptures tell vs, that these our times are latter times, and therefore perillous times, that is, such wherein Satan will most busily striue to stirre vp Sects and heresies, strange, grosse, blasphemous, and deuillish doctrines;
But if (I say) we mark what the Scriptures tell us, that these our times Are latter times, and Therefore perilous times, that is, such wherein Satan will most busily strive to stir up Sects and heresies, strange, gross, blasphemous, and devilish doctrines;
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Nay of how great necessitie this is, will plainly appeare, if wee a little consider the nature of these positions, the Authour, and their alreadie infectious spreading.
Nay of how great necessity this is, will plainly appear, if we a little Consider the nature of these positions, the Author, and their already infectious spreading.
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First, the nature of these positions, how sorting, agreeable, and delightfull they are vnto the humour of Libertines. For when the Scripture tels vs of most notorious wicked ones, that committed sinne with greedinesse, without respect of God or man, without regard of heauen or hell;
First, the nature of these positions, how sorting, agreeable, and delightful they Are unto the humour of Libertines. For when the Scripture tells us of most notorious wicked ones, that committed sin with greediness, without respect of God or man, without regard of heaven or hell;
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it tels vs, that hence they tooke occasion of these their damned stratagems, from these pernicious conclusions, Tush. God sees it not, God regards it not, God will not requite it:
it tells us, that hence they took occasion of these their damned stratagems, from these pernicious conclusions, Tush. God sees it not, God regards it not, God will not requite it:
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If therefore we obserue the nature of these positions, God sees not sinne, God corrects not for sinne, how agreeable they are vnto the humour of Libertines, how forcible a ground to encourage to commit wickednesse,
If Therefore we observe the nature of these positions, God sees not sin, God corrects not for sin, how agreeable they Are unto the humour of Libertines, how forcible a ground to encourage to commit wickedness,
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Secondly, the necessitie hereof will as plainly appeare, if we consider the Author hereof, that is, his particularitie in cariage, his frequencie in labour, his shew of zeale, his vehement deliuerie, his vociferations, vlulations, expansions:
Secondly, the necessity hereof will as plainly appear, if we Consider the Author hereof, that is, his particularity in carriage, his frequency in labour, his show of zeal, his vehement delivery, his vociferations, vlulations, expansions:
for of how great force are these vnto many? how readily is that receiued that comes from such a flame? that is brought forth with such a storme? without so much as questioning the truth thereof, supposing it impossible that a life so strict, that a breast so hot, that a mouth so fierce, that a gesture so vehement, should send forth any thing but pretious Manna. Oh! this is one of the most dangerous plots the Deuill hath.
for of how great force Are these unto many? how readily is that received that comes from such a flame? that is brought forth with such a storm? without so much as questioning the truth thereof, supposing it impossible that a life so strict, that a breast so hight, that a Mouth so fierce, that a gesture so vehement, should send forth any thing but precious Manna. Oh! this is one of the most dangerous plots the devil hath.
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So here Satan knew right well, if he should haue sought to vent this so vile and palpable euill ware by some slight and vnregarded Merchant, it would hardly passe.
So Here Satan knew right well, if he should have sought to vent this so vile and palpable evil ware by Some slight and unregarded Merchant, it would hardly pass.
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Therefore the same Spirit by Salomon settes it downe as a marke of a foole, to beleeue euery thing. Paul telles vs of himselfe, that he was an Hebrew of the Hebrewes, by law a Pharisie, the most strictest and most approued profession among the Iewes, in zeale abounding, touching the righteousnesse of the Law vnrebukeable.
Therefore the same Spirit by Solomon sets it down as a mark of a fool, to believe every thing. Paul tells us of himself, that he was an Hebrew of the Hebrews, by law a Pharisee, the most Strictest and most approved profession among the Iewes, in zeal abounding, touching the righteousness of the Law unrebukable.
I know that these before recited particulars are most necessarie for a Preacher of the Word, excellent graces and ornaments worthie to be in that function, good life necessarie, diligent labour necessarie:
I know that these before recited particulars Are most necessary for a Preacher of the Word, excellent graces and Ornament worthy to be in that function, good life necessary, diligent labour necessary:
for the first may with the Iewes persecute Christ Iesus, but the latter alwayes build vp Christ Iesus; the one most necessarie, the other most dangerous.
for the First may with the Iewes persecute christ Iesus, but the latter always built up christ Iesus; the one most necessary, the other most dangerous.
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Quo igitur zelus remidior, ac vehementior spiritus, &c. eo vigilantiori opus est scientia. Zeale is importable without knowledge, lesse effectuall, lesse profitable, oftentimes very pernitious:
Quo igitur Zeal remidior, ac vehementior spiritus, etc. eo vigilantiori opus est scientia. Zeal is importable without knowledge, less effectual, less profitable, oftentimes very pernicious:
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these are high and worthy points of Doctrine: and this, not Demetrius onely, but all his fellow-workmen, Vsurers, Brothell hunters, Alehouse-keepers, and many more vnhallowed fellowes:
these Are high and worthy points of Doctrine: and this, not Demetrius only, but all his fellow-workmen, Usurers, Brothel Hunters, Alehouse-keepers, and many more unhallowed Fellows:
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For (as Augustine speakes) quicquid amant, volunt esse veritatem, whatsoeuer they fancie, and fits their humor, that shall be the truth, say what you will against it.
For (as Augustine speaks) quicquid amant, volunt esse veritatem, whatsoever they fancy, and fits their humour, that shall be the truth, say what you will against it.
For (as Anselmus speakes) heere is their aime, Vt iniquitas eorum sit mystica, nomine religionis palliata, that they may passe their sinnes in a cloud, that they may haue a cloake for their wickednesse.
For (as Anselm speaks) Here is their aim, Vt iniquitas Their sit Mystica, nomine Religion palliata, that they may pass their Sins in a cloud, that they may have a cloak for their wickedness.
why they answere you presently, Tush, wee are iustified men, and being iustified, our sinnes are so couered, that God cannot see them. A fearefull answere!
why they answer you presently, Tush, we Are justified men, and being justified, our Sins Are so covered, that God cannot see them. A fearful answer!
why may not the veriest Reprobate say as much as this, to excuse any sinne he commits? who thinkes that hee hath not interest in Christ? who will not be bold to say he is a iustified person,
why may not the veriest Reprobate say as much as this, to excuse any sin he commits? who thinks that he hath not Interest in christ? who will not be bold to say he is a justified person,
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and will much scorne you shall tell him otherwise, though he be as cold as the Salamander, and as blacke as the Aethiopian? what infers he then from this? a comfort and incouragement to commit sinne;
and will much scorn you shall tell him otherwise, though he be as cold as the Salamander, and as black as the aethiopian? what infers he then from this? a Comfort and encouragement to commit sin;
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And why I pray you? may not these fail into great sinnes, into sins of presumption, into the sinne of despaire, most great and grieuous sinnes? Why else doth Dauid pray against the one? and why else doth Luther say of the other, that hee did not only fall into it,
And why I pray you? may not these fail into great Sins, into Sins of presumption, into the sin of despair, most great and grievous Sins? Why Else does David pray against the one? and why Else does Luther say of the other, that he did not only fallen into it,
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but lie in it by the space of two yeares? Who is ignorant of Dauids murther and adulterie? of Salomons fall into Idolatrie? and Peters deniall? oh great and grieuous sinnes!
but lie in it by the Molle of two Years? Who is ignorant of David murder and adultery? of Solomon's fallen into Idolatry? and Peter's denial? o great and grievous Sins!
and diuisions? for being carnall? for walking as men? Why did he giue them a caution to beware of deceitfull workers, that transformed themselues into the Apostles of Christ, that made onely a shew of being the Ministers of righteousnesse, and were not? Were not the Galathians grieuously tainted by seducers, by false teachers? In so much that the Apostle maruels at it, I maruell that you are so soone remoued vnto another Gospell:
and divisions? for being carnal? for walking as men? Why did he give them a caution to beware of deceitful workers, that transformed themselves into the Apostles of christ, that made only a show of being the Ministers of righteousness, and were not? Were not the Galatians grievously tainted by seducers, by false Teachers? In so much that the Apostle marvels At it, I marvel that you Are so soon removed unto Another Gospel:
yea it was so greatly intertained, that he cries out he is in feare of them, lest he hath bestowed labour in vaine vpon them, and therefore earnestly wisheth that they were cut off that did so disquit them. Alas!
yea it was so greatly entertained, that he cries out he is in Fear of them, lest he hath bestowed labour in vain upon them, and Therefore earnestly wishes that they were Cut off that did so disquit them. Alas!
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and that they of the Church of Thyatira may suffer themselues to be deceiued and seduced by Iezabel, a seeming Prophetesse? Yea, the Scriptures doe yeeld frequent testimonies hereof.
and that they of the Church of Thyatira may suffer themselves to be deceived and seduced by Jezebel, a seeming Prophetess? Yea, the Scriptures do yield frequent testimonies hereof.
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Hauing thus laid open the reasons of this labour, which else might seeme needlesse to the vnderstanding of many, to whom this businesse is not so well knowne,
Having thus laid open the Reasons of this labour, which Else might seem needless to the understanding of many, to whom this business is not so well known,
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And fi•st for the formost point, considered from this proposition, Whether the sinnes of the Elect be manifest in the sight or knowledge of God, notwithstanding their Iustification:
And fi•st for the foremost point, considered from this proposition, Whither the Sins of the Elect be manifest in the sighed or knowledge of God, notwithstanding their Justification:
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how much more the hearts of the sonnes of men? This was Iobs confession, Thou numbrest my steps, and doest not delay my sinne, my iniquitie is sealed vp as in a bag.
how much more the hearts of the Sons of men? This was Jobs Confessi, Thou numbrest my steps, and dost not Delay my sin, my iniquity is sealed up as in a bag.
Oh (saith hee) Dauid and the rest of the Fathers, were vnder Tutors and Gouernors, witnesse the Apostle Paul. What then? therefore though God saw sinne in Dauid and the rest,
O (Says he) David and the rest of the Father's, were under Tutors and Governors, witness the Apostle Paul. What then? Therefore though God saw sin in David and the rest,
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But it seemeth this man (though I thinke hee neuer read the Orator, he is so starke ignorant) yet, the arrogancie of nature hath wrought in him that which the Orator spake, qui semel impudens sit grauiter impudens:
But it seems this man (though I think he never read the Orator, he is so stark ignorant) yet, the arrogancy of nature hath wrought in him that which the Orator spoke, qui semel impudens sit Graviter impudens:
But (silly Limboist ) what hath that Scripture Gal. 4. to doe with the difference of Iustification? Alas, the Apostle speakes there of the Ceremonies of the Law, the which Dauid and the rest were to respect,
But (silly Limboist) what hath that Scripture Gal. 4. to doe with the difference of Justification? Alas, the Apostle speaks there of the Ceremonies of the Law, the which David and the rest were to respect,
as Tutors and Gouernours, which led them vnto Christ, and was their substance: therefore (saith the same Apostle) The Law was a Schoole-master to bring vs to Christ, so that Dauid and the rest expected Iustification, not by the Law,
as Tutors and Governors, which led them unto christ, and was their substance: Therefore (Says the same Apostle) The Law was a Schoolmaster to bring us to christ, so that David and the rest expected Justification, not by the Law,
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But by that, Galat. 4. the Apostle would shew a certaine prerogatiue of the time of the Gospell aboue the Law, especially in this, that in the time of the Law,
But by that, Galatians 4. the Apostle would show a certain prerogative of the time of the Gospel above the Law, especially in this, that in the time of the Law,
though they were heires, and (as Austine speakes) liberati fuerunt à maledictione Legis, propter Christum venturum, and (as Caluin speakes) eiusdem libertatis & laetitiae fuere participes;
though they were Heirs, and (as Augustine speaks) Liberati fuerunt à malediction Legis, propter Christ Venturum, and (as Calvin speaks) eiusdem libertatis & laetitiae fuere participes;
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yet (saith the same Author) negabimus ita libertatis & securitatis spiritu fuisse donatos, vt non experti sint aliqua ex parte & timorem à lege & seruitutem.
yet (Says the same Author) negabimus ita libertatis & securitatis spiritu Fuisse donatos, vt non experti sint Any ex parte & timorem à lege & seruitutem.
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Ʋtcunque enim illa quam per Euangelij gratiam assequuti erant praerogatiua fruerentur, erant tamen ijsdem obseruationum vinculis & •neribus cum vulgo obnoxij. That is:
Ʋtcunque enim illa quam per Evangelist gratiam assequuti Erant praerogatiua fruerentur, Erant tamen ijsdem obseruationum vinculis & •neribus cum vulgo obnoxij. That is:
yet (saith he) we denie that they were so endowed with the spirit of libertie and securitie, that they felt not in some measure both feare and seruitude from the Law.
yet (Says he) we deny that they were so endowed with the Spirit of liberty and security, that they felt not in Some measure both Fear and servitude from the Law.
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for Nouum Testamentum in Veteri latet, & Vetus Testamentum in Nouo patet ) yet notwithstanding they were still obnoxious to the same bands and burthens of obseruations, together with others.
for Novum Testamentum in Veteri latet, & Vetus Testamentum in Nouo patet) yet notwithstanding they were still obnoxious to the same bans and burdens of observations, together with Others.
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And this is that the Apostle intendeth, Galat. 4. to shew the priuiledge of the Saints of God now in the time of the reall exhibition of Christ, at whose comming those Ceremonies were to haue an end, in comparison of the time of the Fathers vnder the Law, who, notwithstanding their faith in Christ, were yet still to take respect of the obseruation of the Ceremonies of the Law.
And this is that the Apostle intends, Galatians 4. to show the privilege of the Saints of God now in the time of the real exhibition of christ, At whose coming those Ceremonies were to have an end, in comparison of the time of the Father's under the Law, who, notwithstanding their faith in christ, were yet still to take respect of the observation of the Ceremonies of the Law.
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In which respect the Apostle saith, the heire differed not from the seruant, though he was Lord of all, but was still in this behalfe vnder Tutors and Gouernours: and laboureth by this to draw the Galathians from the rudiments of the Law,
In which respect the Apostle Says, the heir differed not from the servant, though he was Lord of all, but was still in this behalf under Tutors and Governors: and Laboureth by this to draw the Galatians from the rudiments of the Law,
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So that the difference betweene them and vs consisteth, not quoad Legis maledictionem, but vincula obseruationum; not quoad Iustificationis efficaciam, but lucis claritatem; not in respect of the malediction of the Law, for they were as well freed from that as the faithfull are now,
So that the difference between them and us Consisteth, not quoad Legis maledictionem, but vincula obseruationum; not quoad Iustificationis efficaciam, but lucis claritatem; not in respect of the malediction of the Law, for they were as well freed from that as the faithful Are now,
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For (as Austine speakes) pertinebant ab initio mundi ad Nonum Testamentum filij promissionis regeneratia Deo, qui fide per dilectionem operante, obedierunt mandatis, in spe non carnalium, terrenorum, temporalium; sed spiritualium, coelestium, aeternorum bonorum:
For (as Augustine speaks) pertinebant ab initio mundi ad Nonum Testamentum filij promissionis regeneratia God, qui fide per dilectionem operante, obedierunt mandatis, in See non carnalium, terrenorum, Temporalium; sed Spiritual, Coelestial, aeternorum Bonorum:
The children of the promise being regenerated of God, did appertaine from the beginning of the world vnto the New Testament, which by faith working through loue obeied the Commandements, in hope not of carnall, terrene, temporall things,
The children of the promise being regenerated of God, did appertain from the beginning of the world unto the New Testament, which by faith working through love obeyed the commandments, in hope not of carnal, terrene, temporal things,
By which he shewes, that Dauid and the rest of the beleeuers in the time of the Law, were consorts and partakers with the now faithfull, of the same blessing vnto eternall life.
By which he shows, that David and the rest of the believers in the time of the Law, were consorts and partakers with the now faithful, of the same blessing unto Eternal life.
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or else we must affirme, that God receiued some vnto eternall life, that yet were not any way wholly cleansed from their pollutions; which were blasphemous to affirme.
or Else we must affirm, that God received Some unto Eternal life, that yet were not any Way wholly cleansed from their pollutions; which were blasphemous to affirm.
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2 The Minor of this Argument, That Dauid and the rest, &c. is proued plainly in the former discourse, from the testimonie of the Scriptures, and orthodoxall Writers:
2 The Minor of this Argument, That David and the rest, etc. is proved plainly in the former discourse, from the testimony of the Scriptures, and orthodoxal Writers:
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thereupon inferring as before in the example of Dauid, restraining thereby, with the Romanists, the efficacie of Iustification to the actuall suffering of Christ,
thereupon inferring as before in the Exampl of David, restraining thereby, with the Romanists, the efficacy of Justification to the actual suffering of christ,
as also then after the passion of Christ, dreaming of so strange an efficacie of Iustification, that it should bee able to destroy the very simple act of Gods knowledge, that God cannot then any way see sinne in his children,
as also then After the passion of christ, dreaming of so strange an efficacy of Justification, that it should be able to destroy the very simple act of God's knowledge, that God cannot then any Way see sin in his children,
What ignorance is this, or rather wicked wilfulnesse, thus to dallie with the Scriptures, to reiect and accept them at our pleasure? What Pagan or Heathen can be more vile? Obserue, I pray:
What ignorance is this, or rather wicked wilfulness, thus to dally with the Scriptures, to reject and accept them At our pleasure? What Pagan or Heathen can be more vile? Observe, I pray:
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But now againe, since Christs comming, he is become darke-sighted againe, hee cannot see sinne. What monstrous blasphemies are these? Sometimes a seeing God, sometimes no seeing God.
But now again, since Christ coming, he is become dark-sighted again, he cannot see sin. What monstrous Blasphemies Are these? Sometime a seeing God, sometime not seeing God.
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When the Atheists of Dauids time held this opinion, God by his Spirit cried out against them, Hee that planted the eare, shall not he heare? He that made the eie;
When the Atheists of David time held this opinion, God by his Spirit cried out against them, He that planted the ear, shall not he hear? He that made the eye;
shall not he see? He that teacheth man knowledge, shall not hee know? So that (for ought we can collect) neuer Atheist durst broche this opinion againe vntill now.
shall not he see? He that Teaches man knowledge, shall not he know? So that (for ought we can collect) never Atheist durst broche this opinion again until now.
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But here we haue it with the aduantage, opposing Moses and Dauid, Dauid and Christ, Christ and God. Such strange stuffe, that a man may well and modestly iudge, none but a mad man,
But Here we have it with the advantage, opposing Moses and David, David and christ, christ and God. Such strange stuff, that a man may well and modestly judge, none but a mad man,
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But hauing thus answered these fond exceptions, let me againe returne, further to proue by Scriptures, that God seeth the sinnes of his children, notwithstanding Iustification;
But having thus answered these found exceptions, let me again return, further to prove by Scriptures, that God sees the Sins of his children, notwithstanding Justification;
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and the Lord takes knowledge of this sinne, and sends a greeuous plague for it. The like may we see in the old Prophet, who is slaine for his disobedience.
and the Lord Takes knowledge of this sin, and sends a grievous plague for it. The like may we see in the old Prophet, who is slain for his disobedience.
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And if now from thence we descend vnto latter times, and shall search the heauenly Storehouse of the New Testament, wee shall there also finde examples plentifully recorded.
And if now from thence we descend unto latter times, and shall search the heavenly Storehouse of the New Testament, we shall there also find Examples plentifully recorded.
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NONLATINALPHABET, Before the Cocke crow, thou shalt denie me thrice. And againe, Gal. 2.14. Paul saw that Peter went not with a right foot to the truth of the Gospell.
, Before the Cock crow, thou shalt deny me thrice. And again, Gal. 2.14. Paul saw that Peter went not with a right foot to the truth of the Gospel.
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so farre doth deuillish pride transport their affections. But to the point againe. We may reade, that Paul was puft vp with reuelations: it was his sinne.
so Far does devilish pride transport their affections. But to the point again. We may read, that Paul was puffed up with revelations: it was his sin.
So that first of all the Scriptures doe most clearely witnesse the truth of this proposition, That God seeth sinne in his children, notwithstanding Iustification:
So that First of all the Scriptures do most clearly witness the truth of this proposition, That God sees sin in his children, notwithstanding Justification:
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the which without further labour (mee thinkes) might well reduce men of a modest nature, willing to embrace the truth, to loath, any more to maintaine that contrarie pernicious assertion,
the which without further labour (me thinks) might well reduce men of a modest nature, willing to embrace the truth, to loath, any more to maintain that contrary pernicious assertion,
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who doe plainely accord in a sweete consent with the testimony of the blessed Scriptures, that all things are naked and patent vnto his eyes concerning whom we speak;
who do plainly accord in a sweet consent with the testimony of the blessed Scriptures, that all things Are naked and patent unto his eyes Concerning whom we speak;
And againe, Quòd reliquiae peccatorum sanctis non imputantur, hoc est propter misericordiam, quia has reliquias peccatorum sanctis suis non vult imputare:
And again, Quòd reliquiae peccatorum sanctis non imputantur, hoc est propter misericordiam, quia has Reliquias peccatorum sanctis suis non vult imputare:
Where we may obserue, that the reason why the sinnes of the Saints are not imputed, is not because by Iustification they become so couered with Christs righteousnesse, that God cannot see these sinnes;
Where we may observe, that the reason why the Sins of the Saints Are not imputed, is not Because by Justification they become so covered with Christ righteousness, that God cannot see these Sins;
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And againe, vpon the 32. Psalme he speakes clearely to this purpose, Deus est cordium cognitor, & cogitationum omnium conscius, ergo coram ipsocorda nostra effundamus:
And again, upon the 32. Psalm he speaks clearly to this purpose, Deus est cordium cognitor, & cogitationum omnium Conscious, ergo coram ipsocorda nostra effundamus:
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which also he plainly sheweth, whilest he concludeth that sanctorum iustitia in hoc mundo magis peccatorum remissione constat, quàm perfectione virtutum:
which also he plainly shows, whilst he Concludeth that sanctorum iustitia in hoc mundo magis peccatorum remission constat, quàm perfection Virtues:
Now what could be more weakely spoken then this, if God did not see the sinnes of his children, notwithstanding Iustification? Againe, vpon the 31. Psalme he makes this question, Qui sunt beati? Who are blessed? not they (saith he) in whom God findes not any sinne,
Now what could be more weakly spoken then this, if God did not see the Sins of his children, notwithstanding Justification? Again, upon the 31. Psalm he makes this question, Qui sunt Beati? Who Are blessed? not they (Says he) in whom God finds not any sin,
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Now what need this confession, what need this acknowledgement, if by any meanes or obstacle these imperfections were kept from the knowledge of God, that hee cannot know them? To this purpose also speakes Ambrose vpon the 18. Psalme, where he calls confessionem peccatorum legitimam Iustificationem, the humble confession of sinnes, a lawfull Iustification;
Now what need this Confessi, what need this acknowledgement, if by any means or obstacle these imperfections were kept from the knowledge of God, that he cannot know them? To this purpose also speaks Ambrose upon the 18. Psalm, where he calls confessionem peccatorum legitimam Iustificationem, the humble Confessi of Sins, a lawful Justification;
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How impious and wicked is it then to enforce, that God cannot see sinne in the Iustified? O• that, by Iustification, they become so couered, that God cannot know them, no, not in the absolute & simple act of his knowledge;
How impious and wicked is it then to enforce, that God cannot see sin in the Justified? O• that, by Justification, they become so covered, that God cannot know them, no, not in the absolute & simple act of his knowledge;
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And shall he then be said not to know these sins? Or shall any thing bee said to hinder or keepe backe his knowledge? To this purpose also speakes Bernard, Oh solus verè beatus, cui non imputauit Dominus peccatum, &c. Oh, he alone is truely blessed vnto whom the Lord imputes not sinne.
And shall he then be said not to know these Sins? Or shall any thing be said to hinder or keep back his knowledge? To this purpose also speaks Bernard, O solus verè beatus, cui non imputauit Dominus peccatum, etc. O, he alone is truly blessed unto whom the Lord imputes not sin.
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How plaine is it then, that God seeth sinne, notwithstanding Iustification, and that it is mercie, it is not imputed? Againe to this purpose speaks Lumbard, Sciuit Deus semper omnia tam mala quam bona, etiam antequam fierent;
How plain is it then, that God sees sin, notwithstanding Justification, and that it is mercy, it is not imputed? Again to this purpose speaks Lumbard, Sciuit Deus semper omnia tam mala quam Bona, etiam antequam fierent;
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and a knower of all things; therefore of the sinnes of the Iustified, notwithstanding Iustification. Yea (saith Aquinas ) nil est ita occultum, quod Dei cognitionem effugiat:
and a knower of all things; Therefore of the Sins of the Justified, notwithstanding Justification. Yea (Says Aquinas) nil est ita occultum, quod Dei cognitionem effugiat:
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Caluin doth plainly witnes it, Lex semper habebit quo nos accuset reos { que } agat, nisi cōtra occurret misericordia Dei, quae assidua peccatorū remissione abundè absolueret:
Calvin does plainly witness it, Lex semper habebit quo nos accuset Reos { que } agat, nisi cōtra occurret misericordia Dei, Quae assidua peccatorū remission abundè absolueret:
The Law would haue alwayes whereof to accuse vs, vnlesse the mercie of God did helpe vs against it, which doth abundantly absolue vs by the daily remission of sinnes:
The Law would have always whereof to accuse us, unless the mercy of God did help us against it, which does abundantly absolve us by the daily remission of Sins:
Nay (saith he) vnlesse God should remit and mitigate his anger, it must needs be, that men should pine and consume away with continual euils and afflictions.
Nay (Says he) unless God should remit and mitigate his anger, it must needs be, that men should pine and consume away with continual evils and afflictions.
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What can be more plain? To this purpose also speakes Bucer, Melancthon, Musculus, Peter Martyr, Piscator: all clearely concluding that abstrusissima peccata nostra aperta sunt in conspectu eius, that our most secret sinnes are manifest in his sight.
What can be more plain? To this purpose also speaks Bucer, Melanchthon, Musculus, Peter Martyr, Piscator: all clearly concluding that abstrusissima Peccata nostra Aperta sunt in conspectu eius, that our most secret Sins Are manifest in his sighed.
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the which might well moue the most forwardest maintainer thereof, to reiect it as a most pernicious position, dishonorable to God, burdensome to the soule,
the which might well move the most forwardest maintainer thereof, to reject it as a most pernicious position, dishonourable to God, burdensome to the soul,
Secondly, it will as plainly appeare, ab omniscientia Dei; from the omniscience of God, He that is omniscient, must needs know all things whatsoeuer, in what subiect soeuer: But God is omniscient.
Secondly, it will as plainly appear, ab omniscientia Dei; from the omniscience of God, He that is omniscient, must needs know all things whatsoever, in what Subject soever: But God is omniscient.
and therefore the sins of the iustified, notwithstanding Iustification: which surely the Antagonist must grant, or else hee must deny the omniscience of God,
and Therefore the Sins of the justified, notwithstanding Justification: which surely the Antagonist must grant, or Else he must deny the omniscience of God,
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Therefore thirdly, there is a meane betweene these, and that is permissiuum velle Dei; the permissiue will of God, and it may be called nolle & velle Dei; the nilling and the willing of God;
Therefore Thirdly, there is a mean between these, and that is permissiuum velle Dei; the permissive will of God, and it may be called nolle & velle Dei; the nilling and the willing of God;
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the nilling of God, quo ad absolutum velle; in respect of his absolute will; and the willing of God, quo ad permissiuum velle Dei, inrespect of his permissiue will.
the nilling of God, quo ad Absolute velle; in respect of his absolute will; and the willing of God, quo ad permissiuum velle Dei, In respect of his permissive will.
From whence it followes, that they that enforce that God knowes not the sinnes of his children, being instified, or as the Author hath lately altered by Iustification, no not in respect of the simple act of his knowledge;
From whence it follows, that they that enforce that God knows not the Sins of his children, being instified, or as the Author hath lately altered by Justification, no not in respect of the simple act of his knowledge;
Let them then see what fearefull Rocks they fall vpon, that say, that after Iustification, or by Iustification, God cannot any way see sinne in his children;
Let them then see what fearful Rocks they fallen upon, that say, that After Justification, or by Justification, God cannot any Way see sin in his children;
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But sins, euen all sinne whatsoeuer hath beene, or whatsoeuer shall be, in what subiect soeuer, Elect or reprobate, are within the compasse or Decree of God: he decreed to permit it.
But Sins, even all sin whatsoever hath been, or whatsoever shall be, in what Subject soever, Elect or Reprobate, Are within the compass or decree of God: he decreed to permit it.
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All sinne whatsoeuer, euen the sinnes of the Elect, at all times whensoeuer committed, during their estate in this world, they are either within the compasse of the Decree of God,
All sin whatsoever, even the Sins of the Elect, At all times whensoever committed, during their estate in this world, they Are either within the compass of the decree of God,
Againe, our Sauiour tells vs, That the lighting of a sparrow vpon the ground; the falling of a haire from our head, these small things are not meerely contingent:
Again, our Saviour tells us, That the lighting of a sparrow upon the ground; the falling of a hair from our head, these small things Are not merely contingent:
It therefore clearely followes, That all sinne, euen the sinnes of the Elect, whensoeuer committed, during their estate in this world, are within the compasse of the Decree of God,
It Therefore clearly follows, That all sin, even the Sins of the Elect, whensoever committed, during their estate in this world, Are within the compass of the decree of God,
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Therefore it followes not, that although all sins whatsoeuer be within the compasse of the decree of God, that therefore God should bee the Author of it.
Therefore it follows not, that although all Sins whatsoever be within the compass of the Decree of God, that Therefore God should be the Author of it.
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That it takes not away the libertie of the will, I proue from Adam, whose fall was within the compasse of the decree of God, and yet he had Free-will: potuit peccare, aut non peccare;
That it Takes not away the liberty of the will, I prove from Adam, whose fallen was within the compass of the Decree of God, and yet he had Freewill: Potuit Peccare, Or non Peccare;
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In a word, the decree of God, it is causa infallibilitatis, but not coactionis: It is causa immutabilitatis, but not causa impulsionis: It is the cause of infallibilitie, that that which God doth decree, cannot but come to passe;
In a word, the Decree of God, it is causa infallibilitatis, but not coactionis: It is causa immutabilitatis, but not causa impulsionis: It is the cause of infallibility, that that which God does Decree, cannot but come to pass;
for although hee doth necessariò peccare, yet he doth not coactè peccare: although he hath necessitatem peccandi, yet hee hath not coactionem ad peccandum. Although he doth necessarily sinne, yet he doth not constrainedly sinne: although he hath a necessitie of sinning, yet no constraint to sinne. From all which it is plaine (all obiections answered) that since all sinne,
for although he does necessariò Peccare, yet he does not coactè Peccare: although he hath necessitatem Peccandi, yet he hath not coactionem ad peccandum. Although he does necessarily sin, yet he does not constrainedly sin: although he hath a necessity of sinning, yet no constraint to sin. From all which it is plain (all objections answered) that since all sin,
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euen the sinnes of the elect, whensoeuer committed, during their estate in this world, are within the compasse of the Decree of God, that therefore they must needs be manifestly and clearely knowne vnto him:
even the Sins of the elect, whensoever committed, during their estate in this world, Are within the compass of the decree of God, that Therefore they must needs be manifestly and clearly known unto him:
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then it followes, that to enforce that God seeth not sinne in his Saints, whensoeuer committed, notwithstanding Iustification, must needs be intolerable blasphemie:
then it follows, that to enforce that God sees not sin in his Saints, whensoever committed, notwithstanding Justification, must needs be intolerable blasphemy:
for it destroies the regiment and apparant concourse of God. But I inferre: The Saints of God daily commit sinne, witnesse Rom. 7.14. Iames 3.2. Prouerbs 24.16.
for it Destroys the regiment and apparent concourse of God. But I infer: The Saints of God daily commit sin, witness Rom. 7.14. James 3.2. Proverbs 24.16.
It therefore followes, that to enforce that God seeth not the sinnes of his children, whensoeuer committed, notwithstanding Iustification, must needs be intolerable blasphemie,
It Therefore follows, that to enforce that God sees not the Sins of his children, whensoever committed, notwithstanding Justification, must needs be intolerable blasphemy,
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for this would vilescere Dei intellectum; vilifie the vnderstanding of God. But these are blasphemies, condemned by the holy Ghost abundantly in Scripture.
for this would vilescere Dei Intellectum; vilify the understanding of God. But these Are Blasphemies, condemned by the holy Ghost abundantly in Scripture.
It therefore followes, that either hee must know these sinnes they fall into after Iustification, or else hee cannot remit them. But hee doth remit them:
It Therefore follows, that either he must know these Sins they fallen into After Justification, or Else he cannot remit them. But he does remit them:
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For although by Iustification, that is, the absolution of sinne, and the imputation of Christs righteousnesse, wee are kept from the stroke of his Iustice, (for there is no condemnation to them that are in Christ Iesus ) yet not from the eie of his knowledge;
For although by Justification, that is, the absolution of sin, and the imputation of Christ righteousness, we Are kept from the stroke of his justice, (for there is no condemnation to them that Are in christ Iesus) yet not from the eye of his knowledge;
the knowledge of God is the essence of God ) so that from the remission of sinne it is cleare, that God seeth the sinnes of his children, notwithstanding Iustification.
the knowledge of God is the essence of God) so that from the remission of sin it is clear, that God sees the Sins of his children, notwithstanding Justification.
as desertions, afflictions, and such like. Of desertions we are here to speake; which may be said to be two-fold, partiall and temporarie; partiall, not totall; temporarie, not eternall; witnesse Esa. 54.10. Againe, the manner of these desertions may be said to be two-fold, aut subtrahendo gratiam, aut tegendo gratiam;
as desertions, afflictions, and such like. Of desertions we Are Here to speak; which may be said to be twofold, partial and temporary; partial, not total; temporary, not Eternal; witness Isaiah 54.10. Again, the manner of these desertions may be said to be twofold, Or subtrahendo gratiam, Or tegendo gratiam;
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either by with-drawing of grace, and giuing some other in stead thereof, or else by couering of grace in the heart, that is, the efficacie of the operation thereof.
either by withdrawing of grace, and giving Some other in stead thereof, or Else by covering of grace in the heart, that is, the efficacy of the operation thereof.
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Againe, the kindes of these desertions may bee said to be two-fold, quo ad poenam, & quo ad peccatum, in respect of punishment, and in respect of sinne.
Again, the Kinds of these desertions may be said to be twofold, quo ad poenam, & quo ad peccatum, in respect of punishment, and in respect of sin.
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Desertion in punishment, is when he deferres to remoue or mitigate the correction imposed vpon his children, which oftentimes makes them most greeuously to complaine,
Desertion in punishment, is when he defers to remove or mitigate the correction imposed upon his children, which oftentimes makes them most grievously to complain,
for he doth it not malum immittendo, but bonum subducendo, not by conueying any euill into man, but by with-drawing a certaine good, that is, the helpe of his Spirit.
for he does it not malum immittendo, but bonum subducendo, not by conveying any evil into man, but by withdrawing a certain good, that is, the help of his Spirit.
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They may the more euidently see, that it is not of themselues, but of his fauour and mercie, that they doe not totally fall away, that they doe not perish for euer;
They may the more evidently see, that it is not of themselves, but of his favour and mercy, that they do not totally fallen away, that they do not perish for ever;
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But desertions in sinne in his owne children (notwithstanding their Iustification) are certaine meanes by which hee brings them to eternall life, and manifests his wisedome.
But desertions in sin in his own children (notwithstanding their Justification) Are certain means by which he brings them to Eternal life, and manifests his Wisdom.
Wherefore it plainly appeares by the graces by which God brings his Saints to eternall life, that God seeth sinne in them, notwithstanding Iustification.
Wherefore it plainly appears by the graces by which God brings his Saints to Eternal life, that God sees sin in them, notwithstanding Justification.
Againe, wee may reason ab afflictionibus; from the afflictions wherewith God doth correct his children in this life, the which from the diuers ends thereof may bee said to haue diuers names.
Again, we may reason ab afflictionibus; from the afflictions wherewith God does correct his children in this life, the which from the diverse ends thereof may be said to have diverse names.
If God doth punish his children for sinne, notwithstanding Iustification, then it followes, that, notwithstanding Iustification, God doth know and see their sinnes. But the first is true:
If God does Punish his children for sin, notwithstanding Justification, then it follows, that, notwithstanding Justification, God does know and see their Sins. But the First is true:
God doth punish his children for sinne, notwithstanding their Iustification. This the Scripture proueth, Ier. 3.39. Psal. 39.12. 2. Sam. 6.7. cap. 2. Sam. 24. 1. King. 13.26. Iob 13.26. Ionah, 1. ca. 12. ver. Yea it is Gods owne voice, Leuit. 26.18. It therefore followes, that God doth know and see these sinnes, notwithstanding their Iustification. But will some here obiect:
God does Punish his children for sin, notwithstanding their Justification. This the Scripture Proves, Jeremiah 3.39. Psalm 39.12. 2. Sam. 6.7. cap. 2. Sam. 24. 1. King. 13.26. Job 13.26. Jonah, 1. circa 12. ver. Yea it is God's own voice, Levites 26.18. It Therefore follows, that God does know and see these Sins, notwithstanding their Justification. But will Some Here Object:
I answere therefore, that when God is said to punish his children for sinne, I doe not vnderstand poenam ad vindictam, but poenam ad resipiscentiam; not poenam ad satisfactionem, but poenam ad emendationem.
I answer Therefore, that when God is said to Punish his children for sin, I do not understand poenam ad vindictam, but poenam ad resipiscentiam; not poenam ad satisfactionem, but poenam ad emendationem.
Thus wee haue seene it cleare from Scriptures, Fathers, and Arguments, that there is no act of time wherein God doth not see and know the sins of his children, notwithstanding Iustification:
Thus we have seen it clear from Scriptures, Father's, and Arguments, that there is no act of time wherein God does not see and know the Sins of his children, notwithstanding Justification:
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Wherefore when God is said not to see, behold, or know a thing, it is an improper kinde of speech, which respects not the simple act of Gods knowledge,
Wherefore when God is said not to see, behold, or know a thing, it is an improper kind of speech, which respects not the simple act of God's knowledge,
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For whereas the knowledge of God may be said to be threefold, approbatiue, iudiciall, and simple; we must not thinke that these are three distinct knowledges in God,
For whereas the knowledge of God may be said to be threefold, approbatiue, judicial, and simple; we must not think that these Are three distinct knowledges in God,
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the meaning is not, that God, in respect of the simple act of his knowledge, cannot see euill; (for this was the blasphemous conclusion of those wicked ones, Psalm. 10. and Psalm. 94.) but the meaning is, that he cannot see it quo ad approbationem, to approue of it, to allow it and like of it.
the meaning is not, that God, in respect of the simple act of his knowledge, cannot see evil; (for this was the blasphemous conclusion of those wicked ones, Psalm. 10. and Psalm. 94.) but the meaning is, that he cannot see it quo ad approbationem, to approve of it, to allow it and like of it.
but that hee shall not approue of them, or acknowledge them for his owne: and therefore this is called scientia approbationis; the knowledge of approbation.
but that he shall not approve of them, or acknowledge them for his own: and Therefore this is called scientia approbationis; the knowledge of approbation.
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Againe, where God is said to forget our iniquities, to remember them no more, to put them away as a cloud, to cast them into the bottome of the Sea, and such like speeches, frequent in Scripture;
Again, where God is said to forget our iniquities, to Remember them no more, to put them away as a cloud, to cast them into the bottom of the Sea, and such like Speeches, frequent in Scripture;
Yea (saith Holcot ) these and such like speeches are to be vnderstood, quo ad erubescentiam, non quo adscientiam, quo ad punitionem, non quo ad cognitionem, that is, in respect of the shame and horror of sinne, which shall not befall the faithfull,
Yea (Says Holcot) these and such like Speeches Are to be understood, quo ad erubescentiam, non quo adscientiam, quo ad punitionem, non quo ad cognitionem, that is, in respect of the shame and horror of sin, which shall not befall the faithful,
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But saith this Antagonist, and his adherents, Saint Iohn tells vs in his first Epistle and first Chapter, That the blood of Christ clenseth vs from all sinne.
But Says this Antagonist, and his adherents, Saint John tells us in his First Epistle and First Chapter, That the blood of christ Cleanseth us from all sin.
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and therefore plainly shewes that the Apostle is not to be vnderstood, quo ad actum peccati; in respect of the act of sinne, as if that were alreadie quite taken away,
and Therefore plainly shows that the Apostle is not to be understood, quo ad Acts peccati; in respect of the act of sin, as if that were already quite taken away,
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for (saith hee) it is an absurd and foolish thing, to thinke that Church altogether pure and without spot, which consisteth of members tainted and stained with the blot of sinne.
for (Says he) it is an absurd and foolish thing, to think that Church altogether pure and without spot, which Consisteth of members tainted and stained with the blot of sin.
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Oh but wil they yet say, By Iustification we are perfectly holy and righteous. I answere, this rather consists in the forgiuenesse of sinnes, then the perfection of vertues;
O but will they yet say, By Justification we Are perfectly holy and righteous. I answer, this rather consists in the forgiveness of Sins, then the perfection of Virtues;
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in the imputation of Christs righteousnesse, not in our inherent integritie; and therefore, notwithstanding this righteousnes, the blot of sinne still remaines,
in the imputation of Christ righteousness, not in our inherent integrity; and Therefore, notwithstanding this righteousness, the blot of sin still remains,
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that he saw sinne in Dauid, but cannot now in his children, for Dauid was vnder Tutors and Gouernors; that he saw sinne in Peter, but cannot now in his children,
that he saw sin in David, but cannot now in his children, for David was under Tutors and Governors; that he saw sin in Peter, but cannot now in his children,
& that vpon his owne mouth who maintained them, and that without admitting any distinction, but yet taken in this latter sense, it is • … most false and palpable:
& that upon his own Mouth who maintained them, and that without admitting any distinction, but yet taken in this latter sense, it is • … most false and palpable:
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For it is as much as if one sh• … 〈 ◊ 〉, that in and by remission of sinne God cannot see 〈 … 〉 that the imputation of Christs righteousnes destroyes 〈 ◊ 〉 act of Gods knowledge:
For it is as much as if one sh• … 〈 ◊ 〉, that in and by remission of sin God cannot see 〈 … 〉 that the imputation of Christ righteousness Destroys 〈 ◊ 〉 act of God's knowledge:
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where leauing this grosse error of restraining the efficacie of Iustification, to the actuall suffering of Christ, by which, with the Romanists, hee sends the Fathers, that died before the Passion of Christ, vnto some Limbo; I come onely to this Position of his, That God cannot any way see the sinnes of his children, being iustified, or in and by Iustification;
where leaving this gross error of restraining the efficacy of Justification, to the actual suffering of christ, by which, with the Romanists, he sends the Father's, that died before the Passion of christ, unto Some Limbo; I come only to this Position of his, That God cannot any Way see the Sins of his children, being justified, or in and by Justification;
But God is the only Iudge that must accuse vs, or excuse vs, and he seeth not our sins (for by Iustification they are so couered, he cannot any way see them.) Therefore it plainly followes, we need not repent for sin, wee need not aske forgiuenes of sin, &c. What a gate is this to libertie? what an open way to hell?
But God is the only Judge that must accuse us, or excuse us, and he sees not our Sins (for by Justification they Are so covered, he cannot any Way see them.) Therefore it plainly follows, we need not Repent for since, we need not ask forgiveness of since, etc. What a gate is this to liberty? what an open Way to hell?
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for I need neuer aske one forgiuenes for that which he cannot see or know) it therfore followes by this assertion, that Christ cannot be the Messias. A blasphemie, worthie to bee hated in the mouth of the most incredulous Iew.
for I need never ask one forgiveness for that which he cannot see or know) it Therefore follows by this assertion, that christ cannot be the Messias. A blasphemy, worthy to be hated in the Mouth of the most incredulous Iew.
If there be nothing omniscient, then there can be nothing God: for that which is God, must be perfect, which cannot be, where there is nothing omniscient.
If there be nothing omniscient, then there can be nothing God: for that which is God, must be perfect, which cannot be, where there is nothing omniscient.
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What pernitious doctrine is this? What a deuouring of religion? How odious to true Christian eares? But let the Saints of God daily renue their repentance, let them humbly intreat forgiuenes of their sins, let them labour to make true conscience of their wayes, let Christ be our most blessed Messias, let God be Iehoua, an omnipotent, omniscient, eternall Essence, existing of himselfe,
What pernicious Doctrine is this? What a devouring of Religion? How odious to true Christian ears? But let the Saints of God daily renew their Repentance, let them humbly entreat forgiveness of their Sins, let them labour to make true conscience of their ways, let christ be our most blessed Messias, let God be Iehoua, an omnipotent, omniscient, Eternal Essence, existing of himself,
But I inferre, Christs righteousnesse is only auaileable to the penitent, witnesse Matth. 11.28.5.21. and none can repent without Gods speciall helpe, witnesse Ier. 17.14. and 31.18. Lament.
But I infer, Christ righteousness is only available to the penitent, witness Matthew 11.28.5.21. and none can Repent without God's special help, witness Jeremiah 17.14. and 31.18. Lament.
it resteth plaine, that all things, euen the sinnes of the elect, notwithstanding Iustification, are naked and patent vnto his eies, concerning whom wee speake:
it rests plain, that all things, even the Sins of the elect, notwithstanding Justification, Are naked and patent unto his eyes, Concerning whom we speak:
Wherefore esteeming it as a matter impossible to satisfie them, as being like vnto the beast Albane, carrying alwaies their gall in their eare, turning all into bitternesse, that sorts not with their factious humors:
Wherefore esteeming it as a matter impossible to satisfy them, as being like unto the beast Albane, carrying always their Gall in their ear, turning all into bitterness, that sorts not with their factious humours:
Are we then Superiours, to whom the execution of iustice appertaines? Let these know, they ought to haue quadruplicem qualitatem; a foure-fold qualitie; sapientiam, animositatem, pietatem, castitatem; wisdome, courage, pietie, and chastitie.
are we then Superiors, to whom the execution of Justice appertains? Let these know, they ought to have quadruplicem qualitatem; a fourfold quality; sapientiam, animositatem, pietatem, castitatem; Wisdom, courage, piety, and chastity.
thereby to signifie, that men of publike place, they ought not to be rash and headie in their actions but with great wisdome and deliberation to search and sift out the truth, especially in the more weightie causes.
thereby to signify, that men of public place, they ought not to be rash and heady in their actions but with great Wisdom and deliberation to search and sift out the truth, especially in the more weighty Causes.
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But (as Holcot speakes) Facilitas credulitatis peruersum facit dare iudicium; Too much facilitie of beleefe makes men to giue a peruerse and sinister sentence.
But (as Holcot speaks) Facilitas credulitatis peruersum facit Dare iudicium; Too much facility of belief makes men to give a perverse and sinister sentence.
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This was Putiphars fault, which brought great extremitie vpon innocent Ioseph. Wherefore Salomon rankes this sort of men amongst the number of fooles, as being altogether vnfit for place of Iustice.
This was Potiphar's fault, which brought great extremity upon innocent Ioseph. Wherefore Solomon ranks this sort of men among the number of Fools, as being altogether unfit for place of Justice
Wherefore we see, that first of all, as one principall qualitie, that men of publike place may walke vprightly in the sight of God, they must haue wisdome, diligently to seeke out the tru h, that so the innocent may be freed,
Wherefore we see, that First of all, as one principal quality, that men of public place may walk uprightly in the sighed of God, they must have Wisdom, diligently to seek out the true h, that so the innocent may be freed,
so cunningly conspiring against Susanna? Who but a prudent Salomon could haue discouered that priuate practise of that pernicious woman, 1. King. 3.25.
so cunningly conspiring against Susanna? Who but a prudent Solomon could have discovered that private practice of that pernicious woman, 1. King. 3.25.
Wherefore the holy Ghost, to shew the great necessitie of this vertue, in this sort of men aboue others, doth specially inuite these vnto it aboue all others: Bee wise, O yee Kings;
Wherefore the holy Ghost, to show the great necessity of this virtue, in this sort of men above Others, does specially invite these unto it above all Others: be wise, Oh ye Kings;
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Secondly, they must haue animositatem, boldnesse and courage to patronize and defend the truth, that so the greatnesse of any person may not quell the course of Iustice. Wherefore Iethro, when he aduised Moses to chuse of the people such as might be rulers ouer the rest, hee describes vnto him what manner of men they ought to bee,
Secondly, they must have animositatem, boldness and courage to patronise and defend the truth, that so the greatness of any person may not quell the course of Justice Wherefore Jethro, when he advised Moses to choose of the people such as might be Rulers over the rest, he describes unto him what manner of men they ought to be,
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Thus, that they may walke sincerely before God, as to whom all their courses are still naked and open, they must haue animositatem, boldnesse and courage, to defend the truth.
Thus, that they may walk sincerely before God, as to whom all their courses Are still naked and open, they must have animositatem, boldness and courage, to defend the truth.
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Thirdly, they must haue pietatem, hearts inflamed with a zeale of Gods glorie, that so they may be industrious to beat downe sinne, to beat downe transgression,
Thirdly, they must have pietatem, hearts inflamed with a zeal of God's glory, that so they may be Industria to beatrice down sin, to beatrice down Transgression,
for all things are naked and patent to his eies, concerning whom we speake. Lastly, they must haue castitatem, chastitie, and that in a fourefold manner;
for all things Are naked and patent to his eyes, Concerning whom we speak. Lastly, they must have castitatem, chastity, and that in a fourfold manner;
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Wherefore, amongst the Thebanes, a Iudge was pictured blindfold, and without hands, to signifie that he should neither bee led by partiall affection in iudgement, or yet corrupted with rewards:
Wherefore, among the Thebans, a Judge was pictured blindfold, and without hands, to signify that he should neither be led by partial affection in judgement, or yet corrupted with rewards:
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yea the Athenians were so carefull hereof, that they had a Law, that causes should be handled NONLATINALPHABET, without proemes and prefaces, to stirre vp affection.
yea the Athenians were so careful hereof, that they had a Law, that Causes should be handled, without proems and prefaces, to stir up affection.
for as Ambrose speaketh vpon the Psalme, and as it is expressed in the third Canon, and seuenth question, Iudicet ille de alterius errore, qui non habet, quod in se ipso condemnet:
for as Ambrose speaks upon the Psalm, and as it is expressed in the third Canon, and Seventh question, Iudicet Isle de alterius Error, qui non habet, quod in se ipso condemnet:
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for in iudgement, a friend must be forgotten, and a foe must not be remembred. For, as Gregorie speaketh, Three waies especially iudgement is peruerted; Amore, Affectione, Offensione;
for in judgement, a friend must be forgotten, and a foe must not be remembered. For, as Gregory speaks, Three ways especially judgement is perverted; Amore, Affection, Offensione;
because of the greatnesse of some opposite person: By affection, when by reason of friendship we are carried into a respect of fauour, and indulgence of a cause:
Because of the greatness of Some opposite person: By affection, when by reason of friendship we Are carried into a respect of favour, and indulgence of a cause:
this was Themistocles fault, who did plainely pronounce, Nunquam ei selle insederim, &c. I would neuer sit vpon that seat (saith he) from whence my friends should receiue no more benefit by me, then strangers:
this was Themistocles fault, who did plainly pronounce, Never ei selle insederim, etc. I would never fit upon that seat (Says he) from whence my Friends should receive no more benefit by me, then Strangers:
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because of hatred against the person; Therefore, saith Ambrose, Iudicet ille, qui ad pronunciandum, nullo odio, nulla offensione, nulla leuitate ducatur;
Because of hatred against the person; Therefore, Says Ambrose, Iudicet Isle, qui ad pronunciandum, nullo odio, nulla offension, nulla leuitate ducatur;
Thus farre Ambrose. If then a Iudge ought to bring nothing from home with him, prepared or premeditated, much lesse at home to giue rules or orders, especially without hearing the contrarie part:
Thus Far Ambrose. If then a Judge ought to bring nothing from home with him, prepared or premeditated, much less At home to give rules or order, especially without hearing the contrary part:
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and to burie Truth, and Iustice. Salomon tells vs, that men of publike place, they must loue Iustice: but those which are greedy of gaine, saies Holcot, they are not amatores, sed mercatores Iustitiae:
and to bury Truth, and Justice Solomon tells us, that men of public place, they must love justice: but those which Are greedy of gain, Says Holcot, they Are not Amateurs, said mercatores Iustitiae:
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or as Foelix desired to speake with Paul, only in hope of reward. We may see it set downe, Canon. 11. quaest. •. that qui rectè iudicat, & praemium remunerationis expectat, fraudem in Deum perpetrat:
or as Felix desired to speak with Paul, only in hope of reward. We may see it Set down, Canon. 11. Question. •. that qui rectè iudicat, & Premium remunerationis Expects, fraudem in God perpetrate:
wherefore, if a Magistrate doth iustice, that which is right, yet, if he doe it not iuste; In a right manner, freely in loue to iustice, without any hope of reward, he is culpable and corrupt in the sight of God.
Wherefore, if a Magistrate does Justice, that which is right, yet, if he do it not just; In a right manner, freely in love to Justice, without any hope of reward, he is culpable and corrupt in the sighed of God.
Now (saith Gregorie ) Si ita est, quòd Iudex propter munera iustitiam faciens damnatur, &c. If the case be so, that a Iudge doing iustice (but not in a right manner) but for rewards and profit, be condemned (in the sight of God) what (saith he) shall become of that Iudge which iudgeth vniustly for rewards? Surely, against these the Lord by his Prophet Esay, denounceth an open woe, Woe vnto them, which iustifie the wicked for a reward,
Now (Says Gregory) Si ita est, quòd Judge propter Munera iustitiam Faciens damnatur, etc. If the case be so, that a Judge doing Justice (but not in a right manner) but for rewards and profit, be condemned (in the sighed of God) what (Says he) shall become of that Judge which Judgeth unjustly for rewards? Surely, against these the Lord by his Prophet Isaiah, Denounceth an open woe, Woe unto them, which justify the wicked for a reward,
Thus we see, men of this nature, they must be free ab anaritia, from couetousnesse, as from a fretting canker, that destroies and eates vp all course of iustice.
Thus we see, men of this nature, they must be free ab anaritia, from covetousness, as from a fretting canker, that Destroys and eats up all course of Justice.
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This was the fault of Sauls gouernement, that the oppressed could not haue iustice, which made many, that were a grieued, to flock in recourse vnto Dauid. We may see, 2. Sam. 15. that Absolom did not more insinuate himselfe into the hearts,
This was the fault of Saul's government, that the oppressed could not have Justice, which made many, that were a grieved, to flock in recourse unto David. We may see, 2. Sam. 15. that Absalom did not more insinuate himself into the hearts,
In foraine Histories, Philip King of Macedon was killed by Pausanias, because he reiected his suit, to haue iustice against Attalus, that had wronged him,
In foreign Histories, Philip King of Macedon was killed by Pausanias, Because he rejected his suit, to have Justice against Attalus, that had wronged him,
Wherefore, those to whom place of iustice belongs, they must not be remisse and negligent, but watchfull and diligent, that so suites grow not aged and gray-headed in their Courts,
Wherefore, those to whom place of Justice belongs, they must not be remiss and negligent, but watchful and diligent, that so suits grow not aged and Gray-headed in their Courts,
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It doth deuise & inuent faults, when (otherwise rightly) it can finde none: and, this euill (saith he) it hath alwaies with it, it will not be gouerned,
It does devise & invent Faults, when (otherwise rightly) it can find none: and, this evil (Says he) it hath always with it, it will not be governed,
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For (saith he) Ira est sui impotens; Wrath hath no power of it selfe, forgetfull of comlines, vnmindfull of alliance, pertinacious in it purpose, exclusiue of counsell, stirred vp with vaine and light causes, vnable to consider of right and truth, &c. Finally, he concludes, It is a vice against nature:
For (Says he) Ira est sui impotens; Wrath hath no power of it self, forgetful of comeliness, unmindful of alliance, pertinacious in it purpose, exclusive of counsel, stirred up with vain and Light Causes, unable to Consider of right and truth, etc. Finally, he concludes, It is a vice against nature:
whilst he is in the right habit of minde? but what is more cruell then wrath? what is more louing then a man to his friend? but what more sauage then a man angrie,
while he is in the right habit of mind? but what is more cruel then wrath? what is more loving then a man to his friend? but what more savage then a man angry,
and stirred vp with wrath? man is begotten for a mutuall helpe, but wrath bends all to destruction, &c. how farre vnfit then is this for the place of iustice? Yea,
and stirred up with wrath? man is begotten for a mutual help, but wrath bends all to destruction, etc. how Far unfit then is this for the place of Justice? Yea,
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so dangerous is wrath, that S. Iames doth exhort all men, though of priuate place, to abandon it: Let euery man (saith he) be swift to heare, but slow to speake, slow to wrath;
so dangerous is wrath, that S. James does exhort all men, though of private place, to abandon it: Let every man (Says he) be swift to hear, but slow to speak, slow to wrath;
Thus we see, that men of publike place, to whom the execution of iustice belongeth, they must necessarily haue a foure-fold qualitie, wisedome, boldnesse, pietie, and chastitie; they must necessarily be free from foure things, from amitie, and enmitie, from Auarice, from Negligence, from Wrath,
Thus we see, that men of public place, to whom the execution of Justice belongeth, they must necessarily have a fourfold quality, Wisdom, boldness, piety, and chastity; they must necessarily be free from foure things, from amity, and enmity, from Avarice, from Negligence, from Wrath,
Know we then, that these for the fit discharge of their place, and vpright walking in the sight of God, they ought to haue a foure-fold qualitie, they should bee Luminosi, Operosi, Animosi, Gratiosi;
Know we then, that these for the fit discharge of their place, and upright walking in the sighed of God, they ought to have a fourfold quality, they should be Luminosi, Operosi, Animosi, Gratiosi;
in respect of life, that they bee of a holy conuersation, NONLATINALPHABET, pure and vndefiled, according to Gods owne voice, Be yee cleane, which beare the vessells of the Lord, holy in life, holy in conuersation.
in respect of life, that they be of a holy Conversation,, pure and undefiled, according to God's own voice, Be ye clean, which bear the vessels of the Lord, holy in life, holy in Conversation.
and farre more particular, in life and conuersation, then other: yea, God doth challenge this of these in a speciall manner, Leuit. 21.6. They shall be holy vnto their God, and not pollute the name of their God; as if hee should say: they aboue all other:
and Far more particular, in life and Conversation, then other: yea, God does challenge this of these in a special manner, Levites 21.6. They shall be holy unto their God, and not pollute the name of their God; as if he should say: they above all other:
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Thus first they must be luminosi, full of light, in respect of life: secondly, they must be full of light, in respect of doctrine, such as breake the bread of life sincerely, such as send forth wholesome food, that may nourish the soule,
Thus First they must be Luminosi, full of Light, in respect of life: secondly, they must be full of Light, in respect of Doctrine, such as break the bred of life sincerely, such as send forth wholesome food, that may nourish the soul,
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and not alone this, but Take heede also (saith hee) vnto thy doctrine, that is, that it should not be according to his owne fancie, to build vp his owne affections,
and not alone this, but Take heed also (Says he) unto thy Doctrine, that is, that it should not be according to his own fancy, to built up his own affections,
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Thus wee see, we must first of all be cautious, that wee be luminosi, full of light, a light vnto our selues, a light vnto others, holy in life, wholesome in doctrine;
Thus we see, we must First of all be cautious, that we be Luminosi, full of Light, a Light unto our selves, a Light unto Others, holy in life, wholesome in Doctrine;
wee must take heed we be lucernae ardentes & Incentes, burning and shining candles, carefull of our selues, regardfull of others, pure of life, sound in doctrine;
we must take heed we be Lucernae ardentes & Incentes, burning and shining Candles, careful of our selves, regardful of Others, pure of life, found in Doctrine;
For (as Sotto Maior speakes) Tunc Pastor ministerium suum ad vnguem implet, & officio suo ritè fungitur, si non solùm vitae probitate, sed etiam laude doctrinae polleat;
For (as Sotto Maior speaks) Tunc Pastor ministerium suum ad vnguem Implet, & Officio Sue ritè fungitur, si non solùm vitae probitate, sed etiam laud Doctrine polleat;
Therefore Nazianzene makes no doubt to auouch, that they that exceed in one of these, but yet are defectiue and void of the other, whether it be probitie of life,
Therefore Nazianzene makes no doubt to avouch, that they that exceed in one of these, but yet Are defective and void of the other, whither it be probity of life,
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or soundnesse of doctrine, are as men imperfect and deformed. Yea Origen concludes, these are praecipuae partes Pastoris; the chiefe parts of a Pastor;
or soundness of Doctrine, Are as men imperfect and deformed. Yea Origen concludes, these Are praecipuae parts Pastors; the chief parts of a Pastor;
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and the Lord Iesus Christ, which shall iudge the quicke and dead, at his appearing, and in his Kingdome, preach the word, be instant in season and out of season.
and the Lord Iesus christ, which shall judge the quick and dead, At his appearing, and in his Kingdom, preach the word, be instant in season and out of season.
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So that the miserable defect hereof may giue iust cause, not onely to say with Basil, Perijt grauitas à Sacerdotibus; The decent and graue carriage, which ought to be in these, is much defectiue;
So that the miserable defect hereof may give just cause, not only to say with Basil, Perisheth grauitas à Sacerdotibus; The decent and graven carriage, which ought to be in these, is much defective;
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From whence it comes to passe, that their poore sheepe lie scattered abroad, like Sauls souldiers, vpon the mountaines of Gilboa, without a Guide to leade them, without a Captaine to defend them, without a Watchman to keepe them, naked and open to the fierce Philistins. Alas!
From whence it comes to pass, that their poor sheep lie scattered abroad, like Saul's Soldiers, upon the Mountains of Gilboa, without a Guide to lead them, without a Captain to defend them, without a Watchman to keep them, naked and open to the fierce philistines. Alas!
but euen a continued absence? What a heape of tares will hee sow in that field? what sects? what schismes? what prophanenesse? what a world of wickednesse? Here the Wolfe may enter,
but even a continued absence? What a heap of tares will he sow in that field? what Sects? what schisms? what profaneness? what a world of wickedness? Here the Wolf may enter,
and make his cell and his habitation: there he sees is none to resist him. Therefore saith Athanasius, Pastorum absentia lupo inuadendi occasionem praestat;
and make his cell and his habitation: there he sees is none to resist him. Therefore Says Athanasius, Pastorum Absentia Lupo inuadendi occasionem praestat;
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Alas, when the Apostle Paul was forced to be absent from the Churches of Corinth and Galathia, because of planting and confirming the word in other places, presently there ariseth great detriment & inconuenience by this absence:
Alas, when the Apostle Paul was forced to be absent from the Churches of Corinth and Galatia, Because of planting and confirming the word in other places, presently there arises great detriment & inconvenience by this absence:
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Oh then how vrgently necessarie is the watchfull presence of the Pastor? how great dammage doth arise of the contrarie? Aulus Gellius tels vs, it was not lawfull for the Tribune of the people to be absent from the Citie of Rome, scarce by the space of one whole day.
O then how urgently necessary is the watchful presence of the Pastor? how great damage does arise of the contrary? Aulus Gellius tells us, it was not lawful for the Tribune of the people to be absent from the city of Room, scarce by the Molle of one Whole day.
How much more then vnfit and vnlawfull for the Pastor of the people, to be absent from his charge carelesly at his pleasure? Alas, who shall binde vp the sores of that people? who shall heale the wounds of their conscience? who shall releeue their hungrie and distressed soules? who shall there suppresse the wiles of Satan? who shall there keepe out the deuouring Wolfe? shall the mercenarie? shall the hireling? Alas, Christ himselfe tels vs the contrarie;
How much more then unfit and unlawful for the Pastor of the people, to be absent from his charge carelessly At his pleasure? Alas, who shall bind up the sores of that people? who shall heal the wounds of their conscience? who shall relieve their hungry and distressed Souls? who shall there suppress the wiles of Satan? who shall there keep out the devouring Wolf? shall the mercenary? shall the hireling? Alas, christ himself tells us the contrary;
Therefore he concludes, Qui alienis oculis, &c. They which vse the eies and the hands, that is, the labours of others, in this behalfe, that they in the meane time may indulge themselues with pleasures and delights, they (saith he) both destroy themselues and their flockes.
Therefore he concludes, Qui alienis oculis, etc. They which use the eyes and the hands, that is, the labours of Others, in this behalf, that they in the mean time may indulge themselves with pleasures and delights, they (Says he) both destroy themselves and their flocks.
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But howsoeuer, I answer for the most part, Where the Pastor is painfull and watchfull amongst his Flocke, there the people be in best plight, there is most obedience to God,
But howsoever, I answer for the most part, Where the Pastor is painful and watchful among his Flock, there the people be in best plighted, there is most Obedience to God,
Take heed vnto your selues and to all the Flocke, whereof the Holy Ghost hath made you ouerseers, to feed the Church of God which hee hath purchased with his owne bloud.
Take heed unto your selves and to all the Flock, whereof the Holy Ghost hath made you Overseers, to feed the Church of God which he hath purchased with his own blood.
And thus we see, that men of this rank they must be operosi, not otiosi, labourers, not loyterers, Pastores, not raptores, feeders, not destroyers, not such as seek to build vp thēselues, but the glory of God.
And thus we see, that men of this rank they must be operosi, not otiosi, labourers, not loiterers, Pastors, not raptores, feeders, not destroyers, not such as seek to built up themselves, but the glory of God.
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For alas, it is a pitifull thing, when men of this ranke become miluo similes, like the silly Kite, Pultos interimere, but Gallinas praeterire: to seise vpon the lesser and meaner sort, that is, to reproue these,
For alas, it is a pitiful thing, when men of this rank become miluo similes, like the silly Kite, Pultos interimere, but Gallinas praeterire: to seize upon the lesser and meaner sort, that is, to reprove these,
sinnes are like to plague sores, they breath forth an infectious steam vnto the by-standers. First therfore, by conniuencie, wee make the sins of others to become ours;
Sins Are like to plague sores, they breath forth an infectious steam unto the bystanders. First Therefore, by connivency, we make the Sins of Others to become ours;
for as one speaks, Qui tolerat aliena peccata, cū tollere potest sua facit: He that tolerates the sinnes of others, when he may redresse and take them away; makes them his owne.
for as one speaks, Qui tolerate Aliena Peccata, cū tollere potest sua facit: He that tolerates the Sins of Others, when he may redress and take them away; makes them his own.
Secondly, consentiendo, by consent, wee may make the sins of others to be ours, and that three manner of wayes; by deed; as Psalme the 50.18. When thou seest a Theefe, thou consentest with him, and art partaker with the Adulterer;
Secondly, consentiendo, by consent, we may make the Sins of Others to be ours, and that three manner of ways; by deed; as Psalm the 50.18. When thou See a Thief, thou consentest with him, and art partaker with the Adulterer;
or else by word, as Iohn doth witnesse in his second Epistle and the 10. verse, or by a suppressed consent, for there is consensus silentij; a consent of silence, when by our silence we suffer our brother to commit sinne, and doe not reproue him;
or Else by word, as John does witness in his second Epistle and the 10. verse, or by a suppressed consent, for there is consensus silentij; a consent of silence, when by our silence we suffer our brother to commit sin, and do not reprove him;
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so that by consent wee may make the sinnes of others to become ours. Thirdly, consulend o, by counselling and aduising vnto euill, we become partakers of that euill.
so that by consent we may make the Sins of Others to become ours. Thirdly, consulend oh, by counseling and advising unto evil, we become partakers of that evil.
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So was Achitophel guiltie of 〈 … 〉 Dauid ▪ because hee did aduise and counsel him therin, that so he might accomplish and bring his trecherie to passe.
So was Ahithophel guilty of 〈 … 〉 David ▪ Because he did advise and counsel him therein, that so he might accomplish and bring his treachery to pass.
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Such were those false Prophets, who advised the people false and euill thinges, the deceits of their owne heart, that so the name of God might bee forgotten.
Such were those false prophets, who advised the people false and evil things, the Deceits of their own heart, that so the name of God might be forgotten.
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This the Apostle Paul knew right well, therefore he exhorts Timothie to be carefull of his dutie, Those that sinne, rebuke openly (sayth he) be not thou partaker of other mens sinnes, but keepe thy selfe pure:
This the Apostle Paul knew right well, Therefore he exhorts Timothy to be careful of his duty, Those that sin, rebuke openly (say he) be not thou partaker of other men's Sins, but keep thy self pure:
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And last of all, giue me leaue a litle to reflect vpon the Laitie, & amongst these, especially vpon the Gardians of Parishes, who of all seeme least to think of my Text, that all things are naked & open, that nothing is hid from his eyes concerning whom we speake:
And last of all, give me leave a little to reflect upon the Laity, & among these, especially upon the Guardians of Parishes, who of all seem lest to think of my Text, that all things Are naked & open, that nothing is hid from his eyes Concerning whom we speak:
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but alas, what doe they? why, euen burie all in forgetfulnesse, nay, so intolerable wicked are some of these, especially in Rurall places, that they become not Reformers, but Deformers, none so dissolute and prophane, none so forward to ebriety and vicious courses, none so backward in frequenting the assemblies of the Church, holy and religious exercises.
but alas, what do they? why, even bury all in forgetfulness, nay, so intolerable wicked Are Some of these, especially in Rural places, that they become not Reformers, but Deformers, none so dissolute and profane, none so forward to ebriety and vicious courses, none so backward in frequenting the assemblies of the Church, holy and religious exercises.
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But will you know the greatnesse of your wickednesse? surely, you betray the name of God, you abiure all comfort to your soules, you destroy your brethren, and draw fearefull iudgements vpon your selues.
But will you know the greatness of your wickedness? surely, you betray the name of God, you abjure all Comfort to your Souls, you destroy your brothers, and draw fearful Judgments upon your selves.
First, you betray the name of God, for that is giuen vnto you as a precious Treasure, which you ought to preserue, with all care, with al feare, with all reuerence. This donation, we may see in Deuteronomie, where hee permits man to sweare by his name,
First, you betray the name of God, for that is given unto you as a precious Treasure, which you ought to preserve, with all care, with all Fear, with all Reverence. This donation, we may see in Deuteronomy, where he permits man to swear by his name,
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and his heauenly promises, reuealed in his Word, that they will truly discharge their duties, reforming sinne, informing against sinne? what doe they then by the neglect hereof,
and his heavenly promises, revealed in his Word, that they will truly discharge their duties, reforming sin, informing against sin? what do they then by the neglect hereof,
but abiure all helpe of God, all comfort to their soules? Thirdly, they destroy their Brethren; for by obscuring their impieties, they nourish them in sinne, they incourage them in wickednesse,
but abjure all help of God, all Comfort to their Souls? Thirdly, they destroy their Brothers; for by obscuring their impieties, they nourish them in sin, they encourage them in wickedness,
and make their hearts stiffe & stubborne against repentance. Lastly, they draw fearefull iudgements against themselues; Iudgements, in respect of their own wickednesse;
and make their hearts stiff & stubborn against Repentance. Lastly, they draw fearful Judgments against themselves; Judgments, in respect of their own wickedness;
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Vpon which wee may well moralize, that men that haue once periured themselues, they are turned into a flint-stone, that is, most hard of heart, insensible of any goodnesse,
Upon which we may well moralise, that men that have once perjured themselves, they Are turned into a flintstone, that is, most hard of heart, insensible of any Goodness,
and so to enfranchise those which they had taken of the Romans, thought fit to send Marcus Marcellus, one of these Captiues, to the Romans, to know their minde herein, taking an oath of him for his returne.
and so to enfranchise those which they had taken of the Roman, Thought fit to send Marcus Marcellus, one of these Captives, to the Roman, to know their mind herein, taking an oath of him for his return.
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yet considering with himselfe, that he had taken oath to returne, did rather chuse to expose himselfe into the hands of his enemies, to die a miserable death,
yet considering with himself, that he had taken oath to return, did rather choose to expose himself into the hands of his enemies, to die a miserable death,
Finally, to conclude, be wee Superiours or Inferiours, be we Magistrates, Pastors, or Laitie, men of more priuate nature, let vs all be most cautious, to walke warily & sincerely in our places, to promote Gods glorie, to propagate his truth, to build vp the kingdome of Christ, to beat downe the kingdome of Satan: for this is cleare;
Finally, to conclude, be we Superiors or Inferiors, be we Magistrates, Pastors, or Laity, men of more private nature, let us all be most cautious, to walk warily & sincerely in our places, to promote God's glory, to propagate his truth, to built up the Kingdom of christ, to beatrice down the Kingdom of Satan: for this is clear;
To which Father and Sonne, with their most holy Spirit, be ascribed all power, all glorie, all maiestie, all dominion, all praise and thanksgiuing, from this time for euermore. Amen. FINIS.
To which Father and Son, with their most holy Spirit, be ascribed all power, all glory, all majesty, all dominion, all praise and thanksgiving, from this time for evermore. Amen. FINIS.
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Iouinians and Libertines: Anabaptists and Familists, their Successors agreeing in this, That the regenerate are free from sinne: of this opinion were also the Cathari.
Iovinians and Libertines: Anabaptists and Familists, their Successors agreeing in this, That the regenerate Are free from sin: of this opinion were also the Cathari.
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Psal. 139. Dauid. a iustified person, as effectually couered with Christs righteousnes, as we are now, although the Antagonists to build vp a Limbo deny it.
Psalm 139. David. a justified person, as effectually covered with Christ righteousness, as we Are now, although the Antagonists to built up a Limbo deny it.
The difference betweene the Fathers vnder the Law, and the Saints of God now, wherein it chiefly consisteth. This blessing being then for the most part exhibited vnto that one peculiar Nation of the Iewes.
The difference between the Father's under the Law, and the Saints of God now, wherein it chiefly Consisteth. This blessing being then for the most part exhibited unto that one peculiar nation of the Iewes.
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To this purpose speakes Bucer also very clearely vpon the third to the Romans: Scriptura eandem facit Iusticiam Abrahae ac omnium qui vestigia fidei huius sequuntur, tam ex Iudeis, quàm ex Gentibus. And in like manner vpon the fifth Chapter to the Romans. And the Couenant is plaine, Malac. 2. Whereupon Bucer concludes, Non amplius, &c. The Euangelicall Ministerie hath no more (that is, larger promise) then the Leuiticall, but that it hath it after a more excellent manner.
To this purpose speaks Bucer also very clearly upon the third to the Roman: Scripture eandem facit Iusticiam Abraham ac omnium qui vestigia fidei Huius sequuntur, tam ex Jews, quàm ex Gentibus. And in like manner upon the fifth Chapter to the Romans. And the Covenant is plain, Malachi 2. Whereupon Bucer concludes, Non Amplius, etc. The Evangelical Ministry hath no more (that is, larger promise) then the Levitical, but that it hath it After a more excellent manner.
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