A divine cordiall for a devout soule Composed out of a serious discourse upon sinne against the Holy Ghost: as it was laid open in the full nature and appendices thereof. In a sermon preached at Taunton in the county of Somerset, upon Monday, April 4. 1653. In the assize week. By William Sclater, Doctor in Divinity, now preacher of the Word of God in Broadstreet, London.
Yet sith the divine providence hath so disposed, I willingly submit thereto, choosing rather to expose my weaknesse to the pious candor of this so intelligent Auditory,
Yet sith the divine providence hath so disposed, I willingly submit thereto, choosing rather to expose my weakness to the pious candor of this so intelligent Auditory,
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The Apostle from the fourteenth verse to the last, in this Chapter, sheweth us (as the Diamonds set in the Rings of these three Epistles) sundry eminent and eximious Priviledges belonging to the regenerate sons and daughters of God:
The Apostle from the fourteenth verse to the last, in this Chapter, shows us (as the Diamonds Set in the Rings of these three Epistles) sundry eminent and eximious Privileges belonging to the regenerate Sons and daughters of God:
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such are, 1. Assurance of audience in Prayers, provided they order their devotions according to his will, ver. 14. 2. Immunity from Apostacy. 3. Knowledge of Regeneration. 4. Certaine and infallible perswasion of the truth of mysteries of Faith, Knowledge of the True God,
such Are, 1. Assurance of audience in Prayers, provided they order their devotions according to his will, ver. 14. 2. Immunity from Apostasy. 3. Knowledge of Regeneration. 4. Certain and infallible persuasion of the truth of Mysteres of Faith, Knowledge of the True God,
wherefore S. John withall insinuates an Exhortation, that as they had received this favour of God to be heard in their requests both for themselves and others,
Wherefore S. John withal insinuates an Exhortation, that as they had received this favour of God to be herd in their requests both for themselves and Others,
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And then is added a prolepsis, ver. 17. Is not all unrighteousnesse sin? all sin deadly? to which he answers, 1. By Concession, yes, All unrighteousnesse is sin. 2. By an NONLATINALPHABET,
And then is added a prolepsis, ver. 17. Is not all unrighteousness since? all since deadly? to which he answers, 1. By Concession, yes, All unrighteousness is since. 2. By an,
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or wherein it consisteth. 2. To unfold the reason of the stile, or titles that are given it in the Scriptures. 3. The dangerous issue, and effect of the same.
or wherein it Consisteth. 2. To unfold the reason of the style, or titles that Are given it in the Scriptures. 3. The dangerous issue, and Effect of the same.
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Saint Ambrose acquaints us of the Novatian Heretiques of old, who by sins unto Death, that is, such sins as are mortall in the event, understood all sins that are committed against Knowledge and Conscience, voluntarily after Baptisme;
Saint Ambrose acquaints us of the Novatian Heretics of old, who by Sins unto Death, that is, such Sins as Are Mortal in the event, understood all Sins that Are committed against Knowledge and Conscience, voluntarily After Baptism;
for, besides what we find in S. Cyprian, and other ancient Fathers of the Church, touching the restoring of relapsed Christians, who having fallen through fear, under the rage and violence of the Primitive Persecutions, were, notwithstanding, upon their Exomologesis, and testimony given of their Repentance,
for, beside what we find in S. Cyprian, and other ancient Father's of the Church, touching the restoring of relapsed Christians, who having fallen through Fear, under the rage and violence of the Primitive Persecutions, were, notwithstanding, upon their Exomologesis, and testimony given of their Repentance,
and desire of restitution, admitted againe into the communion of the Church: We know that Moses prayed for the Jewes sinning voluntarily, Exod. 32.11. so also Samuel, 1 Sam. 12.23. and S. Stephen, Acts 7.59, 60. and their prayers were heard:
and desire of restitution, admitted again into the communion of the Church: We know that Moses prayed for the Jews sinning voluntarily, Exod 32.11. so also Samuel, 1 Sam. 12.23. and S. Stephen, Acts 7.59, 60. and their Prayers were herd:
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We read likewise of some in Pergamus, even in this Apostle S. John's owne time, who (after Calling) held the hatefull Doctrine of the Nicolaitans, who yet were again invited unto Repentance, Rev. 2.16. and by that means came within the number of such as might be prayed for.
We read likewise of Some in Pergamos, even in this Apostle S. John's own time, who (After Calling) held the hateful Doctrine of the Nicolaitans, who yet were again invited unto Repentance, Rev. 2.16. and by that means Come within the number of such as might be prayed for.
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If any sin unto death, that is, commit any mortall sin, and impenitently persists therein, unto death, for such an one pray not, namely, say they, after death;
If any since unto death, that is, commit any Mortal since, and impenitently persists therein, unto death, for such an one pray not, namely, say they, After death;
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Yea, we read in the History of the Church, that the primitive Christians observing the obstinate impenitency of that Monster Julian the Apostate, made set prayers, not for him,
Yea, we read in the History of the Church, that the primitive Christians observing the obstinate impenitency of that Monster Julian the Apostate, made Set Prayers, not for him,
besides this, even by the School-mens owne confession, soules departed are extra statum merendi, & demerendi, out of a condition of meriting or demeriting by action;
beside this, even by the Schoolmen's own Confessi, Souls departed Are extra Statum merendi, & demerendi, out of a condition of meriting or demeriting by actium;
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Leaving then these erroneous conceipts about this sin, come we, next, to examine the Nature of it, according to the Orthodox judgements of Reformed Divines,
Leaving then these erroneous conceits about this since, come we, next, to examine the Nature of it, according to the Orthodox Judgments of Reformed Divines,
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wherefore, they are said to be once enlightned, Heb. 6.4. NONLATINALPHABET, to have a great measure of Illumination in the mysteries of the Gospel; and againe, Heb. 10.26. to have received the knowledge of the truth, and to have known the way of righteousnes, 2 Pet. 2.21. & 1 Tim. 4.1.
Wherefore, they Are said to be once enlightened, Hebrew 6.4., to have a great measure of Illumination in the Mysteres of the Gospel; and again, Hebrew 10.26. to have received the knowledge of the truth, and to have known the Way of righteousness, 2 Pet. 2.21. & 1 Tim. 4.1.
yet sin they not against the holy Ghost, not this particular sin here said to be unto death. 2. Besides this knowledge, which happily may be occasioned by some general declaration of the truth of the Gospel;
yet sin they not against the holy Ghost, not this particular since Here said to be unto death. 2. Beside this knowledge, which happily may be occasioned by Some general declaration of the truth of the Gospel;
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and a full conviction of the judgement, so that they cannot but see, and know, that 'tis the truth which they set themselves against; therefore the terms, Heb. 10.26. and 2 Pet. 2.21.
and a full conviction of the judgement, so that they cannot but see, and know, that it's the truth which they Set themselves against; Therefore the terms, Hebrew 10.26. and 2 Pet. 2.21.
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but NONLATINALPHABET, an acknowledgement of the same; as they spake, Acts 4.16. What shall we doe to these men, for that indeed a notable miracle hath been done by them, is manifest to all them that dwell in Hierusalem, and we cannot deny it.
but, an acknowledgement of the same; as they spoke, Acts 4.16. What shall we do to these men, for that indeed a notable miracle hath been done by them, is manifest to all them that dwell in Jerusalem, and we cannot deny it.
and out of some tast of the good word of God, being affected with the comforts it conteins, they take some fleshly joy therein, in hope to partake the blessed state of Gods Children in the life to come;
and out of Some taste of the good word of God, being affected with the comforts it contains, they take Some fleshly joy therein, in hope to partake the blessed state of God's Children in the life to come;
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In relation to the former sort, there is, 1. Abnegation and denyall of the truth of the Gospel received, against distinct knowledge and conviction of enlightned conscience;
In Relation to the former sort, there is, 1. Abnegation and denial of the truth of the Gospel received, against distinct knowledge and conviction of enlightened conscience;
its noted of Pharisees, that they had made an Ordinance, that whosoever confessed, or joyned himselfe to Christ, he should be cast out of their Synagogue,
its noted of Pharisees, that they had made an Ordinance, that whosoever confessed, or joined himself to christ, he should be cast out of their Synagogue,
but even by rewards and preferments, he laboured to draw Christians to blaspheme, and to abjure the Galilean (as that miscreant scoffingly called Christ) and to joyne with him in the worship of Idols. 3. To these may be added violent persecution of the Professors of the Christian Truth,
but even by rewards and preferments, he laboured to draw Christians to Blaspheme, and to abjure the Galilean (as that miscreant scoffingly called christ) and to join with him in the worship of Idols. 3. To these may be added violent persecution of the Professors of the Christian Truth,
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for Truths sake, to the utmost of power, Joh. 8.40. They [ sought ] to kill Christ himselfe who told them the truth, which he had heard of God; and John 5.16.
for Truths sake, to the utmost of power, John 8.40. They [ sought ] to kill christ himself who told them the truth, which he had herd of God; and John 5.16.
it's said, that the Jewes persecuted Jesus; yea, and after his crucifixion, made use of all manner of instruments, whom they thought likely to be brought over to their party, some devout,
it's said, that the Jews persecuted jesus; yea, and After his crucifixion, made use of all manner of Instruments, whom they Thought likely to be brought over to their party, Some devout,
and honourable women (abusing the weaknesse of the sexe to strengthen their owne violence) and the chief men of a City, to raise persecution against Paul and Barnabas, for preaching Christ Jesus unto the people at Antioch. 13.50.
and honourable women (abusing the weakness of the sex to strengthen their own violence) and the chief men of a city, to raise persecution against Paul and Barnabas, for preaching christ jesus unto the people At Antioch. 13.50.
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Now, in those that are brought nearer unto Christ, there goeth with this sin, a willfull desertion of the truth, and Apostacy from it; 2 Pet. 2.21. They turne back from the holy Commandement delivered unto them.
Now, in those that Are brought nearer unto christ, there Goes with this since, a wilful desertion of the truth, and Apostasy from it; 2 Pet. 2.21. They turn back from the holy Commandment Delivered unto them.
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But, this point being very tender, it must accordingly be handled with caution and warinesse; and therefore you must here remember that ancient distinction, betwixt lapsus, and prolapsio, particular falls, and falling away:
But, this point being very tender, it must accordingly be handled with caution and wariness; and Therefore you must Here Remember that ancient distinction, betwixt lapsus, and prolapsio, particular falls, and falling away:
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That of Peter is almost peerlesse, so against his knowledge and conscience, execrably denying the knowledge of Christ, Mat. 26. And the like read we of sundry in the Primitive Church drawn, through fear, to deny the truth, and to worship Idols;
That of Peter is almost peerless, so against his knowledge and conscience, execrably denying the knowledge of christ, Mathew 26. And the like read we of sundry in the Primitive Church drawn, through Fear, to deny the truth, and to worship Idols;
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wherefore, partiall declinations, whether in judgement, as those effascinated Galatians declined, Gal. 3.1. Or in zeal, and affection, as the Angel of the Church in Ephesus, Re. 2.4.
Wherefore, partial declinations, whither in judgement, as those effascinated Galatians declined, Gal. 3.1. Or in zeal, and affection, as the Angel of the Church in Ephesus, Re. 2.4.
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these partiall declinations, I say, must be distinguished from this Apostacy, which we call whole, it being as Junius hath described it, Totius, ex toto, in totum defectio, a defection of the whole man, inward and outward, in judgment, conscience, will, memory, affections, from all Gospeltruth,
these partial declinations, I say, must be distinguished from this Apostasy, which we call Whole, it being as Junius hath described it, Totius, ex toto, in totum defectio, a defection of the Whole man, inward and outward, in judgement, conscience, will, memory, affections, from all Gospel truth,
and gracious goodnesse, to all impiety, joyned with an obstinate full resolution never to embrace the same, or any part thereof againe. These are their Facts.
and gracious Goodness, to all impiety, joined with an obstinate full resolution never to embrace the same, or any part thereof again. These Are their Facts.
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The Motive thereto, which specially gives the form, specifically framing it as it were to its proper nature, is Malice, obstinate spight, destinate hatred, wherein they are carried against the Gospel,
The Motive thereto, which specially gives the from, specifically framing it as it were to its proper nature, is Malice, obstinate spite, destinate hatred, wherein they Are carried against the Gospel,
& all those that embrace and profess it, treading under foot (even as swine doe Margarites, and precious pearls) the Son of God, counting the blood of the Covenant, wherewith they were sanctified,
& all those that embrace and profess it, treading under foot (even as Swine do Margarites, and precious Pearls) the Son of God, counting the blood of the Covenant, wherewith they were sanctified,
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When grace, for pure grace sake, is maliciously resisted, so that the grace of the spirit is the very ground of this whole pertinacious spight against the Spirit, the God of all sanctifying and saving grace.
When grace, for pure grace sake, is maliciously resisted, so that the grace of the Spirit is the very ground of this Whole pertinacious spite against the Spirit, the God of all sanctifying and Saving grace.
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obstinacy is, Induratae mentis in malitiâ pertinacia, as Peter Lombard describes it, a stubborn froward persisting of an hardned heart, in willfull malice, by which a man becomes,
obstinacy is, Induratae mentis in malitiâ Pertinacia, as Peter Lombard describes it, a stubborn froward persisting of an hardened heart, in wilful malice, by which a man becomes,
and is made impenitent, Heb. 6.4.6. It's impossible, not difficult onely, as some mince the matter) saith the Apostle, that such enlightned Apostates should be renewed againe unto repentance;
and is made impenitent, Hebrew 6.4.6. It's impossible, not difficult only, as Some mince the matter) Says the Apostle, that such enlightened Apostates should be renewed again unto Repentance;
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sometimes, perhaps, some of them com to a NONLATINALPHABET, to som after thought-taking, when they struggle with the wrath of God on their guilty black conscience,
sometime, perhaps, Some of them come to a, to Some After thought-taking, when they struggle with the wrath of God on their guilty black conscience,
and wish as Judas, that their sins had never been committed, only through horror under the apprehension of the everlasting vengeance of God that awaites them;
and wish as Judas, that their Sins had never been committed, only through horror under the apprehension of the everlasting vengeance of God that awaits them;
such men thus totally fallen, and finally rendred impenitent, become in all vitiousnesse far more vile then ever they were before their calling, 2 Pet. 2.20. their latter end is worse with them, than their beginning:
such men thus totally fallen, and finally rendered impenitent, become in all viciousness Far more vile then ever they were before their calling, 2 Pet. 2.20. their latter end is Worse with them, than their beginning:
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and it hath been found most true in all experience, that none ever have proved more swinish to wallow in the mire of all pollutions of flesh and spirit, then have vile Apostates;
and it hath been found most true in all experience, that none ever have proved more swinish to wallow in the mire of all pollutions of Flesh and Spirit, then have vile Apostates;
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But the Blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him:
But the Blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaks a word against the Son of man, it shall be forgiven him:
namely unto men capable of forgivenes, such are onely the elect of God, and the believing penitents (for its a knowne Maxime in Orthodox Divinity, Nulla peccata remittuntur reprobis, No sins are pardoned to the reprobate,
namely unto men capable of forgiveness, such Are only the elect of God, and the believing penitents (for its a known Maxim in Orthodox Divinity, Nulla Peccata remittuntur reprobis, No Sins Are pardoned to the Reprobate,
for as in the brightest serenity of the Moon, so the Church (which Solomon resembleth unto the Moon, Cant. 6.10.) hath when it is at the clearest, in its militant condition here below, some blots,
for as in the Brightest serenity of the Moon, so the Church (which Solomon resembles unto the Moon, Cant 6.10.) hath when it is At the Clearest, in its militant condition Here below, Some blots,
and spots that doe blemish often the pulchritude and beauty of it: insomuch that we read of some great Saints sinning, particularly, even grosse and enormous sins,
and spots that do blemish often the pulchritude and beauty of it: insomuch that we read of Some great Saints sinning, particularly, even gross and enormous Sins,
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yee shall read in the Genealogy of our Saviour Jesus Christ, a catalogue of persons speckled like Jacobs sheep (watered in the gutters of Laban ) into variety of sins, some Jewes, some Gentiles, all,
ye shall read in the Genealogy of our Saviour jesus christ, a catalogue of Persons speckled like Jacobs sheep (watered in the gutters of Laban) into variety of Sins, Some Jews, Some Gentiles, all,
or most of them tainted; for this end, among others, recorded, that miserable sinners might know that Christ came into the world as the universal Physitian, both able and willing to heal every diseased soul,
or most of them tainted; for this end, among Others, recorded, that miserable Sinners might know that christ Come into the world as the universal physician, both able and willing to heal every diseased soul,
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he is that pittying Samaritan, who cannot passe by a wounded spirit without pouring in the oyle of his mercy, had such but first a sight, and sense of their own wounds;
he is that pitying Samaritan, who cannot pass by a wounded Spirit without pouring in the oil of his mercy, had such but First a sighed, and sense of their own wounds;
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yea, he was such a Physitian, who for to save the lives, and to redeem the souls of penitent patients from death, most chearfully laid down his owne life, praying for them that mocked, reviled, crucified, murdered him;
yea, he was such a physician, who for to save the lives, and to Redeem the Souls of penitent patients from death, most cheerfully laid down his own life, praying for them that mocked, reviled, Crucified, murdered him;
yea here in this Scripture (but now named to you) that the blasphemy of the Son of man, that is, of Christ himself, who veiling for a time the glorious splendor of his Divinity, by the flesh of his obsure Humanity, was supposed by the ignorant Jewes, to be but a mean man,
yea Here in this Scripture (but now nam to you) that the blasphemy of the Son of man, that is, of christ himself, who veiling for a time the glorious splendour of his Divinity, by the Flesh of his Obscure Humanity, was supposed by the ignorant Jews, to be but a mean man,
though he were, at the same time, the King of glory, and so they filled their mouths with reproaches of him, charging him with whole volleyes of the highest blasphemies, stiling him deceiver, glutton, contemptuously, Samaritan, this fellow, a friend of Publicans and sinners, one who had a devil,
though he were, At the same time, the King of glory, and so they filled their mouths with Reproaches of him, charging him with Whole volleys of the highest Blasphemies, styling him deceiver, glutton, contemptuously, Samaritan, this fellow, a friend of Publicans and Sinners, one who had a Devil,
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This blasphemy (God in his justice denying the grace of repentance to it) this is utterly irremissible, everlastingly unpardonable, even unto all eternity;
This blasphemy (God in his Justice denying the grace of Repentance to it) this is utterly irremissible, everlastingly unpardonable, even unto all eternity;
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nor in the world to come, understand it thus, not as supposing, by that expression, any hopes remaining (after death) to any other kind of sinners, whose life expired,
nor in the world to come, understand it thus, not as supposing, by that expression, any hope's remaining (After death) to any other kind of Sinners, whose life expired,
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as it was lead in a course of presumptuous impenitency (as the great Patrons of purgatory would perswade their ignorant & besotted proselites) but this is only a distribution,
as it was led in a course of presumptuous impenitency (as the great Patrons of purgatory would persuade their ignorant & besotted Proselytes) but this is only a distribution,
and used it is, it may be, purposely to lay a stumbling-block in the way of the obstinate, to restrain and to withhold them from sinning so desperately,
and used it is, it may be, purposely to lay a stumbling-block in the Way of the obstinate, to restrain and to withhold them from sinning so desperately,
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but the sin against the Spirit hath no remission, because there is no way of expiation, there being by God in judgment intercluded the way to the mean of mercy, which is repentance;
but the since against the Spirit hath no remission, Because there is no Way of expiation, there being by God in judgement intercluded the Way to the mean of mercy, which is Repentance;
for saith the great Apostle, If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin, but a certain searful looking for of judgment,
for Says the great Apostle, If we sin wilfully After that we have received the knowledge of the truth, there remains no more sacrifice for since, but a certain searful looking for of judgement,
and fiery indignation, which shal devour the adversaries, Heb. 10.26, 27. And for this cause is it, that this sin is here stiled by S. John, NONLATINALPHABET, a sin unto death,
and fiery Indignation, which shall devour the Adversaries, Hebrew 10.26, 27. And for this cause is it, that this since is Here styled by S. John,, a since unto death,
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which second or eternal death consisteth in the everlasting seperation of both soul and body, from Gods gracious and glorious presence (which is the punishment also) & withall (which is the punishment of sense) the plunging of both into inexpressible torments with the devil, his accursed Angels,
which second or Eternal death Consisteth in the everlasting separation of both soul and body, from God's gracious and glorious presence (which is the punishment also) & withal (which is the punishment of sense) the plunging of both into inexpressible torments with the Devil, his accursed Angels,
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There is an inquiry made, Whether, indeed, a man may not so sin against one person of the Trinity, that in that Fact, he sins not against the whole Trinity? To which the resolution is, That virtually,
There is an inquiry made, Whither, indeed, a man may not so since against one person of the Trinity, that in that Fact, he Sins not against the Whole Trinity? To which the resolution is, That virtually,
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Alexander * Halensis (the Patriarch of the School Divines) Durandus, and other of that rank, conceive, that there are divine properties, in respect of their exercise, appropriated to the several persons,
Alexander * Halensis (the Patriarch of the School Divines) Durandus, and other of that rank, conceive, that there Are divine properties, in respect of their exercise, appropriated to the several Persons,
as power to the Father, wisedome to the Son, and goodnesse to the holy Ghost; so that a sin of weaknes or infirmity, is committed against the Father, that is, against the power of God;
as power to the Father, Wisdom to the Son, and Goodness to the holy Ghost; so that a since of weakness or infirmity, is committed against the Father, that is, against the power of God;
a sin of wickednesse, malice, or hatred, is committed against the holy Spirit, that is, against the goodnesse of God. But waving these curiosities, spun upon the wheel of mens quaint apprehensions, however in themselves (thus applyed) not wholy impertinent, this blasphemy is so called, not because it's intended so much against the person of the holy Ghost, the third person in the blessed Trinity,
a since of wickedness, malice, or hatred, is committed against the holy Spirit, that is, against the Goodness of God. But waving these curiosities, spun upon the wheel of men's quaint apprehensions, however in themselves (thus applied) not wholly impertinent, this blasphemy is so called, not Because it's intended so much against the person of the holy Ghost, the third person in the blessed Trinity,
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It's so stiled, sayes he, partly in regard of the ministration of the spirit, which is the glorious Gospel, he applying and sweetly diffusing into the hearts of all contrite and disconsolate Christians, the comforts and promises of grace therein contained, through the blood of Jesus Christ, 2 Cor. 3.8. in respect whereof he is likewise stiled, The Comforter, John 15.26. And partly also in regard of his office, which is illumination, and enlightning of the minds of his elect, Eph. 1.18. in respect whereof he is in his operation compared to fire, Mat. 3.11. as well for light, as for heat, and therefore the shunning of that light is called, the Quenching of the Spirit, 1 Thess. 5.19. And lastly, in regard of his gracious testimony, and witnesse, testifying and witnessing to the spirit of believers, That they are the sons of God, Rom. 8.16. To which also may be added his directive manuduction, leading the elect into all necessary fundamental truth, Joh. 16.13.
It's so styled, Says he, partly in regard of the ministration of the Spirit, which is the glorious Gospel, he applying and sweetly diffusing into the hearts of all contrite and disconsolate Christians, the comforts and promises of grace therein contained, through the blood of jesus christ, 2 Cor. 3.8. in respect whereof he is likewise styled, The Comforter, John 15.26. And partly also in regard of his office, which is illumination, and enlightening of the minds of his elect, Ephesians 1.18. in respect whereof he is in his operation compared to fire, Mathew 3.11. as well for Light, as for heat, and Therefore the shunning of that Light is called, the Quenching of the Spirit, 1 Thess 5.19. And lastly, in regard of his gracious testimony, and witness, testifying and witnessing to the Spirit of believers, That they Are the Sons of God, Rom. 8.16. To which also may be added his directive manuduction, leading the elect into all necessary fundamental truth, John 16.13.
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We may not, in the next place, omit to take notice of the Epithite that is given to it in another Scripture, at which I gave a glance but now; it is in Psa. 19.13.
We may not, in the next place, omit to take notice of the Epithet that is given to it in Another Scripture, At which I gave a glance but now; it is in Psa. 19.13.
besides all this, Foulest ingratitude to that God who offered so great grace to their souls, declared by their blaspheming the truth, oppugning the speaking of it,
beside all this, Foulest ingratitude to that God who offered so great grace to their Souls, declared by their blaspheming the truth, Oppugning the speaking of it,
but utterly uncapable of pardon, through a just Ordinance of God, shutting up the fountaine of his mercy against the souls of such impious and godlesse miscreants:
but utterly uncapable of pardon, through a just Ordinance of God, shutting up the fountain of his mercy against the Souls of such impious and godless miscreants:
and hither, to this purpose, may well be applyed that passage in Solomons Proverbs, Pro. 28.18. where he saith, that whoso walketh uprightly, shall be saved, but he that is perverse in his wayes, shall fall at once;
and hither, to this purpose, may well be applied that passage in Solomons Proverbs, Pro 28.18. where he Says, that whoso walks uprightly, shall be saved, but he that is perverse in his ways, shall fallen At once;
the emphasis lyeth in that clause [ at once ] Semel dicitur cadere qui irreparabiliter cadit, as Halensis expounds it, he is said to fall at once, who fals beyond hope of recovery, irreparably,
the emphasis lies in that clause [ At once ] Semel dicitur Cadere qui irreparabiliter Cadit, as Halensis expounds it, he is said to fallen At once, who falls beyond hope of recovery, irreparably,
and so that texs is meant, not of a common slipping aside, but of a final back sliding (Perversis graditur viis, id est, perfectè versis) which happeneth in final impenitency:
and so that texs is meant, not of a Common slipping aside, but of a final back sliding (Perversis graditur viis, id est, perfectè versis) which Happeneth in final impenitency:
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when he declared that their sin [ remained ] that whereas a sin of ignorance (though in it selfe enormous) might be capable of pardon, which is evident from many Scriptures and examples,
when he declared that their sin [ remained ] that whereas a since of ignorance (though in it self enormous) might be capable of pardon, which is evident from many Scriptures and Examples,
Yet, their presumptuous blaspheming against professed knowledge, clear sight, and evidence of truth, this their sin was not a slight or a transient act,
Yet, their presumptuous blaspheming against professed knowledge, clear sighed, and evidence of truth, this their since was not a slight or a Transient act,
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So then, to recapitulate the sum of all, the Sin against the Holy Ghost is no lesse then, A willfull malicious, and obstinate denying of the foundation, renounsing Christ Jesus as the Mediator and Redeemer of the world;
So then, to recapitulate the sum of all, the since against the Holy Ghost is no less then, A wilful malicious, and obstinate denying of the Foundation, renouncing christ jesus as the Mediator and Redeemer of the world;
It is a to tall Apostacy from the Faith, when the whole man revolteth from the whole Christian Religion, wholly, with an obstinate resolution never to returne to it any more;
It is a to tall Apostasy from the Faith, when the Whole man revolteth from the Whole Christian Religion, wholly, with an obstinate resolution never to return to it any more;
his stubborn and reprobate heart is not so tender, but being past all sorrow and feeling, rather (as one farther adds to expresse the measure of it) rejoyceth and boasteth in his desperate and malicious obstinacy.
his stubborn and Reprobate heart is not so tender, but being passed all sorrow and feeling, rather (as one farther adds to express the measure of it) Rejoiceth and boasts in his desperate and malicious obstinacy.
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and as Belshazzar's at the fight of the hand-writing upon the wall (whilest he sat quaffing in the vessels of the sanctuary) the joynts of their loynes be loosed,
and as Belshazzar's At the fight of the handwriting upon the wall (whilst he sat quaffing in the vessels of the sanctuary) the Joints of their loins be loosed,
Beloved Christians, according to the grievous nature of this sin, so let all those use the meditation of it, whom God hath called to the knowledge of Jesus Christ, that by meditation of the foulnesse of it, their care may be encreased to preserve themselves from it:
beloved Christians, according to the grievous nature of this since, so let all those use the meditation of it, whom God hath called to the knowledge of jesus christ, that by meditation of the foulness of it, their care may be increased to preserve themselves from it:
It's a great favour God hath granted us, that unto us he hath vouch safed, in the means, the knowledge of himselfe, in the face of Jesus Christ, he hath not dealt so with many Nations more, that herewithall he hath daigned also to enlighten the eyes of our understanding, to know the mystery of Godlinesse, he hath not dealt so with many Children of the Church;
It's a great favour God hath granted us, that unto us he hath vouch safed, in the means, the knowledge of himself, in the face of jesus christ, he hath not dealt so with many nations more, that herewithal he hath deigned also to enlighten the eyes of our understanding, to know the mystery of Godliness, he hath not dealt so with many Children of the Church;
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Among many Preservatives that might happily be set down, to keep men from Apostacy, and from this great sin, give me leave to offer to your considerations, these following.
Among many Preservatives that might happily be Set down, to keep men from Apostasy, and from this great since, give me leave to offer to your considerations, these following.
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so it's become now likewise a disease in the spiritual part of men, they swel like the ancient Gnosticks with knowledge in the brain, with puffing speculations swiming in the head,
so it's become now likewise a disease in the spiritual part of men, they swell like the ancient Gnostics with knowledge in the brain, with puffing speculations swimming in the head,
it's dangerous to slight the strokes thereof, when it smites thee for the act, and perpetration of that, whereof thy conscience is convinced it is sin;
it's dangerous to slight the Strokes thereof, when it smites thee for the act, and perpetration of that, whereof thy conscience is convinced it is since;
when men stop their ears against the directions of that secret Monitor which God (as his principal Vice-gerent in the soul) hath placed in every bosome, they are in great peril of a down-fal;
when men stop their ears against the directions of that secret Monitor which God (as his principal Vicegerent in the soul) hath placed in every bosom, they Are in great peril of a downfall;
yea, that's the means, at length to make it filent, and so by degrees in the issue, through custom, sensles, which in sensibility is the most dangerous state of the conscience, Scio longius â salute absistere membrum quod obstupuit,
yea, that's the means, At length to make it filent, and so by Degrees in the issue, through custom, senseless, which in sensibility is the most dangerous state of the conscience, Scio Longius â salute absistere Limb quod obstupuit,
That one example is memorable of Hymineus and Alexander, who having not joyned to their Science Conscience, having put away the one, they lost the soundnes of the other,
That one Exampl is memorable of Hymenaeus and Alexander, who having not joined to their Science Conscience, having put away the one, they lost the soundness of the other,
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and made shipwrack of their Faith, 1 Tim. 1.19.20. 3. Cherish by all means the sweet motions of grace, and of the spirit of God: 1 Thes: 5.19. O take heed, vex him not. Isa: 63.10. grieve him not: Eph: 4.30. rather let thine ears hear that word behind thee, saying:
and made shipwreck of their Faith, 1 Tim. 1.19.20. 3. Cherish by all means the sweet motions of grace, and of the Spirit of God: 1 These: 5.19. O take heed, vex him not. Isaiah: 63.10. grieve him not: Ephesians: 4.30. rather let thine ears hear that word behind thee, saying:
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This is the way, walk ye in it, Isa. 30.21: it may be there are many of you here present, who now hear this no•se this day, in the Ministry of this very word now spoken into your ears.
This is the Way, walk you in it, Isaiah 30.21: it may be there Are many of you Here present, who now hear this no•se this day, in the Ministry of this very word now spoken into your ears.
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and deem them (through the deceitfulnes of their hearts, the deceitfulnes of sin, & the cunning insinuations of Sathan) but fits of melancholy arising from the naturall complexion of the body,
and deem them (through the deceitfulness of their hearts, the deceitfulness of since, & the cunning insinuations of Sathan) but fits of melancholy arising from the natural complexion of the body,
and of instigations (unto which steps is possible, as if I had time might be demonstrated for an unregenerate man to ascend) but chiefly in respect of prevalence,
and of instigations (unto which steps is possible, as if I had time might be demonstrated for an unregenerate man to ascend) but chiefly in respect of prevalence,
so that by way of eminence, and ruling predominancy, you are led by him, then are you the sons of God in good earnest: 4. Prudently notice, and with all spirituall circumspection, observe thy declinings,
so that by Way of eminence, and ruling predominancy, you Are led by him, then Are you the Sons of God in good earnest: 4. Prudently notice, and with all spiritual circumspection, observe thy declinings,
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and some Prophets, and some Evangelists, and some Pastors, and Teachers for the work of the Ministery, not only to gather the Saints together, by planting of true Doctrine in the Church;
and Some prophets, and Some Evangelists, and Some Pastors, and Teachers for the work of the Ministry, not only to gather the Saints together, by planting of true Doctrine in the Church;
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but also to confirm, strengthen, settle, stablish, yea to [ perfect ] the same Saints, under the use of the same means of their first calling; see to this purpose:
but also to confirm, strengthen, settle, establish, yea to [ perfect ] the same Saints, under the use of the same means of their First calling; see to this purpose:
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and being risen, I will go about the City in the streets, and in the broad wayes, I will seek him whom my soul loveth, that is, among those who stand idle,
and being risen, I will go about the city in the streets, and in the broad ways, I will seek him whom my soul loves, that is, among those who stand idle,
to imply, that whilest she sought for Christ, where indeed He was to be found, namely, by the footsteps of the flocks, and by the shepherds tents: Cant: 1.8.
to imply, that whilst she sought for christ, where indeed He was to be found, namely, by the footsteps of the flocks, and by the shepherd's tents: Cant: 1.8.
to the like purpose also may we hither apply that gloss which S. Bernard gives upon the withdrawing of Thomas from the company of the other Apostles unto whom the Lord Christ manifested Himself after his resurrection,
to the like purpose also may we hither apply that gloss which S. Bernard gives upon the withdrawing of Thomas from the company of the other Apostles unto whom the Lord christ manifested Himself After his resurrection,
Wherefore is it, that the Apostle so zealously exhorts the Hebrews, Hebr: 10.25. not to forsake the assembling of themselves together, as the manner of some is:
Wherefore is it, that the Apostle so zealously exhorts the Hebrews, Hebrew: 10.25. not to forsake the assembling of themselves together, as the manner of Some is:
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and, that man after Gods own heart, see how restless his soul is, till he could (after a forced absence from thence) again visit those amiable tabernacles of the Lord of hosts;
and, that man After God's own heart, see how restless his soul is, till he could (After a forced absence from thence) again visit those amiable Tabernacles of the Lord of hosts;
the one of a woman under her NONLATINALPHABET (with whom there is pallor in ore, & tremor in corde ) her fits of longing, which if unsatisfied endanger swooning, yea often life it self: Psal: 84.2. My soul longeth, yea, even fainteth for the cou•ts of the Lord:
the one of a woman under her (with whom there is pallor in over, & tremor in cord) her fits of longing, which if unsatisfied endanger swooning, yea often life it self: Psalm: 84.2. My soul Longeth, yea, even fainteth for the cou•ts of the Lord:
If thou willingly lye down under the power, dominion, reign of any one known sin, whereof thy judgment and conscience, upon clear evidence of Scripture is convinced that it is a sin, thou canst not promise thy self an immunity,
If thou willingly lie down under the power, dominion, Reign of any one known since, whereof thy judgement and conscience, upon clear evidence of Scripture is convinced that it is a since, thou Canst not promise thy self an immunity,
Now, for the proof of this, consult I beseech you, with that clear Text, Psal: 19.13. Keep back thy servant also from presumptuous sins, let them not have [ dominion ] over me:
Now, for the proof of this, consult I beseech you, with that clear Text, Psalm: 19.13. Keep back thy servant also from presumptuous Sins, let them not have [ dominion ] over me:
from this Scripture it is very clear that even David himself could not secure himself from this sin, in case he had born with himself under the [ reigne ] of particular presumptions:
from this Scripture it is very clear that even David himself could not secure himself from this since, in case he had born with himself under the [ Reign ] of particular presumptions:
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Certainly, I dare say he was of his mind, a man as he, enlightned a Member of the Church, living under the dominion of any sin, was endangered to the sin against the Holy Ghost, which here he cals the great transgression:
Certainly, I Dare say he was of his mind, a man as he, enlightened a Member of the Church, living under the dominion of any since, was endangered to the since against the Holy Ghost, which Here he calls the great Transgression:
what sin, or degree of sin can a man secure himself from? Eph: 4.19. When a man is once past feeling, he gives himself to commit sin with greedines,
what since, or degree of since can a man secure himself from? Ephesians: 4.19. When a man is once past feeling, he gives himself to commit since with greediness,
Wherefore dear Christians, and Countrymen, suffer the word of exhortation, and let the admonition be that of Paul, 2 Tim: 2.19. Let every one that names the name of Christ depart from iniquity.
Wherefore dear Christians, and Countrymen, suffer the word of exhortation, and let the admonition be that of Paul, 2 Tim: 2.19. Let every one that names the name of christ depart from iniquity.
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therefore be exhorted, and the more also, for that its strange to see the strong delusion sent upon many, that though they bless themselves in their wickednes,
Therefore be exhorted, and the more also, for that its strange to see the strong delusion sent upon many, that though they bless themselves in their wickedness,
whereas its demonstrative from what hath been thus collected from this of David, that no man can promise himself a freedome from the foulest sins, in whom any sin reigns.
whereas its demonstrative from what hath been thus collected from this of David, that no man can promise himself a freedom from the Foulest Sins, in whom any since reigns.
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Lastly, (for I hasten) let not that be forgotten of the Apostle, Heb: 6.1. who upon this very ground, admonisheth saying, Let us go on unto perfection: compare 2 Pet: 3.18. For its impossible that if we fall away, (he means universally) we should again be renewed unto a true repentance;
Lastly, (for I hasten) let not that be forgotten of the Apostle, Hebrew: 6.1. who upon this very ground, Admonisheth saying, Let us go on unto perfection: compare 2 Pet: 3.18. For its impossible that if we fallen away, (he means universally) we should again be renewed unto a true Repentance;
and let his spirit make diligent search, examine and cry himself into what degrees of this sin he hath grown, that as Peter spake to that Simon, If it be possible, his sin may be forgiven him, whilst every one endeavours to recover his first estate,
and let his Spirit make diligent search, examine and cry himself into what Degrees of this since he hath grown, that as Peter spoke to that Simon, If it be possible, his since may be forgiven him, while every one endeavours to recover his First estate,
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lamentable is the state of many resisting the truth, and too much opposing against it, whereby the course of the Gospel is not a little stopped, at lest in the purity thereof:
lamentable is the state of many resisting the truth, and too much opposing against it, whereby the course of the Gospel is not a little stopped, At lest in the purity thereof:
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I come now to apply it with a more particular respect unto such of Gods servants as have a more special interst in his favour, such as are actually regenerate, and born of God.
I come now to apply it with a more particular respect unto such of God's Servants as have a more special Interest in his favour, such as Are actually regenerate, and born of God.
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and of that everlasting Covenant of grace made to thy soul, and ratified in the blood of Jesus Christ, whose bloud speaketh better things then the blood of Abel; Abels bloud cryed unto Heaven or vengeance,
and of that everlasting Covenant of grace made to thy soul, and ratified in the blood of jesus christ, whose blood speaks better things then the blood of Abel; Abel's blood cried unto Heaven or vengeance,
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Know thou this, whosoever thou art that indeed fearest God in simplicity of heart, so long as a man holds the way of righteousnes in the course of his life,
Know thou this, whosoever thou art that indeed Fearest God in simplicity of heart, so long as a man holds the Way of righteousness in the course of his life,
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so the Heart of Man to Man, Preverbs 27.19. and it hath been the case of divers others, even renowned Saints) I say it may sometimes befall a godly soul, what it did to David, and Heman; the one Psal: 77.7.8.9. passionately bemoaning himself, and dolefully putting the question, (as speaking after his present sence.) Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah.
so the Heart of Man to Man, Preverbs 27.19. and it hath been the case of diverse Others, even renowned Saints) I say it may sometime befall a godly soul, what it did to David, and Heman; the one Psalm: 77.7.8.9. passionately bemoaning himself, and dolefully putting the question, (as speaking After his present sense.) Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? does his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender Mercies? Selac.
Compare Psalm: 38. and also Psalm the 6. and Psalm 32.3, 4. and the other almost throughout the whole 88th Psalm complaineth of the clouds from heaven,
Compare Psalm: 38. and also Psalm the 6. and Psalm 32.3, 4. and the other almost throughout the Whole 88th Psalm Complaineth of the Clouds from heaven,
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Beloved, here under these mournfull expressions ye see what blacknesse now was upon the perplexed spirits even of these great Saints of God, for the present time:
beloved, Here under these mournful expressions you see what blackness now was upon the perplexed spirits even of these great Saints of God, for the present time:
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and (as that not more learned, than devout Divine M. ( Hooker goes on, in flowrs of heavenly Rhetorick to set this out) our hearts are heavy in our bodies as lead, our sighes beat as thick as a swift pulse, our tears do wash the beds wherein we lye,
and (as that not more learned, than devout Divine M. (Hooker Goes on, in flowers of heavenly Rhetoric to Set this out) our hearts Are heavy in our bodies as led, our sighs beatrice as thick as a swift pulse, our tears do wash the Beds wherein we lie,
and readiest to forgive a sinne: Tam pater nemo, Tam pius nemo, Tertul. Take the Apostles counsel, Heb. 10.32.35. Cast not therefore away your confidence, which hath great recompence of reward;
and Readiest to forgive a sin: Tam pater nemo, Tam Pius nemo, Tertulian Take the Apostles counsel, Hebrew 10.32.35. Cast not Therefore away your confidence, which hath great recompense of reward;
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Chide down thy diffidence and distrustfull passions, and say, Why art thou thus cast downe ô my soule? and why art thou disquieted within me? Hope thou in God,
Chide down thy diffidence and distrustful passion, and say, Why art thou thus cast down o my soul? and why art thou disquieted within me? Hope thou in God,
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Repetitions are no vaine Tautologies in holy Writ, they are used as Pharaoh's dreams were doubled, to assure the Saints of the more certain confirmation of what the Spirit of truth hath spoken:
Repetitions Are no vain Tautologies in holy Writ, they Are used as Pharaoh's dreams were doubled, to assure the Saints of the more certain confirmation of what the Spirit of truth hath spoken:
O take heed of that ugly sin, of all others the most odious, and black in the eyes of that God whose glorious grace superaboundeth over mans sin, I meane that monstrous sinne of Despair, by which Judas the Traytor sinned more (saith an ancient Father) than by betraying his Lord, and Master Christ;
O take heed of that ugly since, of all Others the most odious, and black in the eyes of that God whose glorious grace superaboundeth over men since, I mean that monstrous sin of Despair, by which Judas the Traitor sinned more (Says an ancient Father) than by betraying his Lord, and Master christ;
My sinne is greater then can be borne, Mentiris Cain, saith that devout Father, who himselfe, by his own Confessions (after the extravagancies of a vaine youth, wherein he followed too much the fight of his eyes, experimented the sweetnesse of those overflowing mercies, which do so much rejoyce,
My sin is greater then can be born, Mentiris Cain, Says that devout Father, who himself, by his own Confessions (After the extravagancies of a vain youth, wherein he followed too much the fight of his eyes, experimented the sweetness of those overflowing Mercies, which do so much rejoice,
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God doth not afflict willingly [ delippo ] or, from his heart, nor grieve the children of men, Lam. 3.33. There was never any man perished for want of mercy in God, but for want of his owne repentance in himselfe;
God does not afflict willingly [ delippo ] or, from his heart, nor grieve the children of men, Lam. 3.33. There was never any man perished for want of mercy in God, but for want of his own Repentance in himself;
Beloved, Desparation is a kind of NONLATINALPHABET or affection growing out of the sense of sin and wrath, it is malum arduum instans, & ineluctabile, as one stileth it,
beloved, Desperation is a kind of or affection growing out of the sense of since and wrath, it is malum arduum instans, & ineluctabile, as one styleth it,
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whereas the LORD himselfe is thy keeper, the LORD is thy shade upon thy right hand, Psal. 121.4, 5. and hath commanded thee to commit the keeping of thy soule to him, in well-doing,
whereas the LORD himself is thy keeper, the LORD is thy shade upon thy right hand, Psalm 121.4, 5. and hath commanded thee to commit the keeping of thy soul to him, in welldoing,
as unto a faithfull Creator, 1 Pet. 4.19. And by so doing, we have all a sure promise, 1 Pet. 1.5. To be kept by the power of God, through faith and salvation, A salvo conservantis conductu, non â vacillante conservati progressu:
as unto a faithful Creator, 1 Pet. 4.19. And by so doing, we have all a sure promise, 1 Pet. 1.5. To be kept by the power of God, through faith and salvation, A salvo conservantis conductu, non â vacillante conservati progressu:
Which evill, if given way unto (through the inveterate malice, and envy of the Devill) it may like that worm in Jonah's Gourd in a night, eate out all the very sap, and life of divine comfort:
Which evil, if given Way unto (through the inveterate malice, and envy of the devil) it may like that worm in Jonah's Gourd in a night, eat out all the very sap, and life of divine Comfort:
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Per ea, quae agnoscas praestita, discas sperare promissa, by those things which you have known performed, learn to hope for those things which are promised;
Per ea, Quae agnoscas praestita, discas sperare Promissa, by those things which you have known performed, Learn to hope for those things which Are promised;
to which meditation let us also joyne the serious consideration of that glorious Attribute in God, his Immutability and unchangeablenesse, Mal. 3.6. Jam. 1.17. and that in respect both of his power and goodnesse:
to which meditation let us also join the serious consideration of that glorious Attribute in God, his Immutability and unchangeableness, Malachi 3.6. Jam. 1.17. and that in respect both of his power and Goodness:
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Neither is his hand shortned, or his good will, no nor doth he faile to [ remember ] his Covenant of love made with Believers, Psal. 111.5. The Lord, saith the Apostle, is not unrighteous to forget, Heb. 6.10.
Neither is his hand shortened, or his good will, no nor does he fail to [ Remember ] his Covenant of love made with Believers, Psalm 111.5. The Lord, Says the Apostle, is not unrighteous to forget, Hebrew 6.10.
Hee is the same yesterday, and to day, and for ever to his chosen, Heb. 13.8. His past, or present mercy is still a warrant of his future love, because whom he loveth, he loveth unto the end, John 13.1. Understand it amore benevolentiae, with the love of benevolence;
He is the same yesterday, and to day, and for ever to his chosen, Hebrew 13.8. His past, or present mercy is still a warrant of his future love, Because whom he loves, he loves unto the end, John 13.1. Understand it amore benevolentiae, with the love of benevolence;
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and act of grace in Christ, to single him out by his name; as is observable in God toward his favourite Jacob, Isa. 43.1. Feare not, ô Jacob, for I have redeemed thee, I have called thee by thy [ Name ] thou art mine:
and act of grace in christ, to single him out by his name; as is observable in God towards his favourite Jacob, Isaiah 43.1. fear not, o Jacob, for I have redeemed thee, I have called thee by thy [ Name ] thou art mine:
Now Baronius and the Fry of the Roman Catholiques, from this priority of Order wherein S. Peter was now preferred, in a personall nomination, would coyne an argument for the oecumenical, universal supremacy of the Pope,
Now Baronius and the Fry of the Roman Catholics, from this priority of Order wherein S. Peter was now preferred, in a personal nomination, would coin an argument for the ecumenical, universal supremacy of the Pope,
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as the alone visible Monarch of the whole catholike Church disseminate all the world over, usurping withall an uncontroulable jurisdiction over all powers and consciences, by pretending to a personall succession of Peter in the Sea of Rome, although indeed he resemble him in nothing rightly,
as the alone visible Monarch of the Whole catholic Church disseminate all the world over, usurping withal an uncontrollable jurisdiction over all Powers and Consciences, by pretending to a personal succession of Peter in the Sea of Rome, although indeed he resemble him in nothing rightly,
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But away with those parasites of that man of sinne, and leaving those bladders of Antichristian haughtinesse and pride, to be crushed by the feet of that supream head of his Church, who is now hastning to the Judgement of the great Whore;
But away with those Parasites of that man of sin, and leaving those bladders of Antichristian haughtiness and pride, to be crushed by the feet of that supreme head of his Church, who is now hastening to the Judgement of the great Whore;
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Goe and tell Peter! Would any one have thought Peter in a capacity of regard from Christ, whom against a solemn protestation to the contrary he had denyed,
Go and tell Peter! Would any one have Thought Peter in a capacity of regard from christ, whom against a solemn protestation to the contrary he had denied,
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hence it was, that upon that planck of Repentance, after so dangerous a falling, he swam safe againe to the shoar of favour, and was received to mercy:
hence it was, that upon that plank of Repentance, After so dangerous a falling, he swam safe again to the shore of favour, and was received to mercy:
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First, to a woman, that as a woman had been first in the transgression, so should she be the first who partook in the manifestation of the compleat Redemption;
First, to a woman, that as a woman had been First in the Transgression, so should she be the First who partook in the manifestation of the complete Redemption;
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when our Saviour by his rising from the dead gave an assured evidence, and an infallible proof, that all the debt which was due to Gods Justice for the sins of Believers was now fully discharged, in that Christ their surety, who undertooke to satisfie, was acquitted from the prison of the Grave, the payns of death being loosed,
when our Saviour by his rising from the dead gave an assured evidence, and an infallible proof, that all the debt which was due to God's justice for the Sins of Believers was now Fully discharged, in that christ their surety, who undertook to satisfy, was acquitted from the prison of the Grave, the pains of death being loosed,
and lustfulnesse, so being forgiven much upon her Repentance, she testified her love to that Saviour who had pardoned her, by wiping his feet with the hair of her head,
and lustfulness, so being forgiven much upon her Repentance, she testified her love to that Saviour who had pardoned her, by wiping his feet with the hair of her head,
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So true is that sweet meditation of St. Cyprian, upon the gracious act of Christ in pardoning the penitent Thief on the Grosse, about his last expiration, quecun { que } necessitas cogat ad poenitudinem,
So true is that sweet meditation of Saint Cyprian, upon the gracious act of christ in pardoning the penitent Thief on the Gross, about his last expiration, quecun { que } Necessity cogat ad poenitudinem,
Nec quantitas Criminis, nec brevitas temporis nec vitae enormitas, nec Horae extremitas, (si vera contritio, si pura fuerit voluptatum mutatio) excludit a venia;
Nec Quantitas Criminis, nec Brevity Temporis nec vitae enormitas, nec Horae extremitas, (si vera Contritio, si Pura fuerit voluptatum Change) excludit a Venia;
though it be after a long wandring out of the wayes of righteousness; to which purpose is that we read of in the Canticles, Cant: 6.13. Return, return, O Shulamite, return, return;
though it be After a long wandering out of the ways of righteousness; to which purpose is that we read of in the Canticles, Cant: 6.13. Return, return, Oh Shulamite, return, return;
and return also from thy scarlet, and from thy crimson, and thine enormous transgressions; Quis non stupeat charitatem Dei spreti, & revocantis? as the same Father;
and return also from thy scarlet, and from thy crimson, and thine enormous transgressions; Quis non stupeat charitatem Dei spreti, & revocantis? as the same Father;
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O admirable love, every finger of Christ drops myrrhe, and healing in this passage, in this one single instance it shews it self in all its dimensions, in the breadth,
Oh admirable love, every finger of christ drops myrrh, and healing in this passage, in this one single instance it shows it self in all its dimensions, in the breadth,
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Who is not even stupified under the apprehension, and manifestation of so transcendent indulgence of the Lord from heaven to a miserable, wretched, relapsed sinner, who being offered love refuseth,
Who is not even Stupified under the apprehension, and manifestation of so transcendent indulgence of the Lord from heaven to a miserable, wretched, relapsed sinner, who being offered love Refuseth,
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yea despiseth it, and yet such, and so great is the Lords NONLATINALPHABET, his free love to mankind, that though they go astray like sheep from the fold, where they might be safe, wandring amidst wolves, by which they are in danger to be torn;
yea despises it, and yet such, and so great is the lords, his free love to mankind, that though they go astray like sheep from the fold, where they might be safe, wandering amid wolves, by which they Are in danger to be torn;
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Yea, as Calvin observes upon the carriage of the Father towards the repentant prodigal son returning, Redeuntem eminus agnoscit, at { que } eb viis u•nis amplectitur, Luk. 15.20.
Yea, as calvin observes upon the carriage of the Father towards the repentant prodigal son returning, Redeuntem eminus agnoscit, At { que } eb viis u•nis amplectitur, Luk. 15.20.
NONLATINALPHABET, as most sweetly Athanasius, to the same effect, No sin is irremissible, and unpardonable to any soul, that in an holy manner repenteth,
, as most sweetly Athanasius, to the same Effect, No since is irremissible, and unpardonable to any soul, that in an holy manner Repenteth,
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and continueth under that fin, without remorse impenitently is forgiveness denyed, who so finally persists under such a state, he it is, who finneth unto death.
and Continueth under that fin, without remorse impenitently is forgiveness denied, who so finally persists under such a state, he it is, who finneth unto death.
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and yet I have one word more to drop for comfort to a regenerate soul, which is like to that wine made by Christ at the marriage Feast at Cana of Gallilee, perhaps the good kept til last.
and yet I have one word more to drop for Comfort to a regenerate soul, which is like to that wine made by christ At the marriage Feast At Cana of Galilee, perhaps the good kept till last.
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This is that I would say, this blasphemy of the Holy Ghost, (so explained as ye have now heard it) this sin, which is thus said to be unto death? this sin I say is not incident at all into any one, whosoever is elect,
This is that I would say, this blasphemy of the Holy Ghost, (so explained as you have now herd it) this since, which is thus said to be unto death? this since I say is not incident At all into any one, whosoever is elect,
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I confesse that for divers good ends, that the God of all grace intendeth thereby, the choicest of Gods own People are sometimes under great distresses, shut up as it were NONLATINALPHABET, in a straight place, out of which they see not how to come forth;
I confess that for diverse good ends, that the God of all grace intends thereby, the Choicest of God's own People Are sometime under great Distresses, shut up as it were, in a straight place, out of which they see not how to come forth;
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And no marvel, because there are in this evill of a perplexed conscience, two things eminent above all others, which make it intoll erable, a wound not to be born;
And no marvel, Because there Are in this evil of a perplexed conscience, two things eminent above all Others, which make it intoll erable, a wound not to be born;
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When God himself writes bitter things against a soul, the venome of his arrows must needs drink up the very spirit within him. Quid prodest non habere conscium;
When God himself writes bitter things against a soul, the venom of his arrows must needs drink up the very Spirit within him. Quid profits non habere conscium;
habenti conscientiam? saith Lactantius, there needs no other testimony, where God himself is a. witness, and if the heart, that is the conscience, condemn a man, God is greater than the heart,
Habenti conscientiam? Says Lactantius, there needs no other testimony, where God himself is a. witness, and if the heart, that is the conscience, condemn a man, God is greater than the heart,
and knoweth all things, and will surely much more condemn him, being guilty: 1 Joh: 3.20, 21. Now who (affected with the consideration of his dreadfull Majesty) can stand before God immediatly,
and Knoweth all things, and will surely much more condemn him, being guilty: 1 John: 3.20, 21. Now who (affected with the consideration of his dreadful Majesty) can stand before God immediately,
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embitters all thy comforts, but a worse when alone, Wherfore a soul that is in such a case, (during the continuance of the same) it sits like a Pelican in the Wildernes, desolate distressed, perplexed.
embitters all thy comforts, but a Worse when alone, Wherefore a soul that is in such a case, (during the Continuance of the same) it sits like a Pelican in the Wilderness, desolate distressed, perplexed.
By faith, one grain of living, vigorous faith may remove a Mountain of sin into the Sea of forgetfulnes, which faith, saith the great Apostle, is the substance of things hoped for, the evidence of things not seen, Heb: 11.1.
By faith, one grain of living, vigorous faith may remove a Mountain of since into the Sea of forgetfulness, which faith, Says the great Apostle, is the substance of things hoped for, the evidence of things not seen, Hebrew: 11.1.
NONLATINALPHABET, the meaning is, that faith doth after a sort give being, and a subsistence in the soul to those things, which being true in the promise of God,
, the meaning is, that faith does After a sort give being, and a subsistence in the soul to those things, which being true in the promise of God,
Now look what is the promise? see (as seasonable to this thy present sad condition) Matt: 5.4. Blessed are they that mourn for they shall be comforted. Psal: 85.8. God the Lord he will speak peace unto his people, and to his Saints;
Now look what is the promise? see (as seasonable to this thy present sad condition) Matt: 5.4. Blessed Are they that mourn for they shall be comforted. Psalm: 85.8. God the Lord he will speak peace unto his people, and to his Saints;
provided they demean themselves as Saints, viz: that after peace spoken to them repenting for their folly, they do not again return to the same folly, see Hos: 2.14. Isa. 40.1.2.
provided they demean themselves as Saints, videlicet: that After peace spoken to them repenting for their folly, they do not again return to the same folly, see Hos: 2.14. Isaiah 40.1.2.
Hath the Lord spoken, and shall not he do it? even Jehu could acknowledg so much, (being convinced of i•in a particular proof thereof, know now saith he, there shall fall unto the earth, nothing of the Lord which the Lord hath spoken, I but thou wilt say, I feel no such thing as peace spoken to my soul? suppose not in present sence,
Hath the Lord spoken, and shall not he do it? even Jehu could acknowledge so much, (being convinced of i•in a particular proof thereof, know now Says he, there shall fallen unto the earth, nothing of the Lord which the Lord hath spoken, I but thou wilt say, I feel no such thing as peace spoken to my soul? suppose not in present sense,
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now live by faith, by beleeving thou layest a foundation; (so some render, and expound the word NONLATINALPHABET) upon which to build the certain expectation of the promise, the more visible things are,
now live by faith, by believing thou layest a Foundation; (so Some render, and expound the word) upon which to built the certain expectation of the promise, the more visible things Are,
which was exemplified in Job. Chap: 13.15 Though the Lord kill me (saith he) yet will I trust in him, and in Abraham know that Gods power was perfected in the truth,
which was exemplified in Job. Chap: 13.15 Though the Lord kill me (Says he) yet will I trust in him, and in Abraham know that God's power was perfected in the truth,
for which cause its added also, that its NONLATINALPHABET, an evidence, that is, as the word exactly imports, a convincing demonstration in the soul of the certain truth of what is promised;
for which cause its added also, that its, an evidence, that is, as the word exactly imports, a convincing demonstration in the soul of the certain truth of what is promised;
So then hast thou finned? confesse and forsake it, and God is righteous to forgive it, canst thou confesse it? and hast thou a full purpose of heart to leave it,
So then hast thou finned? confess and forsake it, and God is righteous to forgive it, Canst thou confess it? and hast thou a full purpose of heart to leave it,
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yea the very discovery within thy self of thy sin, and the sorrow of heart thou conceivest for it, upon this ground, that God is offended by it, more than for any fear of punishment, hating sin for sins sake, I say, this very discovery (corruption not being discovered by it self,
yea the very discovery within thy self of thy since, and the sorrow of heart thou conceivest for it, upon this ground, that God is offended by it, more than for any Fear of punishment, hating since for Sins sake, I say, this very discovery (corruption not being discovered by it self,
for that sin carries with it so deep an infatuation of * mind, and judgment, and withall so grosse stupefaction of conscience, that the heart cannot repent, nor apprehend pardon.
for that since carries with it so deep an infatuation of * mind, and judgement, and withal so gross stupefaction of conscience, that the heart cannot Repent, nor apprehend pardon.
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and peace in beleeving, that ye may abound in hope through the power of the Holy Ghost, so also 2 Cor. 1.3 He is stiled the Father of our Lord Jesus Christ, the Father of mercies,
and peace in believing, that you may abound in hope through the power of the Holy Ghost, so also 2 Cor. 1.3 He is styled the Father of our Lord jesus christ, the Father of Mercies,
and temper, k and frame of his Sons and Daughters under temptation, God hateth nothing that he hath made, not a sparrow, Matt: 10.29. not an Ox: 1 Cor: 9.9. much lesse man who is vertually all creatures: Mar: 16.15. see Tit: 3.4. read 1 Cor: 10.13.
and temper, k and frame of his Sons and Daughters under temptation, God hates nothing that he hath made, not a sparrow, Matt: 10.29. not an Ox: 1 Cor: 9.9. much less man who is virtually all creatures: Mar: 16.15. see Tit: 3.4. read 1 Cor: 10.13.
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and if we beleeve not, yet he abideth faithfull he cannot deny himself. 2 Tim: 2.13. and again let us hold fast the profession of our faith without wavering, for he is faithfull that promised, and l that of John. 1 Joh: 2. 1, 2. never be out of mind:
and if we believe not, yet he Abideth faithful he cannot deny himself. 2 Tim: 2.13. and again let us hold fast the profession of our faith without wavering, for he is faithful that promised, and l that of John. 1 John: 2. 1, 2. never be out of mind:
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would they humble themselves for their sins? they then consider God as terrible, and dreadfull in his Judgments? would they raise up themselves with comfort? they consider him as a God that keepeth promise:
would they humble themselves for their Sins? they then Consider God as terrible, and dreadful in his Judgments? would they raise up themselves with Comfort? they Consider him as a God that Keepeth promise:
would they stablish hope in expectation of things passing the course of Nature? they consider his endles power, l able to do exceeding abundantly above all that we can ask or think:
would they establish hope in expectation of things passing the course of Nature? they Consider his endless power, l able to do exceeding abundantly above all that we can ask or think:
and mercy, those two sweet attributes, wherein he doth much delight to glory; his Justice in the visitation of sinners reacheth to the third, or fourth Generation;
and mercy, those two sweet attributes, wherein he does much delight to glory; his justice in the Visitation of Sinners reaches to the third, or fourth Generation;
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whereas indeed, they are not under the law, but under grace, and the mitigation of the Gospel, through Christ the Mediator, Rom. 6.14. In a word, stablish thy Hope by these 3. Considerations, which Albertus Novic. hath offered to us. 1. Veritate promissionis, by the truth of the promise:
whereas indeed, they Are not under the law, but under grace, and the mitigation of the Gospel, through christ the Mediator, Rom. 6.14. In a word, establish thy Hope by these 3. Considerations, which Albert Novic. hath offered to us. 1. Veritate promissionis, by the truth of the promise:
Let God be true, & every man [ comparatively ] a lyar, Ro. 3.4. He remaineth faithful, 2 Tim. 2.13. His covenant cannot fail, for it's everlasting, Jer. 37.40.
Let God be true, & every man [ comparatively ] a liar, Ro. 3.4. He remains faithful, 2 Tim. 2.13. His Covenant cannot fail, for it's everlasting, Jer. 37.40.
Yea, when wee, under our Deliquiums, and as it were, inwar swoonings of spirit, are apt to think He hath forgotten to be gracious, and hath in anger shut up his tender mercies;
Yea, when we, under our Deliquiums, and as it were, inwar swoonings of Spirit, Are apt to think He hath forgotten to be gracious, and hath in anger shut up his tender Mercies;
for his mercy endureth for ever, Psal. 136.23. Only take heed of limiting the Lord to thine owne time, He waiteth to be gracious, but in his own season;
for his mercy Endureth for ever, Psalm 136.23. Only take heed of limiting the Lord to thine own time, He waits to be gracious, but in his own season;
For yet a little, and he that shall come, will come, and will not tarry, Heb. 10.36, 37. The occasion of fainting in this regard, is defect in faith:
For yet a little, and he that shall come, will come, and will not tarry, Hebrew 10.36, 37. The occasion of fainting in this regard, is defect in faith:
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Behold, saith that very Disciple whom Christ loved, & who had his very bosome, what manner of love the Father hath bestowed upon us, that we should be called the sonnes of God, 1 Job. 3.1. Rom. 8.15.
Behold, Says that very Disciple whom christ loved, & who had his very bosom, what manner of love the Father hath bestowed upon us, that we should be called the Sons of God, 1 Job. 3.1. Rom. 8.15.
Yee have not received the spirit of bondage again to fear, but yee have received the spirit of adoption, whereby we cry Abba, father, compare Gal. 4.5, 6. And now, my dear brethren,
Ye have not received the Spirit of bondage again to Fear, but ye have received the Spirit of adoption, whereby we cry Abba, father, compare Gal. 4.5, 6. And now, my dear brothers,
In whom wee have redemption through his blood, even the forgivenesse of sinns, Col. 1.12, 13, 14. Having then these promises, dearely beloved, and sharing in such priviledges as these are, I cannot but say with that Orthodox Father, S. Austin, Erigat ergo, se humana fragilitas, non desperet, non se collidat, non se vertat, non dicat, non ero, &c. Let humane frailty stirre up it selfe,
In whom we have redemption through his blood, even the forgiveness of Sins, Col. 1.12, 13, 14. Having then these promises, dearly Beloved, and sharing in such privileges as these Are, I cannot but say with that Orthodox Father, S. Austin, erigat ergo, se Humana fragilitas, non desperet, non se collidat, non se vertat, non dicat, non Ero, etc. Let humane frailty stir up it self,
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and not be cast downe with despair, let it not break it selfe, or dash upon that dangerous conclusion of [ I shall not be ] namely, in favour againe with God:
and not be cast down with despair, let it not break it self, or dash upon that dangerous conclusion of [ I shall not be ] namely, in favour again with God:
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What? never in favour? not a dearly beloved Son with a dearly loving Father? Consider, what is it that God hath promised thee? O thou mortall man, is it not life eternall? is it not that thou (believing) shouldst be where Christ the First-borne himselfe is? O believe, believe, plus est quod jam fecit, quam quod promisit, loe, saith Austin, he hath actually already done more (after a sort) than what he hath promised:
What? never in favour? not a dearly Beloved Son with a dearly loving Father? Consider, what is it that God hath promised thee? O thou Mortal man, is it not life Eternal? is it not that thou (believing) Shouldst be where christ the Firstborn himself is? O believe, believe, plus est quod jam fecit, quam quod Promised, lo, Says Austin, he hath actually already done more (After a sort) than what he hath promised:
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consider God the Father, who promiseth life unto thee, hath stiled himselfe The God of Consolation, Rom. 15.5. Yea of (all) comfort, who comforteth his Saints in all their tribulations, 2 Cor. 1.4.
Consider God the Father, who promises life unto thee, hath styled himself The God of Consolation, Rom. 15.5. Yea of (all) Comfort, who comforts his Saints in all their tribulations, 2 Cor. 1.4.
And when they are cast down, 2 Cor. 7.6. He is stiled by David, The God of my mercy, Psal. 59.10. God the Son likewise is called The consolation of Israel, Luk. 2.25.
And when they Are cast down, 2 Cor. 7.6. He is styled by David, The God of my mercy, Psalm 59.10. God the Son likewise is called The consolation of Israel, Luk. 2.25.
the word NONLATINALPHABET, rendred out of the Originall, Comforter, signifieth (saith the learned Grotius ) one who pleadeth the cause of another, who is a guilty person, as it were an Advocate;
the word, rendered out of the Original, Comforter, signifies (Says the learned Grotius) one who pleads the cause of Another, who is a guilty person, as it were an Advocate;
the spirit being therefore stiled The holy spirit of promise, Eph. 1.14. because he cleareth, assureth, and sealeth up the Title, and Confirmation of them to the soules of the Elect, co-witnessing with their spirits, that they are the sonnes of God, and so discharged, Rom. 8.16.33.
the Spirit being Therefore styled The holy Spirit of promise, Ephesians 1.14. Because he cleareth, assureth, and Sealeth up the Title, and Confirmation of them to the Souls of the Elect, co-witnessing with their spirits, that they Are the Sons of God, and so discharged, Rom. 8.16.33.
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and to anticipate the feare of discomfort that probably might surprize the children of God about what he had spoken to uching the sin which was unto death,
and to anticipate the Fear of discomfort that probably might surprise the children of God about what he had spoken to uching the since which was unto death,
for whereas the very Saints themselves found unrighteousnesse (at least in the remainders) within them, sanctification in this life being only Inchoate, not Consummate,
for whereas the very Saints themselves found unrighteousness (At least in the remainders) within them, sanctification in this life being only Inchoate, not Consummate,
and the Apostle expresly granting, that all unrighteousnesse was sin, lest they might (privy to themselves of sinne (suspect, out of a pious jealousie) that that sin in them might be this sin unto Death, (chiefly when both in Judgment,
and the Apostle expressly granting, that all unrighteousness was since, lest they might (privy to themselves of sin (suspect, out of a pious jealousy) that that since in them might be this since unto Death, (chiefly when both in Judgement,
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for in Chap. 1. vers. 8. including himself (though an Apostle) as well as other Saints, he declares expresly, If we say that we have no sinne, what then? not, we are proud,
for in Chap. 1. vers. 8. including himself (though an Apostle) as well as other Saints, he declares expressly, If we say that we have no sin, what then? not, we Are proud,
and to the same purpose S. Cyprian makes his observation upon the conjoyning together of those two Petitions in the Lords Prayer, Give us this Day our daily Bread,
and to the same purpose S. Cyprian makes his observation upon the conjoining together of those two Petitions in the lords Prayer, Give us this Day our daily Bred,
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Now all sins being pardoned to the Elect, it follows, that they are beyond the reach or danger of this sin which is said to be (irreparably) unto death,
Now all Sins being pardoned to the Elect, it follows, that they Are beyond the reach or danger of this since which is said to be (irreparably) unto death,
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and O that God would open this Arke of mercy, wherein this Doctrine lyeth, and set it wide before the eyes of poore afflicted Consciences, which like Noah's Dove fly up and down upon the water of their afflictions,
and Oh that God would open this Ark of mercy, wherein this Doctrine lies, and Set it wide before the eyes of poor afflicted Consciences, which like Noah's Dove fly up and down upon the water of their afflictions,
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Whosoever then finds in himselfe any sound note of election, and regeneration, that man may assure himself he hath not committed, no nor can commit this deadly, and unpardonable sin:
Whosoever then finds in himself any found note of election, and regeneration, that man may assure himself he hath not committed, no nor can commit this deadly, and unpardonable since:
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let me epitomize the larger enumeration of such signes under the short abridgment of these few heads. 1. Peccati displicentia, dislike of sin, godly sorrow for sin, striving against sin,
let me epitomise the larger enumeration of such Signs under the short abridgment of these few Heads. 1. Peccati displicentia, dislike of since, godly sorrow for since, striving against since,
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2. A second may be Veritatis Amor, Cordiall love of Evangelicall Truth, if that still be deare unto him, insomuch as he would be content to buy it at any rate,
2. A second may be Veritatis Amor, Cordial love of Evangelical Truth, if that still be deer unto him, insomuch as he would be content to buy it At any rate,
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but will sell it at no rate, Pro. 23.23. 3. A third is Faith, not only that which is called Fides quae, the doctrine of faith staying in the History and generall truth of the Gospel, to which as many a Castaway hath attained,
but will fell it At no rate, Pro 23.23. 3. A third is Faith, not only that which is called Fides Quae, the Doctrine of faith staying in the History and general truth of the Gospel, to which as many a Castaway hath attained,
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so likewise many an Apopostate hath departed from it, 1 Tim. 1.19. 1 Tim. 4.1. But that which is Fides quâ, the faith of Gods Elect, Tit. 1.1. consisting not onely in a bare naked knowledg, but also in the acknowledging of the Truth, which is after godlinesse, specially applying the promises of grace through Jesus Christ to himselfe in particular, Gal. 2.20. This faith, though little in regard of the measure, yet being sound in regard of the Truth, it's alike pretious in all the Saints, 2 Pet. 1.1. nor will God quench the smoaking flax, Isa. 42.3. Matth. 12.20.
so likewise many an Apopostate hath departed from it, 1 Tim. 1.19. 1 Tim. 4.1. But that which is Fides quâ, the faith of God's Elect, Tit. 1.1. consisting not only in a bore naked knowledge, but also in the acknowledging of the Truth, which is After godliness, specially applying the promises of grace through jesus christ to himself in particular, Gal. 2.20. This faith, though little in regard of the measure, yet being found in regard of the Truth, it's alike precious in all the Saints, 2 Pet. 1.1. nor will God quench the smoking flax, Isaiah 42.3. Matthew 12.20.
but chiefly of faith in the truth thereof, which is an infallible fruit of Election, 2 Thes. 2.13. 4. The last that I shall now name is the love of the Brethren,
but chiefly of faith in the truth thereof, which is an infallible fruit of Election, 2 Thebes 2.13. 4. The last that I shall now name is the love of the Brothers,
But when grace that shineth in them is the motive of our love, that is an evidence indeed of our being translated from a state of spiritual death, to the contrary condition,
But when grace that shines in them is the motive of our love, that is an evidence indeed of our being translated from a state of spiritual death, to the contrary condition,
If these things be in us, and abound, wee shall never fall from election, or (whilst they are in their vigrous and predominant exercise) from the assurance of the same, 2 Pet. 1.10.
If these things be in us, and abound, we shall never fallen from election, or (while they Are in their vigrous and predominant exercise) from the assurance of the same, 2 Pet. 1.10.
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yet they for all that, not culpable of this great transgression, it may be they persecute, blaspheme, &c. Howbeit, inasmuch as we know not whether it issue out of malice, at least,
yet they for all that, not culpable of this great Transgression, it may be they persecute, Blaspheme, etc. Howbeit, inasmuch as we know not whither it issue out of malice, At least,
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the carriage of our Saviour towards the carping Pharisees, (who were still angling after some advantage against him, seeking to catch something out of his mouth, that they might accuse him, Luk. 11.54.) I say, his carriage towards them in the businesse of the woman accused for being taken in the act of Adultery, John 8.8. is very remarkable;
the carriage of our Saviour towards the carping Pharisees, (who were still angling After Some advantage against him, seeking to catch something out of his Mouth, that they might accuse him, Luk. 11.54.) I say, his carriage towards them in the business of the woman accused for being taken in the act of Adultery, John 8.8. is very remarkable;
whilst they continued asking of him what punishment she deserved, they intending to have surrounded him with a Dilemma, that if he had said she was to be stoned, he had been a medler in State matters, things criminall, and capitall;
while they continued asking of him what punishment she deserved, they intending to have surrounded him with a Dilemma, that if he had said she was to be stoned, he had been a meddler in State matters, things criminal, and capital;
that He wrote that sentence, Matt: 7.3. Why beholdest thou the moat that is in thy Brothers eye, but considerest not the beam that is in thine own eye.
that He wrote that sentence, Matt: 7.3. Why Beholdest thou the moat that is in thy Brother's eye, but Considerest not the beam that is in thine own eye.
Haymo seems more witty, than judicious in his apprehension hereabout, He thinks he wrote certain Characters in the pavement, which the accusers beholding, might see as in a glass their own wickednes,
Haymo seems more witty, than judicious in his apprehension hereabout, He thinks he wrote certain Characters in the pavement, which the accusers beholding, might see as in a glass their own wickedness,
But whatever it was sure we are (said once an eminent Divine of our Church) our Saviour would have false accusations written in dust, to be trodden under foor of those that passe by, take we heed how we judg rash judgment of another mans state,
But whatever it was sure we Are (said once an eminent Divine of our Church) our Saviour would have false accusations written in dust, to be trodden under foor of those that pass by, take we heed how we judge rash judgement of Another men state,
or conscience, presume not to sit in Gods Consistory, every man stands, or fals, in point of his souls judgment to the Supreme Lawgiver, Judg therefore nothing,
or conscience, presume not to fit in God's Consistory, every man Stands, or falls, in point of his Souls judgement to the Supreme Lawgiver, Judge Therefore nothing,
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and upon our prayers (duly qualified) a promise to be heard for the life of our Brother repenting, there remains yet something farther observable, out of the body of the Text, which I shall only intimate,
and upon our Prayers (duly qualified) a promise to be herd for the life of our Brother repenting, there remains yet something farther observable, out of the body of the Text, which I shall only intimate,
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and distinction of sins, one is more haynous than another, there are some stains: Cant: 4. and in Isa: 1.18. sins of a scarlet dye, some sins against the Body: 1 Cor. 6.18. others against the soul, Prov: 3.36. some y moats, and some beams, some gnats, and some Camels, some spots, Jud. v: 12. and some monstrous clouts, Isa: 64.6.
and distinction of Sins, one is more heinous than Another, there Are Some stains: Cant: 4. and in Isaiah: 1.18. Sins of a scarlet die, Some Sins against the Body: 1 Cor. 6.18. Others against the soul, Curae: 3.36. Some y moats, and Some beams, Some gnats, and Some Camels, Some spots, Jud. v: 12. and Some monstrous clouts, Isaiah: 64.6.
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or idle, and inde pendent thoughts, which have no consistancy together, from such secret, undetected sins David prayed to be cleansed: Psal: 19.12. There are also sins of set purpose, when the heart of the Sons of men is [ fully se• ] in them to do evill: Eccles: 8.11.
or idle, and inde pendent thoughts, which have no consistancy together, from such secret, undetected Sins David prayed to be cleansed: Psalm: 19.12. There Are also Sins of Set purpose, when the heart of the Sons of men is [ Fully se• ] in them to do evil: Eccles: 8.11.
In summe, sins m•y be said to arise in haynousnes 3. manner of wayes. 1. Genere, in the kind of the sin. 2. Gradu, in the degree of it. 3. Circumstantiis, in the circumstances.
In sum, Sins m•y be said to arise in haynousnes 3. manner of ways. 1. Genere, in the kind of the since. 2. Grade, in the degree of it. 3. Circumstantiis, in the Circumstances.
so vain swearing abominable, but false swearing is, in the kind more damnable, In the degree Mat: 5.22. Rash anger a degree of murther, reproachfull railing higher, but actual embruing hands in blood, still much more enormous:
so vain swearing abominable, but false swearing is, in the kind more damnable, In the degree Mathew: 5.22. Rash anger a degree of murder, reproachful railing higher, but actual embruing hands in blood, still much more enormous:
but robbing God, Mal: 3.9 is a sacriledg, and reducible under the breach es of the first precept, railing at men a sin, 1 Cor: 6.10. but railing at God, blasphemy. Matt: 12.31.32. There are also circumstances, that though they vary not the kind of the sin, yet add much to the aggravation of it;
but robbing God, Malachi: 3.9 is a sacrilege, and reducible under the breach es of the First precept, railing At men a since, 1 Cor: 6.10. but railing At God, blasphemy. Matt: 12.31.32. There Are also Circumstances, that though they vary not the kind of the since, yet add much to the aggravation of it;
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three only we may insist on. 1. The motive. 2. The manner. 3. The issue. To persecute of ignorance, as Paul did: 1 Tim: 1.13. is much, but of malice more, the motive makes it so;
three only we may insist on. 1. The motive. 2. The manner. 3. The issue. To persecute of ignorance, as Paul did: 1 Tim: 1.13. is much, but of malice more, the motive makes it so;
once to fail in duty to com•it drunkenes, its sinfull, but daily to add drunkenes to thrist, Deut: 29.19. and to say, as those swinish Athe ists in the Prophet; Isa: 56.12. Prov: 23.35. To morrow shall be as this day, and much more abundant, this stil heightens the odious abomination:
once to fail in duty to com•it Drunkenness, its sinful, but daily to add Drunkenness to thrist, Deuteronomy: 29.19. and to say, as those swinish Atheist ists in the Prophet; Isaiah: 56.12. Curae: 23.35. To morrow shall be as this day, and much more abundant, this still heightens the odious abomination:
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For the issues, thus conceive, scandalous sins are greater, and those by whom many exemplary are defiled, Heb: 12.15. than others that stick in the person singly, and by himself:
For the issues, thus conceive, scandalous Sins Are greater, and those by whom many exemplary Are defiled, Hebrew: 12.15. than Others that stick in the person singly, and by himself:
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The stoicks, to whose Fate Tully in his Paradoxes seems to incline, had as the Jovinians since them a fond opinion, that all fins were equall, none more grievous than others,
The Stoics, to whose Fate Tully in his Paradoxes seems to incline, had as the Jovinians since them a found opinion, that all fins were equal, none more grievous than Others,
and the Scripture is expresse against this parility, (as Saint Hierome expresseth it) and for the * inequality of sins, Joh: 19.11. our Saviour saith of Judas, who delivered him into the hands, and power of Pilat, that h:
and the Scripture is express against this parility, (as Saint Jerome Expresses it) and for the * inequality of Sins, John: 19.11. our Saviour Says of Judas, who Delivered him into the hands, and power of Pilat, that h:
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had in the comparative, the [ greater ] sin; there are bad: and there are worse; 1 Tim: 5.8. He that provideth not for his own, is [ worse ] than an Infidell, 2 Pet: 2.20: and Matt: 12.45: the latter end is worse than their beginning: Ezek 16.47. Jerusalem was corrupted [ more ] ban Samaria in all her ways;
had in the comparative, the [ greater ] since; there Are bad: and there Are Worse; 1 Tim: 5.8. He that Provideth not for his own, is [ Worse ] than an Infidel, 2 Pet: 2.20: and Matt: 12.45: the latter end is Worse than their beginning: Ezekiel 16.47. Jerusalem was corrupted [ more ] ban Samaria in all her ways;
and a more tolerable state at the day of Judgment. Matt: 11.22.24. there is a greater, and there is a lesse damnation. Matt: 23.14. there are many, and few stripes, Luk. 12 47.48. and though all sins deserve eternal death, yet are not all sinners equally tormented.
and a more tolerable state At the day of Judgement. Matt: 11.22.24. there is a greater, and there is a less damnation. Matt: 23.14. there Are many, and few stripes, Luk. 12 47.48. and though all Sins deserve Eternal death, yet Are not all Sinners equally tormented.
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some sins there are which the Lord out of hit longanimity, and patience, after a sort, passeth by as not seeing them, Act: 17.30. NONLATINALPHABET, winking at them:
Some Sins there Are which the Lord out of hit longanimity, and patience, After a sort, passes by as not seeing them, Act: 17.30., winking At them:
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But there are others so atrocious, as that they cry aloud to Heaven for vengeance, of which nature was the blood of Abel, Gen: 4.10. the grievous sin of Sodom, Gen. 18.20. so likewise oppression, Exod: 3.7 and 22, 23. and the defrauding labourers of their •i•e. Jam. 5.4: there is a fulnes of iniquity, such as the Amerites arose unto Gen. 15 16. and a measure to be filed up, Matt: 23 32. such was that state of the obstinate Jews, on whom a proportion able fulnes of wrath came to the uttermost. 1 Thes. 2.16.
But there Are Others so atrocious, as that they cry aloud to Heaven for vengeance, of which nature was the blood of Abel, Gen: 4.10. the grievous since of Sodom, Gen. 18.20. so likewise oppression, Exod: 3.7 and 22, 23. and the defrauding labourers of their •i•e. Jam. 5.4: there is a fullness of iniquity, such as the Americas arose unto Gen. 15 16. and a measure to be filed up, Matt: 23 32. such was that state of the obstinate jews, on whom a proportion able fullness of wrath Come to the uttermost. 1 Thebes 2.16.
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and of surreption, or of humane infirmity, as impertinent thoughts, idle words, wanton glances, &c. such as these are pardonable in themselves, at most, are made expiable by some cemporary sufferings,
and of surreption, or of humane infirmity, as impertinent thoughts, idle words, wanton glances, etc. such as these Are pardonable in themselves, At most, Are made expiable by Some cemporary sufferings,
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and which do vastare conscientiam, wound and wast the conscience, as Murther, Treason, Sacrilege, &c. Now, Brethren, the Orthodox right meaning of the distinction is, in sum this:
and which do Vastare conscientiam, wound and wast the conscience, as Murder, Treason, Sacrilege, etc. Now, Brothers, the Orthodox right meaning of the distinction is, in sum this:
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If we look to the naturall merit of every sin, yea though it be but a thought of foolishnes, it is mortall, deserving the curse, Gal: 3.10. and eternal death, Rom: 6.23.
If we look to the natural merit of every since, yea though it be but a Thought of foolishness, it is Mortal, deserving the curse, Gall: 3.10. and Eternal death, Rom: 6.23.
Blasphemy, and persecution, sins mortall in their desert, yet both these, in the event pardoned unto Saint Paul, being a chosen vessel of salvation unto God;
Blasphemy, and persecution, Sins Mortal in their desert, yet both these, in the event pardoned unto Saint Paul, being a chosen vessel of salvation unto God;
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than the hairs of his head: Psal. 40.12. to whom yet all were remitted. And whereas it is affirmed, (and that most truly) 1 Cor. 1.25. by the Apostle, that the weaknes of God is stronger then men;
than the hairs of his head: Psalm 40.12. to whom yet all were remitted. And whereas it is affirmed, (and that most truly) 1 Cor. 1.25. by the Apostle, that the weakness of God is Stronger then men;
if there were any sin greater, than could be remitted, then the weaknes of man (for of that cometh sin) should be stronger than God, which neither reason, nor religion will admit.
if there were any since greater, than could be remitted, then the weakness of man (for of that comes since) should be Stronger than God, which neither reason, nor Religion will admit.
than a pardonablenes in it? In sin are considerable, either the NONLATINALPHABET, or transgression of the Law, 1 Joh. 3.4. but all that transgression is forgiven, Psal: 32.1. or the pollution, 2 Cor: 7.1.
than a pardonablenes in it? In since Are considerable, either the, or Transgression of the Law, 1 John 3.4. but all that Transgression is forgiven, Psalm: 32.1. or the pollution, 2 Cor: 7.1.
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as the blood of the paschall Lamb wherewith the two side-posts, and the upper dore post of the House, wherein it was to be eaten, Exod: 12: 7. (in tipe of Christ the true Passeover,
as the blood of the paschal Lamb wherewith the two side-posts, and the upper door post of the House, wherein it was to be eaten, Exod: 12: 7. (in tipe of christ the true Passover,
so doth the blood of sprinkling of J•sus Christ, cleanse the Conscience from dead works, Heb: 9.14. To conclude, if our sins be as moats in our eyes, and cause them to water.
so does the blood of sprinkling of J•sus christ, cleanse the Conscience from dead works, Hebrew: 9.14. To conclude, if our Sins be as moats in our eyes, and cause them to water.
Loe, God hath his handkercheif, wherewith He wipes all tears from our eyes, Rev: 7.7: are they menstruous? he hath his hysop, wherwith to wash, and to make us clean, Psal: 51.7.
Loe, God hath his handkerchief, wherewith He wipes all tears from our eyes, Rev: 7.7: Are they menstruous? he hath his hyssop, wherewith to wash, and to make us clean, Psalm: 51.7.
shall we sin (saith the Holy Ghost) that Grace may abound? God forbid: Rom. 6.1. yet if sin do chance to abound, free grace hath the superlative of sin, and doth superabound:
shall we sin (Says the Holy Ghost) that Grace may abound? God forbid: Rom. 6.1. yet if since do chance to abound, free grace hath the superlative of since, and does superabound:
and his Father is greater then all, and none is able to pluck them out of his Fathers hand, no nor out of his own hand, Joh: 28, 29. He hath kept them all in his Fathers name,
and his Father is greater then all, and none is able to pluck them out of his Father's hand, no nor out of his own hand, John: 28, 29. He hath kept them all in his Father's name,
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and enables them through his strength, Phil: 4.13. in some measure, to keep themselves under the right use of the lawfull means, 1 Joh. 5.18. for to our own safety, our own sedulity is required;
and enables them through his strength, Philip: 4.13. in Some measure, to keep themselves under the right use of the lawful means, 1 John 5.18. for to our own safety, our own sedulity is required;
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yes, (that I may close up all with comfort, and leave some blessing from Heaven to Gods Saints behind me, that my lips like the Spouse of Christ may drop as the Hony comb, wherein there is both mel, & cera, Hony to sweeten,
yes, (that I may close up all with Comfort, and leave Some blessing from Heaven to God's Saints behind me, that my lips like the Spouse of christ may drop as the Honey comb, wherein there is both mell, & Wax, Honey to sweeten,
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and with all wax to enlighten) all you, (my Dearly Beloved Countrymen, and longed for in the Lord) you who are born of God, you shall be all kept by Gods own power through faith,
and with all wax to enlighten) all you, (my Dearly beloved Countrymen, and longed for in the Lord) you who Are born of God, you shall be all kept by God's own power through faith,
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In spiritū sanctum peccant, qui divinae veritati, cujus fulgore sic perstringuntur, ut ignorantiam causari nequeant, tamen destinatâ malitia resistunt, in hoc tantùm ut resistant. Calvin Inst. l. 3. c. 3. s. 22.
In spiritū sanctum peccant, qui Divinae Veritati, cujus fulgore sic perstringuntur, ut ignorantiam causari nequeant, tamen destinatâ malitia resistunt, in hoc tantùm ut resistant. calvin Inst. l. 3. c. 3. s. 22.
Indulgendum somno est, ut corpus reparet, non resolvat, & vires revocet, non enervet. Chrysolog. ser. 24. Non sit sepultura suffocati, sed requies lassi. Hieron.
Indulgendum Somno est, ut corpus reparet, non resolvat, & vires revocet, non enervet. Chrysologus. ser. 24. Non sit sepultura suffocati, sed Requies lassi. Hieron.
Lev. 24.16. Vid. Simon majolum, lib. De perfidiâ Indaeor. p 73. & 241, 242, &c. Blasphemia, & spiritus Blasphemiae differunt: spisitus blasphemiae suspirat ad odium Deis sicùt spiritus sanctus ad dei amorem; Blasphemia remittetur, spiritus a Blasphemiae non. Joh. Altenstaig in ser. Theolog. in voc. Blasphemia, p. 102, 103. v.d. Dieterie: Dn: 19. post Trin. p. 747, 748. in 4o.
Lev. 24.16. Vid. Simon majolum, lib. De perfidiâ Indaeor. p 73. & 241, 242, etc. Blasphemy, & spiritus Blasphemies differunt: spisitus Blasphemies suspirat ad odium Deis sicùt spiritus Sanctus ad dei amorem; Blasphemy remittetur, spiritus a Blasphemies non. John Altenstaig in sir. Theolog. in voc. Blasphemy, p. 102, 103. v.d. Dieterie: Dn: 19. post Trin. p. 747, 748. in 4o.
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Joh. 9 28. 1 Cor. 5.11. 1 Cor. 6.10. NONLATINALPHABET, raylling dicitur, â NONLATINALPHABET & NONLATINALPHABET, as it were to excoriate, and skin a man: or, NONLATINALPHABET, Eustathius: A word wounding like a sharp spear; by David the wicked tongue is compared to a sharp razor, Psal. 52.2.
John 9 28. 1 Cor. 5.11. 1 Cor. 6.10., raylling dicitur, â &, as it were to excoriate, and skin a man: or,, Eustathius: A word wounding like a sharp spear; by David the wicked tongue is compared to a sharp razor, Psalm 52.2.
For my own part, I, in such a case of comparisons (wch if in any, surely in spiritual things are if not odious, most discomfortable) I should advise a disconsolate soule, not to judg, or esteem his spiritual state by anothers measures, but by his own integrity, and soundnes, and to consider himselfe not by the degrees of inherent sanctification by way of vigorous exercise, (which may be interrupted, Mar. 4.40. in himself) but by the stability of Gods donation, or gift of that grace in it self, wch is irrevocable, Rom. 11.29. and then rest confident, that (as Dr. Field expresseth it ( l. 1. c. 7, 8. of the Church) saving grace winneth infalibly, holdeth inseparably, and leadeth indeclinably, of which whosoever is partaker shall undoubtedly be saved.
For my own part, I, in such a case of comparisons (which if in any, surely in spiritual things Are if not odious, most discomfortable) I should Advice a disconsolate soul, not to judge, or esteem his spiritual state by another's measures, but by his own integrity, and soundness, and to Consider himself not by the Degrees of inherent sanctification by Way of vigorous exercise, (which may be interrupted, Mar. 4.40. in himself) but by the stability of God's donation, or gift of that grace in it self, which is irrevocable, Rom. 11.29. and then rest confident, that (as Dr. Field Expresses it (l. 1. c. 7, 8. of the Church) Saving grace wins infallibly, holds inseparably, and leads indeclinably, of which whosoever is partaker shall undoubtedly be saved.
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If a man have received true assurance of Gods favour, though but once in all his life: yet by that one figne, he may assure himself of his salvation, upon this ground, John 13.1. that Gods love is unchangeable, though ever after we live in temptation, Perk. on Mat. 7.23.
If a man have received true assurance of God's favour, though but once in all his life: yet by that one figne, he may assure himself of his salvation, upon this ground, John 13.1. that God's love is unchangeable, though ever After we live in temptation, Perk. on Mathew 7.23.
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Note here, that Trouble of Conscience is a good preparative to peace of Conscience (when sanctified) & indeed the solid true peace is brought out of former trouble Isa. 61.1. Matt. 11.28. See Dr. Sclater Serm: Sick soul salved.
Note Here, that Trouble of Conscience is a good preparative to peace of Conscience (when sanctified) & indeed the solid true peace is brought out of former trouble Isaiah 61.1. Matt. 11.28. See Dr. Sclater Sermon: Sick soul salved.
We read Zech. 9.12. that the prisoners of hope were wished to turn to thestrong hold, and yet, at that time, there was har•ly ary strong hold, after the Captivi•y, to turn to: to imply, that God was then the strongest aid, when humane helps afforded the weakest, and most improbable succour, and then was the most proper season for faith and hope to exercise their acts on warrantable grounds.
We read Zechariah 9.12. that the Prisoners of hope were wished to turn to thestrong hold, and yet, At that time, there was har•ly ary strong hold, After the Captivi•y, to turn to: to imply, that God was then the Strongest aid, when humane helps afforded the Weakest, and most improbable succour, and then was the most proper season for faith and hope to exercise their acts on warrantable grounds.
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Matt. 23.24. Among the latine is a critical distinction between pecc atum, crimen, scelus, facinus, flagitium, deli•tum, vitium, vid. Albert: •ov•camp• p. 365. De Justifie: Facere non facienda pec•atum est, facienda non facere delictum est, Hugo de S. victore, Allegor: in Exod: l 3. c: 6. & vitia flagiciis leviora sunt. Aul: Gell: l. 1. c: 17. Noct: Attict: Delictum est contra praecept: affirmat: Commiss•n, contra negativum. Nic: de orbellis, in 2 Sent: Dist: 43. & Lumbard: l: 2. Dist: 42.1.
Matt. 23.24. Among the latin is a critical distinction between Trespass atum, crimen, scelus, facinus, Flagitium, deli•tum, Vitium, vid. Albert: •ov•camp• p. 365. De Justify: Facere non facienda pec•atum est, facienda non facere delictum est, Hugo de S. victore, Allegory: in Exod: l 3. c: 6. & Vices flagiciis leviora sunt. Aul: Gell: l. 1. c: 17. Night: Attict: Delictum est contra precept: Affirmative: Commiss•n, contra Negativum. Nicaragua: de Orbellis, in 2 Sent: Dist: 43. & Lumbard: l: 2. Dist: 42.1.
Omne animi vitium tanto cospectius in se crimea habet, quanto major, qui peccat, habetur. Juven: Rationes a. vid: apud Thom: 1 a, 2 ae, qu: 73. Art. 10.
Omne animi Vitium tanto cospectius in se crimea habet, quanto Major, qui peccat, habetur. Juvenal: Rationes a. vid: apud Tom: 1 a, 2 ae, queen: 73. Art. 10.
Hoc quoque tritum est in hâc faece Protestantium peccata esse paria; hâc. trutinâ non levius in Deum deliquerit ille caupo qui gallum gallinaceum, quàm qui hominem occiderit. Campianus Jesuit. Rat. 8.
Hoc quoque tritum est in hâc Faece Protestantism Peccata esse paria; hâc. trutinâ non Levius in God deliquerit Isle caupo qui Gallum gallinaceum, quàm qui hominem occiderit. Campianus Jesuit. Rat. 8.
Among the Greeks NONLATINALPHABET, & NONLATINALPHABET, differ; the one denoting every ordinary offence, and aberration from the right mark: the other, that sin which is more enormous and deeply fastened in a man, Sumitur pr gravi, & incondonabili crimine, Grotius: so likewise NONLATINALPHABET, peccans, & peccator, or as St•phan: peccatosus, qui peccati habitum comparaverit. Beza.
Among the Greeks, &, differ; the one denoting every ordinary offence, and aberration from the right mark: the other, that since which is more enormous and deeply fastened in a man, Sumitur Pr gravi, & incondonabili crimine, Grotius: so likewise, peccans, & peccator, or as St•phan: peccatosus, qui peccati habitum comparaverit. Beza.
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