A den of theeves discovered. Or certaine errours and false doctrines, delivered in a sermon at a visitation holden at Baldocke in the county of Hertford, Decemb. 9. 1641. By Henry Denne, curate at Pyrton in Hertfordshire. And since printed by his owne appointment. Contradicted justly by many of the auditors. And confuted by Thomas-Atvvood Rotherham, now rector of St John Zacharies, London, and sometimes vicar of Iclkeford in Hertfordshire, neare Hitchin. Here you have the point of iustification by free grace fully handled, together with many difficult places of Scriptnre [sic] (much abused) plainly expounded; and some speciall cases of conscience resolved, whereby the weakest Christian, in the greatest conflict, may gather true and solid comfort. With severall tables very necessary and usefull for the reader. Published by authority.
First, let us see what the Papists say, who affirme, it cannot be, but that wheresoever the power of working Miracles is found, there should be the true Church.
First, let us see what the Papists say, who affirm, it cannot be, but that wheresoever the power of working Miracles is found, there should be the true Church.
so much as of one Miracle that John Baptist wrought. It is cleare by Scripture that he did no Miracle, Joh. 10.41. Bellarmin in expresse termes upon this place, affirmeth that John wrought no Miracles:
so much as of one Miracle that John Baptist wrought. It is clear by Scripture that he did no Miracle, John 10.41. Bellarmin in express terms upon this place, Affirmeth that John wrought no Miracles:
Malldonate a learned Jesuite upon the Text, sayes, there is a double argument infolded in the words, to move the people to beleeve that Christ was the true Messias;
Malldonate a learned Jesuit upon the Text, Says, there is a double argument enfolded in the words, to move the people to believe that christ was the true Messias;
I have in the Marginall notes set downe the Expositions of diverse Protestant Writers, upon this Scripture, (to which I referre the learned Reader) and all conclude, John wrought no Miracle, throughout the whole course of his Ministery.
I have in the Marginal notes Set down the Expositions of diverse Protestant Writers, upon this Scripture, (to which I refer the learned Reader) and all conclude, John wrought no Miracle, throughout the Whole course of his Ministry.
The Cum Salvator, corporum sanatione, externisque Symbolis, se ad sanandas animas spiritualem venisse medicum ostensurus esset, Luc. Brugens. in loc.
The Cum Salvator, corporum sanatione, externisque Symbolis, se ad sanandas animas spiritualem venisse Physician's ostensurus esset, Luke Bruges. in loc.
or how could this have confirmed the Disciples of John, that Christ was the true Messias rather than John, if John had wrought miracles? I beseech you consider seriously,
or how could this have confirmed the Disciples of John, that christ was the true Messias rather than John, if John had wrought Miracles? I beseech you Consider seriously,
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tamen in co facta sunt multa & magna: quod natus de anu & sterili: quod pater ejus obmutuit: postea soluta est lingua eju: in nativitate filii; quod in u ero exultavit. Bellar. de not. ecclesiae.
tamen in counterfeit facta sunt Multa & Magna: quod Born de anu & sterili: quod pater His Obmutuit: postea soluta est lingua eju: in Nativity Sons; quod in u Ero Exultavit. Bellar de not. ecclesiae.
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who so shallow as knowes not? that was a miraculous worke, wrought upon John, and no miracle done by John. But to uphold his false opinion, he propounds this question:
who so shallow as knows not? that was a miraculous work, wrought upon John, and no miracle done by John. But to uphold his false opinion, he propounds this question:
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First, the worke of Christs Ministery: Secondly, his working of miracles. The one in the predication of the Gospell, the other in the operation of miracles.
First, the work of Christ Ministry: Secondly, his working of Miracles. The one in the predication of the Gospel, the other in the operation of Miracles.
He sets downe divers weighty reasons to prove this exposition good, which I have set downe in the Margent: (to which I referre the learned Reader) They being not so pertinent to the matter in hand,
He sets down diverse weighty Reasons to prove this exposition good, which I have Set down in the Margin: (to which I refer the learned Reader) They being not so pertinent to the matter in hand,
How the Apostles and other beleevers in the primitive Church may be said to doe greater workes then Christ did, either in the worke of their ministery,
How the Apostles and other believers in the primitive Church may be said to do greater works then christ did, either in the work of their Ministry,
and our Saviour intimates as much when he saith, He that beleeveth on me, &c. They may be said to be greater in number, numerically, greater fruits they had of their ministery:
and our Saviour intimates as much when he Says, He that Believeth on me, etc. They may be said to be greater in number, numerically, greater fruits they had of their Ministry:
they converted more soules in number then Christ: for he preached onely to the Jewes, Mat. 15.24. and if at any time by the bye as it were he met with the Gentiles, he gave them onely Crummes, Mat. 15.27.
they converted more Souls in number then christ: for he preached only to the Jews, Mathew 15.24. and if At any time by the buy as it were he met with the Gentiles, he gave them only Crumbs, Mathew 15.27.
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Now Christ preaching in Judea onely, which was but a narrow compasse in regard of the world beside, they are said to doe greater workes in their Ministery then Christ did in his:
Now christ preaching in Judea only, which was but a narrow compass in regard of the world beside, they Are said to do greater works in their Ministry then christ did in his:
Christ preached onely in the Syriac tongue, but the Apostles by the gift of the Spirit in all languages, Act. 2.4.7, 8, 9. Christ did not execute the office of his Ministery immediately in his owne person, full out foure years the;
christ preached only in the Syriac tongue, but the Apostles by the gift of the Spirit in all languages, Act. 2.4.7, 8, 9. christ did not execute the office of his Ministry immediately in his own person, full out foure Years the;
Rom. 15.18, 19. For I will not dare to speake of any of those things which Christ hath wrought by me to make the Gentiles obedient by word and deed through mighty signes and wonders by the power of the Spirit of God,
Rom. 15.18, 19. For I will not Dare to speak of any of those things which christ hath wrought by me to make the Gentiles obedient by word and deed through mighty Signs and wonders by the power of the Spirit of God,
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as Chrysostome, Lyranus, Augustine, and others, who thinke it was a greater miracle for Peter, Act. 5.15. by his shadow to heale the sicke, then for Christ by the hemme of his garment to heale the woman of the bloody issue:
as Chrysostom, Lyranus, Augustine, and Others, who think it was a greater miracle for Peter, Act. 5.15. by his shadow to heal the sick, then for christ by the hem of his garment to heal the woman of the bloody issue:
The Apostles preaching in more places then Christ did, had occasion to doe more miracles, so by greater miracles is meant a greater number: Pardon this digression.
The Apostles preaching in more places then christ did, had occasion to do more Miracles, so by greater Miracles is meant a greater number: Pardon this digression.
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but the gift of working miracles, which is a gift distinguished from preaching, as the Apostle proves, 1 Cor. 12.4. Now there are diversity of gifts, but the same Spirit, ver. 10. To another the working of miracles.
but the gift of working Miracles, which is a gift distinguished from preaching, as the Apostle Proves, 1 Cor. 12.4. Now there Are diversity of Gifts, but the same Spirit, ver. 10. To Another the working of Miracles.
but pag. 13. he hath these expressions, Let Saint Paul speake more plaine, 2 Cor. 3.9. If the ministration of condemnation be glory, much more shall the Ministration of righteousnesse exceed in glory.
but page. 13. he hath these expressions, Let Saint Paul speak more plain, 2 Cor. 3.9. If the ministration of condemnation be glory, much more shall the Ministration of righteousness exceed in glory.
From this place he concludes that Moses is the Minister of condemnation, John of Righteousnesse; Moses of death, John of life. He is beside the particular intent of this Scripture:
From this place he concludes that Moses is the Minister of condemnation, John of Righteousness; Moses of death, John of life. He is beside the particular intent of this Scripture:
There was an Haeretique thirteene hundred yeeres agoe called Manes à NONLATINALPHABET, from madnesse, as Osiander observes, from his madde opinions he held ;
There was an Heretic thirteene hundred Years ago called Manes à, from madness, as Osiander observes, from his mad opinions he held;
And what doth he differ, in making Moses the Minister of death, and so of darkenesse? He likewise did hold this damnable opinion, that there was one God of the Old Testament, another of the New;
And what does he differ, in making Moses the Minister of death, and so of darkness? He likewise did hold this damnable opinion, that there was one God of the Old Testament, Another of the New;
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The Apostle doth often use the word letter in opposition to the word Spirit, because that which is called the Law of Moses, was written Exod. 31.18. in Tables of stone with the finger of God:
The Apostle does often use the word Letter in opposition to the word Spirit, Because that which is called the Law of Moses, was written Exod 31.18. in Tables of stone with the finger of God:
for because not onely the Ceremoniall Law, but also the Morall (which we call the Tenne Commandements) did lead to Christ who is every way made Righteousnesse unto true beleevers;
for Because not only the Ceremonial Law, but also the Moral (which we call the Tenne commandments) did led to christ who is every Way made Righteousness unto true believers;
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From whence it comes to passe that the Apostle speaking concerning the law, onely from the supposition of the Jewes, who did applie the Law to themselves, considered severally,
From whence it comes to pass that the Apostle speaking Concerning the law, only from the supposition of the Jews, who did apply the Law to themselves, considered severally,
And from hence the Apostle calleth it the letter: and so the naked Law by it selfe, separated from Christ, is in Scripture called the letter, which is nothing profitable to salvation. (and this comes to passe through the corruption of mans nature) Sometimes this opposition betweene the letter and the Spirit, hath respect in particular to the Ceremoniall Law:
And from hence the Apostle calls it the Letter: and so the naked Law by it self, separated from christ, is in Scripture called the Letter, which is nothing profitable to salvation. (and this comes to pass through the corruption of men nature) Sometime this opposition between the Letter and the Spirit, hath respect in particular to the Ceremonial Law:
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Who knowes not? but that in disputation many things are laid downe under some condition, which otherwise cannot be affirmed? The Apostle in this chapter is in a dispute in which he layes downe the difference betweene the Ministry of the Law,
Who knows not? but that in disputation many things Are laid down under Some condition, which otherwise cannot be affirmed? The Apostle in this chapter is in a dispute in which he lays down the difference between the Ministry of the Law,
and of the Gospell, by comparing the one with the other, as they were by Pauls adversaries (the false teachers) set in opposition the one against the other, who holding to the bare letter of the law, did preach justification by the workes of the Law without Jesus Christ, in opposition to the Gospell,
and of the Gospel, by comparing the one with the other, as they were by Paul's Adversaries (the false Teachers) Set in opposition the one against the other, who holding to the bore Letter of the law, did preach justification by the works of the Law without jesus christ, in opposition to the Gospel,
quoniam lex non dat occasionem pecandi, sed dicir occasione accepta. Cajeta. rom. 5 in loc. occasion by the Commandement deceived me, and by it slew me:
quoniam lex non that occasionem pecandi, sed dicir occasion accepta. Cajeta. rome. 5 in loc. occasion by the Commandment deceived me, and by it slew me:
cannot endure to be kept in by the Commandement, and restrained, and so sinneth the more eagerly, according to the Proverbe, Nitimur in vetitum: we are exceeding earnest to doe that which is forbidden us, (such is our corruption) the more ready we are to run into it:
cannot endure to be kept in by the Commandment, and restrained, and so Sinneth the more eagerly, according to the Proverb, Nitimur in vetitum: we Are exceeding earnest to do that which is forbidden us, (such is our corruption) the more ready we Are to run into it:
So likewise the Gospell may be said to be the ministration of condemnation occasionally, Luk. 2.34. Behold, this childe is set for the fall and rising againe of many in Israel, 1 Pet. 2.8. A stone of stumbling; a Rocke of offence.
So likewise the Gospel may be said to be the ministration of condemnation occasionally, Luk. 2.34. Behold, this child is Set for the fallen and rising again of many in Israel, 1 Pet. 2.8. A stone of stumbling; a Rock of offence.
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But it being accidentall as well to the Law, as to the Gospell, to be the Ministery of death, wherein lieth the difference? There is a wide difference, It is a perpetuall and inseparable accident in regard of the Law:
But it being accidental as well to the Law, as to the Gospel, to be the Ministry of death, wherein lies the difference? There is a wide difference, It is a perpetual and inseparable accident in regard of the Law:
If by Moses we understand the writings of Moses; which are the Old Testament together with the Prophets, that is to say, Moses and the Prophets, the Prophets were extraordinary Ministers of the Old Testament, ordained for the Instruction of the Church, by interpreting and applying the Law:
If by Moses we understand the writings of Moses; which Are the Old Testament together with the prophets, that is to say, Moses and the prophets, the prophets were extraordinary Ministers of the Old Testament, ordained for the Instruction of the Church, by interpreting and applying the Law:
and foreshewing the sufferings, and glory of Christ, Act. 3.24. Yea and all the Prophets from Samuel, and those that follow after, as many as have spoken, have likewise foretold of these dayes;
and foreshowing the sufferings, and glory of christ, Act. 3.24. Yea and all the prophets from Samuel, and those that follow After, as many as have spoken, have likewise foretold of these days;
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And the Apostle confirmes this Rom. 1.1, 2, 3. Paul a servant of Jesus Christ, called to be an Apostle, separated unto the Gospell of God, which he had promised afore by his holy Prophets in the holy Scriptures concerning his Son Jesus Christ our Lord;
And the Apostle confirms this Rom. 1.1, 2, 3. Paul a servant of jesus christ, called to be an Apostle, separated unto the Gospel of God, which he had promised afore by his holy prophets in the holy Scriptures Concerning his Son jesus christ our Lord;
And so convinces them, that the Preaching of the Gospell was no innovation, seeing it was preached throughout the whole Church of God in the old Testament:
And so convinces them, that the Preaching of the Gospel was no innovation, seeing it was preached throughout the Whole Church of God in the old Testament:
And as Theophylact observes, the word Gospell, was used in Davids time, Psalme 68. ver. 11. The Lord gave the word, great was the company of those that published it.
And as Theophylact observes, the word Gospel, was used in Davids time, Psalm 68. ver. 11. The Lord gave the word, great was the company of those that published it.
The Gospell and the promises of it, were made knowne: And applyed by beleevers: in all severall ages, to their everlasting Salvation, by Jesus Christ, in whom they beleeved.
The Gospel and the promises of it, were made known: And applied by believers: in all several ages, to their everlasting Salvation, by jesus christ, in whom they believed.
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Theophylact proveth the word Gospell to be used in the old Testament from Isay 52.7. How beautifull upon the mountaines are the feet of him that bringeth [ good tidings!
Theophylact Proves the word Gospel to be used in the old Testament from Saiah 52.7. How beautiful upon the Mountains Are the feet of him that brings [ good tidings!
] That is, the Gospell; for so the word signifieth NONLATINALPHABET ; And the Apostle alledging this place of the Prophet, Rom. 15.10. expounds it to bee the Preaching of the Gospell:
] That is, the Gospel; for so the word signifies; And the Apostle alleging this place of the Prophet, Rom. 15.10. expounds it to be the Preaching of the Gospel:
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The same Gospell (according as he distinguisheth the time in his Book, page 19.) was preached from Moses to John Baptist, yea, the very same which the Apostles preached.
The same Gospel (according as he Distinguisheth the time in his Book, page 19.) was preached from Moses to John Baptist, yea, the very same which the Apostles preached.
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and the Law the Ministration of Salvation: This is plaine, Act. 15.21. For Moses of old hath in every City them that Preach him, being read in the Synagogue every Sabbath day;
and the Law the Ministration of Salvation: This is plain, Act. 15.21. For Moses of old hath in every city them that Preach him, being read in the Synagogue every Sabbath day;
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Else would not our Saviour in the Parable, Luk. 16.29.31. have laid it downe as a thing so necessary to heare Moses and the Prophets, had not their Doctrine, by the power of God accompanying it, beene effectuall to the conversion of Soules.
Else would not our Saviour in the Parable, Luk. 16.29.31. have laid it down as a thing so necessary to hear Moses and the prophets, had not their Doctrine, by the power of God accompanying it, been effectual to the conversion of Souls.
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Whereas Pag. 22. He that shall search into the most materiall Controversies, betweene the Protestant and the Papist, he shall find the error of the Papist, chiefly to arise from hence:
Whereas Page 22. He that shall search into the most material Controversies, between the Protestant and the Papist, he shall find the error of the Papist, chiefly to arise from hence:
Sure this is that which makes him to cavil, and differ from other Ministers, if any Ministers in their Sermons, doe (but as they are bound) presse the duties of sanctification:
Sure this is that which makes him to cavil, and differ from other Ministers, if any Ministers in their Sermons, doe (but as they Are bound) press the duties of sanctification:
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Nay, though they use the same exhortations the Scripture doth, in the selfe-same words, we must not Preach to our people as Peter did, 2 Pet. 3.11. Seeing all these things shall be dissolved, what manner of persons ought ye to be, in all holy conversation and godlinesse? If we preach the terrours of God; then wee are legall preachers:
Nay, though they use the same exhortations the Scripture does, in the selfsame words, we must not Preach to our people as Peter did, 2 Pet. 3.11. Seeing all these things shall be dissolved, what manner of Persons ought you to be, in all holy Conversation and godliness? If we preach the terrors of God; then we Are Legal Preachers:
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To them who by patient continuance in well-doing, seeke for glory, and honour, immortality, eternall life, ver. 10. Glory, honour and peace to every one that worketh:
To them who by patient Continuance in welldoing, seek for glory, and honour, immortality, Eternal life, ver. 10. Glory, honour and peace to every one that works:
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that derogates nothing from our free justification: and being justified gratis, or freely through Faith: Then by Faith wee doe good workes pleasing to God:
that derogates nothing from our free justification: and being justified gratis, or freely through Faith: Then by Faith we do good works pleasing to God:
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sed ex dignatione Dei gratuita NONLATINALPHABET, in omne placitum vel obsequium, Davenant in loc. worthy of the Lord unto all pleasing, being fruitfull in every good worke.
sed ex dignatione Dei gratuita, in omne placitum vel obsequium, Davenant in loc. worthy of the Lord unto all pleasing, being fruitful in every good work.
being asked what Session and Canon, could not tell, and afterwards confessed he had not read it in the Councell of Trent; and indeed the Councell is cleane contrary in extolling Bishops.
being asked what Session and Canon, could not tell, and afterwards confessed he had not read it in the Council of Trent; and indeed the Council is clean contrary in extolling Bishops.
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But how comes the Multitude to understand what the word [ Contradiction ] meaneth, how come they to bee so cloquent? how come they by so much Logicke? I dare say if they be examined they cannot render the signification of the word:
But how comes the Multitude to understand what the word [ Contradiction ] means, how come they to be so cloquent? how come they by so much Logic? I Dare say if they be examined they cannot render the signification of the word:
The multitude laid many grievous complaints against Paul which they could not prove, Act. 25.7. It argues a great deale of indiscretion, if not of pride, and arrogancy, and selfe-conceitednesse,
The multitude laid many grievous complaints against Paul which they could not prove, Act. 25.7. It argues a great deal of indiscretion, if not of pride, and arrogance, and Self-conceitedness,
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if he should, he would withstand him to his face, and prove him false. The Apostle, 2 Tim. 2.14. chargeth that we strive not about words to no profit, but to the subverting of the hearers:
if he should, he would withstand him to his face, and prove him false. The Apostle, 2 Tim. 2.14. charges that we strive not about words to no profit, but to the subverting of the hearers:
for not he that commendeth himselfe is approved, but whom the Lord commendeth, 2 Cor. 10.18. Is any Minister that hath the charge of Soules upon him (especially in these knowing times) so grossely ignorant, that when he sees a man in distresse of conscience, through the apprehension of the wrath of God due to him for his sinnes, to apply the terrours of the Law, to comfort him;
for not he that commends himself is approved, but whom the Lord commends, 2 Cor. 10.18. Is any Minister that hath the charge of Souls upon him (especially in these knowing times) so grossly ignorant, that when he sees a man in distress of conscience, through the apprehension of the wrath of God due to him for his Sins, to apply the terrors of the Law, to Comfort him;
and of the great imperfections which accompany their best actions: saying as it is Luk. 17.10. Wee are unprofitable Servants: Now in this case, is any Minister so shallow or unworthy as to apply the Law to give satisfaction? This were to deale as cruelly as the bloudy Souldiers did with Christ in his extremity who gave him gall and vineger to drinke, Mat. 27.34. The Elders among the Jewes (from that of Solomon, Prov. 31.6. Give strong drinke unto him that is ready to perish, and wine unto those that be of a heavy heart.
and of the great imperfections which accompany their best actions: saying as it is Luk. 17.10. we Are unprofitable Servants: Now in this case, is any Minister so shallow or unworthy as to apply the Law to give satisfaction? This were to deal as cruelly as the bloody Soldiers did with christ in his extremity who gave him Gall and vinegar to drink, Mathew 27.34. The Elders among the Jews (from that of Solomon, Curae 31.6. Give strong drink unto him that is ready to perish, and wine unto those that be of a heavy heart.
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) made a Statute that those who were condemned to dye, should have wine given them to drinke in their sufferings, (the death of the Crosse being most bitter) mixed with comfortable and sweete spices;
) made a Statute that those who were condemned to die, should have wine given them to drink in their sufferings, (the death of the Cross being most bitter) mixed with comfortable and sweet spices;
I have read that in Jerusalem there were certaine devoute Matrons, who out of compassion, did at their owne charges provide this wine for those that were to be crucified:
I have read that in Jerusalem there were certain devout Matrons, who out of compassion, did At their own charges provide this wine for those that were to be Crucified:
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Now the Souldiers moved with bloudy cruelty dranke that Aromaticall wine whith was provided for our Lord, in the time of his suffering, according to that of Amos 2.8. They drinke the wine of the Condemned, and in stead thereof gave him gall and vineger to drinke. O bloudy cruelty!
Now the Soldiers moved with bloody cruelty drank that Aromatical wine vuhith was provided for our Lord, in the time of his suffering, according to that of Amos 2.8. They drink the wine of the Condemned, and in stead thereof gave him Gall and vinegar to drink. O bloody cruelty!
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to give satisfaction to a troubled conscience. The Apostle, 2 Tim. 2.15. layes this charge upon a Minister, to study to shew himselfe approved a workeman that need not be ashamed:
to give satisfaction to a troubled conscience. The Apostle, 2 Tim. 2.15. lays this charge upon a Minister, to study to show himself approved a workman that need not be ashamed:
Preaching is no such easie worke, what ever ignorant men thinke, Who is sufficient for these things? 2 Cor. 2.16. Not Coblers, and Tradesmen, who to the dishonour of God and the ruine of this Nation, pollute Gods Ordinances:
Preaching is no such easy work, what ever ignorant men think, Who is sufficient for these things? 2 Cor. 2.16. Not Cobblers, and Tradesmen, who to the dishonour of God and the ruin of this nation, pollute God's Ordinances:
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And would if they could, trample Gods faithfull Ministers under foot; and this flowes from a little, ungrounded, smattering knowledge they have gotten:
And would if they could, trample God's faithful Ministers under foot; and this flows from a little, ungrounded, smattering knowledge they have got:
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Secondly, a Metaphor taken from husbandmen who cut streight furrowes, or rather from men that are sawers of Timber who cut by a line, not declining to the right hand or to the left, but keeping to the rule:
Secondly, a Metaphor taken from husbandmen who Cut straight furrows, or rather from men that Are sawers of Timber who Cut by a line, not declining to the right hand or to the left, but keeping to the Rule:
and distributes to every one as hee seeth need. Fourthly, from the Priests in the old Testament, whose office was to cut the Sacrifices, and to divide;
and distributes to every one as he sees need. Fourthly, from the Priests in the old Testament, whose office was to Cut the Sacrifices, and to divide;
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But how miserably is the word of God mangled by a company of unlettered, unskilfull Laicks, who never had authority either from God or man; neither ability;
But how miserably is the word of God mangled by a company of unlettered, unskilful Laics, who never had Authority either from God or man; neither ability;
our Sermons being like Davids song of Mercy and Judgement, lest that complaint come against us, Ezek. 13.22. Because with lyes yee have made the heart of the righteous sad, whom I have not made sad;
our Sermons being like Davids song of Mercy and Judgement, lest that complaint come against us, Ezekiel 13.22. Because with lies ye have made the heart of the righteous sad, whom I have not made sad;
insomuch that sparing none he gave offence to some, which he regarded not: having Gods command, and the examples of the Prophets, and Apostles, to back him:
insomuch that sparing none he gave offence to Some, which he regarded not: having God's command, and the Examples of the prophets, and Apostles, to back him:
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First, of Consolations concerning the remission of sinnes. Secondly, of Consolations concerning Gods gracious presence in afflictions and death it selfe.
First, of Consolations Concerning the remission of Sins. Secondly, of Consolations Concerning God's gracious presence in afflictions and death it self.
And is not this the care of all Gods faithfull Ministers? who have had experience of the worke of God upon their owne consciences: 2 Cor. 5.11. Knowing therefore the terrour of the Lord we perswade men:
And is not this the care of all God's faithful Ministers? who have had experience of the work of God upon their own Consciences: 2 Cor. 5.11. Knowing Therefore the terror of the Lord we persuade men:
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Who is weake and I am not weake? 2 Cor. 11.29. Who is offended, and I burn not? I know there are in these parts of the Country many able Preachers, who in their Sermons doe rightly and truely distinguish betweene Law and Gospell:
Who is weak and I am not weak? 2 Cor. 11.29. Who is offended, and I burn not? I know there Are in these parts of the Country many able Preachers, who in their Sermons do rightly and truly distinguish between Law and Gospel:
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whose bowells doe yearne over the soules of their people. Witnesse their constant, pious, and painefull Preaching in such times, when Preaching was most opposed:
whose bowels do yearn over the Souls of their people. Witness their constant, pious, and painful Preaching in such times, when Preaching was most opposed:
Secondly, Whether is not the Covenant of grace one and the same? preached in all ages, by which all beleevers, have beene, are and shall be saved? but we shall speake more fully of this hereafter.
Secondly, Whither is not the Covenant of grace one and the same? preached in all ages, by which all believers, have been, Are and shall be saved? but we shall speak more Fully of this hereafter.
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And so makes him guilty of that which the Apostle pleads for his discharge, Act. 20.27. I have not shunned to declare unto you all the Counsell of God.
And so makes him guilty of that which the Apostle pleads for his discharge, Act. 20.27. I have not shunned to declare unto you all the Counsel of God.
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And how it can stand with Heb. 3.5. And Moses verely was faithfull in all his house as a servant, for a Testimony of those things which were to be spoken after:
And how it can stand with Hebrew 3.5. And Moses verily was faithful in all his house as a servant, for a Testimony of those things which were to be spoken After:
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looke upon the Scripture spoken by way of anticipation in the end of pag. 26. John. 1.17. The Law was given by Moses but Grace and Truth came by Jesus Christ.
look upon the Scripture spoken by Way of anticipation in the end of page. 26. John. 1.17. The Law was given by Moses but Grace and Truth Come by jesus christ.
Looke into the true sense & meaning of that place, & you shall see that from thence, to say in generall tearmes, Moses did not preach Grace, is false Doctrine:
Look into the true sense & meaning of that place, & you shall see that from thence, to say in general terms, Moses did not preach Grace, is false Doctrine:
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and as he was a Law-giver, and Mediatour of the legall Covenant, but setting aside the opposition which is made in Scripture, betwixt Moses and Christ, which comes to passe in regard of the Adversaries, who did extoll him to the end they might oppose the Grace which comes by Jesus Christ.
and as he was a Lawgiver, and Mediator of the Legal Covenant, but setting aside the opposition which is made in Scripture, betwixt Moses and christ, which comes to pass in regard of the Adversaries, who did extol him to the end they might oppose the Grace which comes by jesus christ.
quoniam promittunt Messiam salvatorem, Lyran. in loc. Jesus of Nazareth: and thus 'tis false Doctrine for him to teach that Moses did not preach grace.
quoniam promittunt Messiah salvatorem, Lyran in loc. jesus of Nazareth: and thus it's false Doctrine for him to teach that Moses did not preach grace.
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(He sheweth himselfe in this, to be a man voyd both of Science, and Conscience) if he did speake the truth according to Law, is not Christ the truth, the Law pointed at,
(He shows himself in this, to be a man void both of Science, and Conscience) if he did speak the truth according to Law, is not christ the truth, the Law pointed At,
and set forth? (may I not say) is not Christ the truth of the law? Gal. 3.24. The Law was our Schoole-master to bring us unto Christ, that we might be justified by Faith.
and Set forth? (may I not say) is not christ the truth of the law? Gal. 3.24. The Law was our Schoolmaster to bring us unto christ, that we might be justified by Faith.
but the Fathers seeing it impossible for them to performe this condition, were thereby put in minde to seeke for Righteousnesse out of themselves: namely in Christ:
but the Father's seeing it impossible for them to perform this condition, were thereby put in mind to seek for Righteousness out of themselves: namely in christ:
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Thus Christ being the truth and substance of the Law, Moses speaking truth according to Law, spake the truth as it was in Christ Jesus, who was ever to all beleevers as it is, Joh. 14.6. The way, the truth, and the life;
Thus christ being the truth and substance of the Law, Moses speaking truth according to Law, spoke the truth as it was in christ jesus, who was ever to all believers as it is, John 14.6. The Way, the truth, and the life;
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it is blasphemy therfore to say he did not speak according as the truth was in Christ Jesus, who was ever that one truth in all ages of the world to all the people of God.
it is blasphemy Therefore to say he did not speak according as the truth was in christ jesus, who was ever that one truth in all ages of the world to all the people of God.
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Againe had not Moses a Conscience sprinkled with the bloud of Christ? and did he not in Christ apprehend Gods reconciled face to him, in the full pardon and free remission of all his sinnes? Why then,
Again had not Moses a Conscience sprinkled with the blood of christ? and did he not in christ apprehend God's reconciled face to him, in the full pardon and free remission of all his Sins? Why then,
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if Moses spake truth according to conscience, shadowing forth the bloud of Christ by the bloud of Bulls and Goats to bee that which did sprinkle the Conscience from dead workes to serve the living God:
if Moses spoke truth according to conscience, shadowing forth the blood of christ by the blood of Bulls and Goats to be that which did sprinkle the Conscience from dead works to serve the living God:
and by the Scriptures of the Prophets, according to the commandement of the everlasting God, made knowne to all Nations for the obedience of faith) is quite contrary to his application of it, and makes against him.
and by the Scriptures of the prophets, according to the Commandment of the everlasting God, made known to all nations for the Obedience of faith) is quite contrary to his application of it, and makes against him.
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(And by the Scriptures of the Prophets) The Apostle makes mention of this (if any should make doubt of his Preaching) as a sufficient evidence to prove that the Doctrine of the Gospell, was no new or fained Doctrine.
(And by the Scriptures of the prophets) The Apostle makes mention of this (if any should make doubt of his Preaching) as a sufficient evidence to prove that the Doctrine of the Gospel, was no new or feigned Doctrine.
And therefore it could not be a mystery, hidden and kept secret from Moses and the Prophets; (as he affirmes falsely) for then they should have foretold that which they knew not, which no man well in his wits will speake or thinke.
And Therefore it could not be a mystery, hidden and kept secret from Moses and the prophets; (as he affirms falsely) for then they should have foretold that which they knew not, which no man well in his wits will speak or think.
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And now is made manifest, and how could the Gentiles know this seeing the predictions of the Messiah to come, were set downe and contained in the holy Scriptures? And these divine oracles were peculiar to the Jewes onely, Psal. 147.19.20. He sheweth his word unto Jacob, his Statutes and his judgements unto Israel;
And now is made manifest, and how could the Gentiles know this seeing the predictions of the Messiah to come, were Set down and contained in the holy Scriptures? And these divine oracles were peculiar to the Jews only, Psalm 147.19.20. He shows his word unto Jacob, his Statutes and his Judgments unto Israel;
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as the Apostle himselfe expounds it, Ephes. 3.5. which in other ages was not made knowne to the sonnes of men, as it is now revealed unto his holy Apostles and Prophets by the Spirit:
as the Apostle himself expounds it, Ephesians 3.5. which in other ages was not made known to the Sons of men, as it is now revealed unto his holy Apostles and prophets by the Spirit:
To use then this Scripture: (namely Rom. 16.25.) to prove that this mystery was kept secret and hidden from the people of the Jewes, from Moses to John Baptists time, is a false interpretation;
To use then this Scripture: (namely Rom. 16.25.) to prove that this mystery was kept secret and hidden from the people of the Jews, from Moses to John Baptists time, is a false Interpretation;
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The Apostles aime here, is to take off an aspersion which some at that time cast upon the Doctrine of the Gospell, saying, as it is, Act. 17.19. May we know what this new Doctrine whereof thou speakest is? They did account it a new, unknowne, unheard of Doctrine:
The Apostles aim Here, is to take off an aspersion which Some At that time cast upon the Doctrine of the Gospel, saying, as it is, Act. 17.19. May we know what this new Doctrine whereof thou Speakest is? They did account it a new, unknown, unheard of Doctrine:
Jacob the Patriarch sets downe the expresse time, Gen. 49.10. The Scepter shall not depart from Judah, nor a Law-giver from betweene his feete, untill Shilo come.
Jacob the Patriarch sets down the express time, Gen. 49.10. The Sceptre shall not depart from Judah, nor a Lawgiver from between his feet, until Shilo come.
namely, seventy weekes: And is it not set downe plainely, that he should come presently after the birth and comming of John Baptist, his fore-runner? Malach. 3.1. Behold I will send my Messenger, and he shall prepare the way before me:
namely, seventy weeks: And is it not Set down plainly, that he should come presently After the birth and coming of John Baptist, his forerunner? Malachi 3.1. Behold I will send my Messenger, and he shall prepare the Way before me:
And Isaiah prophesied most manifestly, and in speciall of Salvation from the free grace of God, through Jesus Christ, Isa. 53.11. By his knowledge shall my righteous servant justifie many, for he shall beare their iniquities, Habak. 2.4. The Prophets did not only declare his sufferings, but the particular manner, Psal. 22.16. They pierced my hands and my feete:
And Isaiah prophesied most manifestly, and in special of Salvation from the free grace of God, through jesus christ, Isaiah 53.11. By his knowledge shall my righteous servant justify many, for he shall bear their iniquities, Habak. 2.4. The prophets did not only declare his sufferings, but the particular manner, Psalm 22.16. They pierced my hands and my feet:
And the like concerning his buriall, Isa. 5.9. likewise his Resurrection and Ascension: Did the Prophets tell of the particular time, and particular passages;
And the like Concerning his burial, Isaiah 5.9. likewise his Resurrection and Ascension: Did the prophets tell of the particular time, and particular passages;
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and plainely of it? But let us goe on still with the Scripture, he applyeth for his purpose to prove it hidden, 1 Pet. 1.12. Unto whom it was revealed:
and plainly of it? But let us go on still with the Scripture, he Applieth for his purpose to prove it hidden, 1 Pet. 1.12. Unto whom it was revealed:
the meaning is, that those things which they spake of, concerning the Birth, Passions, and Resurrection of Christ, should not be fulfilled in their time, but in our times:
the meaning is, that those things which they spoke of, Concerning the Birth, Passion, and Resurrection of christ, should not be fulfilled in their time, but in our times:
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The Text saith, The Prophets searched: who were those Prophets? by Prophets understand the Prophets of the old Testament, Isaiah, Jeremiah, and others, under whom also Moses and the Patriarchs are comprehended, Luke 24, 27. Beginning at Moses and all the Prophets, See ver. 44. the words following in the Text prove this exposition;
The Text Says, The prophets searched: who were those prophets? by prophets understand the prophets of the old Testament, Isaiah, Jeremiah, and Others, under whom also Moses and the Patriarchs Are comprehended, Lycia 24, 27. Beginning At Moses and all the prophets, See ver. 44. the words following in the Text prove this exposition;
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for then he did not mention it. (his words are these) But you will say, Moses wrote of me? (he answers) True, so did all the Prophets write of Christ to come, but not present.
for then he did not mention it. (his words Are these) But you will say, Moses wrote of me? (he answers) True, so did all the prophets write of christ to come, but not present.
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It is then concluded from our Saviours owne argument, that Moses did write so plainely of him, that if they had beleeved him, they could not but have believed Christ:
It is then concluded from our Saviors own argument, that Moses did write so plainly of him, that if they had believed him, they could not but have believed christ:
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for that which he said should come to passe concerning Christ is now fulfilled, and our Saviour confirmes this, Luke 24, 25, 26, 27. Then he said unto them, O fooles,
for that which he said should come to pass Concerning christ is now fulfilled, and our Saviour confirms this, Lycia 24, 25, 26, 27. Then he said unto them, Oh Fools,
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and to enter into his glory? and beginning at Moses and all the Prophets, &c. Where he concludes, that what Moses had spoken concerning him, must be fulfilled,
and to enter into his glory? and beginning At Moses and all the prophets, etc. Where he concludes, that what Moses had spoken Concerning him, must be fulfilled,
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Againe, he saith, Moses spake of Grace and Truth hereafter to be Modus Parefactionis ac respectus temporis non mutant tem•psam, Rom. 16.26. Nunc manifestatum, hoc est tempore, N.T. ergo sub V. T. ignotum;
Again, he Says, Moses spoke of Grace and Truth hereafter to be Modus Parefactionis ac Respectus Temporis non mutant tem•psam, Rom. 16.26. Nunc manifestatum, hoc est tempore, N.T ergo sub V. T. ignotum;
tesp•ibidem d•serte addi•ur quod manifestum in Evangelium NONLATINALPHABET, ergo etiam ••m innotuit, licer minus clare. De gradibus igitur, & latitudine praedicationis, apostolus agit. Gerhard, locot. Tom. 3 col. mihi. 231. revealed:
tesp•ibidem d•serte addi•ur quod Manifest in Evangelium, ergo etiam ••m Innotuit, licer minus clare. De gradibus igitur, & Latitude praedicationis, Apostles agit. Gerhard, locot. Tom. 3 col. mihi. 231. revealed:
I speake not these things holy brethren, (saith he) to Hoc est ingenium humilitatis, in seintueri sna mala, in aliis eorum bona, L•ssius de virt. Temp. anne x. lib. 4. c. 4. n. 48. teach you, by whom I desire rather to be taught:
I speak not these things holy brothers, (Says he) to Hoc est ingenium humilitatis, in seintueri sna mala, in Others Their Bona, L•ssius de Virtue. Temp. anne x. lib. 4. c. 4. n. 48. teach you, by whom I desire rather to be taught:
He saith, He came to communicate his Doctrine, and to give satisfaction the rather, because it hath seldome or never beene free from cavillations, (as he cals it) and exceptions: by his owne confession, his Doctrine hath beene alwayes excepted against:
He Says, He Come to communicate his Doctrine, and to give satisfaction the rather, Because it hath seldom or never been free from cavillations, (as he calls it) and exceptions: by his own Confessi, his Doctrine hath been always excepted against:
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And whereas he saith, It was an unjust report, that he would never dare to speake those things in publique before the learned, which he taught his people at home.
And whereas he Says, It was an unjust report, that he would never Dare to speak those things in public before the learned, which he taught his people At home.
What need he take care to lay a sure and sound foundation, that is already laid, according to that Scripture, 1 Cor. 3.11. which he names in the beginning of pag. 33. From whence observe this;
What need he take care to lay a sure and found Foundation, that is already laid, according to that Scripture, 1 Cor. 3.11. which he names in the beginning of page. 33. From whence observe this;
From hence we may gather, what the state of the Church was from Adam to Moses, which he professeth himselfe to be ignorant of, Pag. 19. Marcion the heretique doth affirme, that all the Patriarchs and Prophets from M•ses to John the Baptist, were not partakers of Salvation:
From hence we may gather, what the state of the Church was from Adam to Moses, which he Professes himself to be ignorant of, Page 19. Marcion the heretic does affirm, that all the Patriarchs and prophets from M•ses to John the Baptist, were not partakers of Salvation:
which Doctrine is contained in the Old and New Testament, in the writings of the Apostles and Prophets, Ephes. 2.20. And are built upon the foundation of the Apostles and Prophets, Jesus Christ himselfe being the chiefe corner stone;
which Doctrine is contained in the Old and New Testament, in the writings of the Apostles and prophets, Ephesians 2.20. And Are built upon the Foundation of the Apostles and prophets, jesus christ himself being the chief corner stone;
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Page 33. in the latter end are these words, I find that the greatest difference betweene the Papist and the Protestant, is not about the foundation, who it is,
Page 33. in the latter end Are these words, I find that the greatest difference between the Papist and the Protestant, is not about the Foundation, who it is,
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but about the true and right application of this foundation. But stay a little, 1 Tim. 2.5. For there is one God and one Mediatour betweene God and man, the man Christ Jesus.
but about the true and right application of this Foundation. But stay a little, 1 Tim. 2.5. For there is one God and one Mediator between God and man, the man christ jesus.
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and now hath, and doth retaine after his resurrection, and glorification; as is manifest, Luke 24.28. Mark, 16.6. The Schoole affirmes, that it is the property of a body, to be so limited and determined to one place, that it cannot be in every place:
and now hath, and does retain After his resurrection, and glorification; as is manifest, Lycia 24.28. Mark, 16.6. The School affirms, that it is the property of a body, to be so limited and determined to one place, that it cannot be in every place:
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Doe not the Papists in making their Traditionsof equall Authority with Scripture, goe about to lay another foundation? is not this a wide difference? I might instance in other fundamentalls:
Do not the Papists in making their Traditionsof equal authority with Scripture, go about to lay Another Foundation? is not this a wide difference? I might instance in other fundamentals:
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And according to his distinction of first and second Justification, he will tell you that in the first Justification, whereby a wicked man becommeth Just in the sight of God, it is not from merit, but from Gods free mercy.
And according to his distinction of First and second Justification, he will tell you that in the First Justification, whereby a wicked man becomes Just in the sighed of God, it is not from merit, but from God's free mercy.
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Bellarmin upon Romans, cap. 4, 5. (where the Apostle makes it plaine, That we are not justified by workes ) saith, Paul speakes here of the first Justification;
Bellarmin upon Romans, cap. 4, 5. (where the Apostle makes it plain, That we Are not justified by works) Says, Paul speaks Here of the First Justification;
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whereby a man of wicked is made just, in the sight of God, and therefore Paul saith rightly, that a man is justified without workes: He useth this illustration:
whereby a man of wicked is made just, in the sighed of God, and Therefore Paul Says rightly, that a man is justified without works: He uses this illustration:
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The Apostle tells us how wee come to be made partakers of Christs Righteousnesse, Rom. 3.24. Being justified freely by his grace through the redemption that is in Jesus Christ:
The Apostle tells us how we come to be made partakers of Christ Righteousness, Rom. 3.24. Being justified freely by his grace through the redemption that is in jesus christ:
Aske the Councell of Trent and they will tell you in their exposition upon this place, that we are justified (that is to say, made partaker of Christs Righteousnesse) freely,
Ask the Council of Trent and they will tell you in their exposition upon this place, that we Are justified (that is to say, made partaker of Christ Righteousness) freely,
or merit the grace of justification, according as the Apostle saith, If by grace, then it is no more of workes, otherwise grace is no more grace, Rom. 11.6. Againe, aske Cardinall Tolet, who was a wise Jesuite, and he will answer, that when the Apostle saith, We are justified freely by his grace, he calleth grace the free gift of God given to us.
or merit the grace of justification, according as the Apostle Says, If by grace, then it is no more of works, otherwise grace is no more grace, Rom. 11.6. Again, ask Cardinal Tolet, who was a wise Jesuit, and he will answer, that when the Apostle Says, We Are justified freely by his grace, he calls grace the free gift of God given to us.
and he will answer, that when the Apostle saith, We are justified freely by his grace, his meaning is, that sinfull men are justified without any merit of their owne workes, by the alone free grace of God;
and he will answer, that when the Apostle Says, We Are justified freely by his grace, his meaning is, that sinful men Are justified without any merit of their own works, by the alone free grace of God;
(he meanes his owne judgement, in his mis-informed hearers) How they differ from Papists, who say that Christs righteousnesse is made ours before God by faith,
(he means his own judgement, in his misinformed hearers) How they differ from Papists, who say that Christ righteousness is made ours before God by faith,
and true repentance, which is by them defined to be a sorrow for sinne and amendment of life, as though our Protestant Divines should make faith and repentance joyned together to be the materiall and meritorious cause of our justification before God.
and true Repentance, which is by them defined to be a sorrow for sin and amendment of life, as though our Protestant Divines should make faith and Repentance joined together to be the material and meritorious cause of our justification before God.
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It will appeare by the Articles of Religion which we Protestants here in England are bound to reade (when we come to any Church living to be possessed of it) and subscribe to;
It will appear by the Articles of Religion which we Protestants Here in England Are bound to read (when we come to any Church living to be possessed of it) and subscribe to;
What Protestant ever joyned faith and repentance together in point of Justification before God? we say faith onely doth justifie in the sight of God, in opposition to workes yet this faith is not without an inward change of the heart, and true repentance:
What Protestant ever joined faith and Repentance together in point of Justification before God? we say faith only does justify in the sighed of God, in opposition to works yet this faith is not without an inward change of the heart, and true Repentance:
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we must distinguish betweene the formall Energy, or efficacie of faith and the effective: faith doth not justifie so farre forth as it doth mortifie the flesh in us,
we must distinguish between the formal Energy, or efficacy of faith and the effective: faith does not justify so Far forth as it does mortify the Flesh in us,
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Doe but view his Argument well, and see whether this be a Protestant Doctrine, That faith and sorrow for sinne, with amendment of life, make Christs Righteousnesse ours in the sight of God, according as he layes it downe, in his fearefull conclusion:
Doe but view his Argument well, and see whither this be a Protestant Doctrine, That faith and sorrow for sin, with amendment of life, make Christ Righteousness ours in the sighed of God, according as he lays it down, in his fearful conclusion:
nor good workes rightly considered, cannot be without faith; yet in regard of justification, they are manifestly in opposition the one against the other.
nor good works rightly considered, cannot be without faith; yet in regard of justification, they Are manifestly in opposition the one against the other.
but as it apprehendeth the righteousnesse of God in Christ: faith whereby we are justifyed is to be considered, partly as it is passive; partly, as it is active:
but as it apprehendeth the righteousness of God in christ: faith whereby we Are justified is to be considered, partly as it is passive; partly, as it is active:
but none of all these doe concurre with Faith in the Act of Justification, but it is the office onely of Faith, to apply unto us the Righteousnesse of Christ, whereby onely we are made righteous before God:
but none of all these do concur with Faith in the Act of Justification, but it is the office only of Faith, to apply unto us the Righteousness of christ, whereby only we Are made righteous before God:
If it be objected that apprehension is an action; Faith therefore to be a worke. It is answered, that although according to Grammar, apprehension is a word active:
If it be objected that apprehension is an actium; Faith Therefore to be a work. It is answered, that although according to Grammar, apprehension is a word active:
For to apprehend, is to receive good things offered, as the Apostle useth the phrase, Phil. 3.12. If I may apprehend that for which also I am apprehended of Christ Jesus.
For to apprehend, is to receive good things offered, as the Apostle uses the phrase, Philip 3.12. If I may apprehend that for which also I am apprehended of christ jesus.
Faith receives those good things offered in the Gospell, & Gerhard (speaking in Luthers words) saith, Faith suffers it selfe to be well done to, and benefited:
Faith receives those good things offered in the Gospel, & Gerhard (speaking in Luthers words) Says, Faith suffers it self to be well done to, and benefited:
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The word Covenant in the Hebrew NONLATINALPHABET strictly taken is a league or agreement made betweene parties that are at variance, containing in it a mutuall obligation:
The word Covenant in the Hebrew strictly taken is a league or agreement made between parties that Are At variance, containing in it a mutual obligation:
And the Hebrew word hath the signification of friendly parting, and of explaining the conditions of Agreement that a Covenant may be made, it is required, that two wills doe by a reciprocall consent agree in one and the same thing:
And the Hebrew word hath the signification of friendly parting, and of explaining the conditions of Agreement that a Covenant may be made, it is required, that two wills do by a reciprocal consent agree in one and the same thing:
The Covenant of workes is a league touching the saving of some, on condition of their perfect obedience, Gal. 3.12. And the Law is not of faith, but the man that doth them, shall live in them: see Levit. 18.5. It is plaine that perfect obedience is the condition of the Covenant of workes:
The Covenant of works is a league touching the Saving of Some, on condition of their perfect Obedience, Gal. 3.12. And the Law is not of faith, but the man that does them, shall live in them: see Levit. 18.5. It is plain that perfect Obedience is the condition of the Covenant of works:
May not Faith be said to be the condition required in this Covenant? And is not Christ here set forth upon this condition? and yet Christ and the condition too, freely given to us of God;
May not Faith be said to be the condition required in this Covenant? And is not christ Here Set forth upon this condition? and yet christ and the condition too, freely given to us of God;
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The Lord resolving to give us Christ, doth require at our hands that we should receive him and to this end giveth us faith, that we might be enabled thereunto:
The Lord resolving to give us christ, does require At our hands that we should receive him and to this end gives us faith, that we might be enabled thereunto:
but because he hath not as yet had experience of such a worke of grace upon his owne soule, must it therefore necessarily follow, that no soule else hath had it? because the foole hath said in his heart there is no God;
but Because he hath not as yet had experience of such a work of grace upon his own soul, must it Therefore necessarily follow, that no soul Else hath had it? Because the fool hath said in his heart there is no God;
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must it therefore follow, that there is no God in any mans heart? I professe my selfe (saith he) to leane unto them, that say that Christs righteousnesse is made ours before God, by Gods imputation,
must it Therefore follow, that there is no God in any men heart? I profess my self (Says he) to lean unto them, that say that Christ righteousness is made ours before God, by God's imputation,
By the Act of faith which doth consist in beleeving and receiving Christs righteousnesse imputed, we doe not understand the work of faith; but the worke of God;
By the Act of faith which does consist in believing and receiving Christ righteousness imputed, we do not understand the work of faith; but the work of God;
that so hee might plainely overthrow Justification by Workes, which they altogether insisted upon, and therefore tells them that all their workes though never so holy and good availe nothing in the matter of justification:
that so he might plainly overthrow Justification by Works, which they altogether insisted upon, and Therefore tells them that all their works though never so holy and good avail nothing in the matter of justification:
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Now consider the Master takes his Pen and placeth it in his hand, hee frameth and fashioneth every Letter, the boy must not stirre his hand in the writing one jot,
Now Consider the Master Takes his Pen and places it in his hand, he frameth and fashioneth every letter, the boy must not stir his hand in the writing one jot,
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This is blasphemy, and false Doctrine. The Scripture saith, We are justified by Faith; Here is a Doctrine quite contrary, namely, That we are justified without faith.
This is blasphemy, and false Doctrine. The Scripture Says, We Are justified by Faith; Here is a Doctrine quite contrary, namely, That we Are justified without faith.
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now how our sinnes were made Christs, let the Prophet Esay Id nunc repetit quod nimuum paenam quam nos exol vere debeamus, deus ipsi imposuent, candem vero ipse in se receperit tanquam voluntarius Gualter in Isa Hom. 267. speake, Cap. 53.6. And the Lord hath layed on him the iniquity of us all:
now how our Sins were made Christ, let the Prophet Isaiah Id nunc repetit quod nimuum paenam quam nos exol vere debeamus, deus ipsi imposuent, candem vero ipse in se receperit tanquam voluntarius Gualter in Isaiah Hom. 267. speak, Cap. 53.6. And the Lord hath laid on him the iniquity of us all:
for Imputation is an action of God freely accounting the righteousnesse of Christ to be his righteousnesse who beleeves in Christ, Rom. 4.3.4. and it was imputed (or accounted) to him for righteousnesse, that is, Faith was imputed.
for Imputation is an actium of God freely accounting the righteousness of christ to be his righteousness who believes in christ, Rom. 4.3.4. and it was imputed (or accounted) to him for righteousness, that is, Faith was imputed.
and faith is imputed for righte ousnesse; because by it we doe receive imputed righteousnes, Rom. 5.17. They which receive abundance of grace and of the gift of righteousnes (to wit, by faith) shall reigne in life by one Jesus Christ: These phrases of Speech; Faith is imputed for righteousnes;
and faith is imputed for right ousnesse; Because by it we do receive imputed righteousness, Rom. 5.17. They which receive abundance of grace and of the gift of righteousness (to wit, by faith) shall Reign in life by one jesus christ: These phrases of Speech; Faith is imputed for righteousness;
To conclude, Faith being the relate, Christs righteousnesse made ours by Gods imputation, the correlate, it cannot bee but where there is righteousnesse imputed, there must needs be Faith:
To conclude, Faith being the relate, Christ righteousness made ours by God's imputation, the correlate, it cannot be but where there is righteousness imputed, there must needs be Faith:
Imputation of righteousnesse and Faith have their being together, grant one, you must grant the other, take away one, you must take away the other, Rom. 4.23.24. Now it was not written for his sake alone (namely Abraham) that it was imputed to him;
Imputation of righteousness and Faith have their being together, grant one, you must grant the other, take away one, you must take away the other, Rom. 4.23.24. Now it was not written for his sake alone (namely Abraham) that it was imputed to him;
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So that without beleeving, Christs righteousnesse cannot be made ours before God. There is no space of time betweene justification and justifying Faith:
So that without believing, Christ righteousness cannot be made ours before God. There is no Molle of time between justification and justifying Faith:
Active in regard of God that justifyeth, Passive in regard of man who is justified, passive in regard of us who doe by faith receive Christ, without which we cannot be justified.
Active in regard of God that Justifieth, Passive in regard of man who is justified, passive in regard of us who doe by faith receive christ, without which we cannot be justified.
How then is faith said to justifie? I answer (sayes he) if we take faith for the object of our faith (That is, Christ) then faith is properly said to justifie us:
How then is faith said to justify? I answer (Says he) if we take faith for the Object of our faith (That is, christ) then faith is properly said to justify us:
and thus it is properly said to justifie: Christ being apprehended by Faith, Rom. 3.28. Therefore we conclude a man is justified by Faith without the workes of the Law.
and thus it is properly said to justify: christ being apprehended by Faith, Rom. 3.28. Therefore we conclude a man is justified by Faith without the works of the Law.
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wheresoever Faith is written without expresse mention of Christ, we are to understand the righteousnesse of Christ, received by Faith, Heb. 10.38. Now the just shall live by Faith:
wheresoever Faith is written without express mention of christ, we Are to understand the righteousness of christ, received by Faith, Hebrew 10.38. Now the just shall live by Faith:
And doth he not overthrow his Doctrine before delivered? when he concludes, That Faith taken for the object of our Faith doth properly justifie? and how can that be without Faiths apprehension of the object? Wee will make this more plaine if it may bee, Rom. 3.22. Even the righteousnesse of God which is by Faith of Jesus Christ:
And does he not overthrow his Doctrine before Delivered? when he concludes, That Faith taken for the Object of our Faith does properly justify? and how can that be without Faiths apprehension of the Object? we will make this more plain if it may be, Rom. 3.22. Even the righteousness of God which is by Faith of jesus christ:
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This Faith doth not justifie effectively, as working an habituall justice or righteousnesse in us: nor materially, as though Faith it selfe were that whereby we are justified;
This Faith does not justify effectively, as working an habitual Justice or righteousness in us: nor materially, as though Faith it self were that whereby we Are justified;
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That is freely bestowed which is conferred without any helpe or worke in the receiver: seeing then a man must bring Faith, which is a worke of the will:
That is freely bestowed which is conferred without any help or work in the receiver: seeing then a man must bring Faith, which is a work of the will:
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that being an effect of Gods decree, and beleeving being that way, by which God hath ordained to justifie and save men, Act. 13.48. And as many as were ordained to eternall life beleeved, Gal. 3.24. that we might be justified by Faith;
that being an Effect of God's Decree, and believing being that Way, by which God hath ordained to justify and save men, Act. 13.48. And as many as were ordained to Eternal life believed, Gal. 3.24. that we might be justified by Faith;
is to justifie him in his sinfull wayes, which God abhorreth, and is contrary to his proclamation, Exod. 34.7. that hee will by no meanes cleare the Nempe impoenitentem & in peccatis suis sibi placentem, Rive• Com. in loc. guiltie:
is to justify him in his sinful ways, which God abhorreth, and is contrary to his proclamation, Exod 34.7. that he will by no means clear the Nempe impoenitentem & in peccatis suis sibi placentem, Rive• Come in loc. guilty:
will God, who is the fountaine of justice, doe that himselfe which he hateth in others? if that place be alleadged, Rom. 4.5. But to him that worketh not, but beleeveth on him that justifieth the ungodly;
will God, who is the fountain of Justice, do that himself which he hates in Others? if that place be alleged, Rom. 4.5. But to him that works not, but Believeth on him that Justifieth the ungodly;
and as it doth declare unto us our justification in the court of conscience: Two grosse absurdities will follow upon Faiths declarative justification onely (as he calls it.) The first is, that Faith doth not at all justifie; (which is point blacke contrary to the Doctrine of Christ and his Apostles) for it is one thing to be, and another thing, to appeare to be:
and as it does declare unto us our justification in the court of conscience: Two gross absurdities will follow upon Faiths declarative justification only (as he calls it.) The First is, that Faith does not At all justify; (which is point black contrary to the Doctrine of christ and his Apostles) for it is one thing to be, and Another thing, to appear to be:
what's become now of assurance? but for all this, dare any man say that men in this condition have no Faith? Nay, they are upheld by the secret support of Faith;
what's become now of assurance? but for all this, Dare any man say that men in this condition have no Faith? Nay, they Are upheld by the secret support of Faith;
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for a man must first be justified in the sight of God, before he can be perswaded in his conscience of his justification, otherwise his perswasion is a false perswasion, and a meere delusion:
for a man must First be justified in the sighed of God, before he can be persuaded in his conscience of his justification, otherwise his persuasion is a false persuasion, and a mere delusion:
by the former we are justified properly, by the latter we are assured of our justification: (I take this assurance to be an act of experience flowing from justifying Faith.) Of the justification, which we have by the first degree, (which is properly so called) there are no degrees ;
by the former we Are justified properly, by the latter we Are assured of our justification: (I take this assurance to be an act of experience flowing from justifying Faith.) Of the justification, which we have by the First degree, (which is properly so called) there Are no Degrees;
but of that which we have by the second degree, which is not justification, but the assurance of it, there are degrees according to the measure of Faith:
but of that which we have by the second degree, which is not justification, but the assurance of it, there Are Degrees according to the measure of Faith:
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of necessity we must hold this distinction of faith, viz. that there is one degree of justifying faith, which in order of nature goes before remission of sins, by which we obtaine forgivenesse of sinnes,
of necessity we must hold this distinction of faith, viz. that there is one degree of justifying faith, which in order of nature Goes before remission of Sins, by which we obtain forgiveness of Sins,
and by which we are justifyed before God, Act. 26.18. That they may receive forgivenesse of sinnes, and inheritance among them which are sanctified, by faith that is in me, Act. 13.38, 39. Through this man is preached unto you the forgivenesse of sinnes;
and by which we Are justified before God, Act. 26.18. That they may receive forgiveness of Sins, and inheritance among them which Are sanctified, by faith that is in me, Act. 13.38, 39. Through this man is preached unto you the forgiveness of Sins;
and by him all that beleeve are justifyed: and there is another degree of justifying Faith, which followeth after justification; and remission of sinnes;
and by him all that believe Are justified: and there is Another degree of justifying Faith, which follows After justification; and remission of Sins;
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whereby we being perswaded, and in some measure assured of the remission of our sinnes, we are justified in the Court of Conscience, this being an effect of justifying faith.
whereby we being persuaded, and in Some measure assured of the remission of our Sins, we Are justified in the Court of Conscience, this being an Effect of justifying faith.
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And this may be proved by that Scripture, he makes use of to prove his declarative justification by Faith, Rom. 5.1. Therefore being justified by Faith, we have peace with God through our Lord Jesus Christ:
And this may be proved by that Scripture, he makes use of to prove his declarative justification by Faith, Rom. 5.1. Therefore being justified by Faith, we have peace with God through our Lord jesus christ:
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which peace may be called the assurance of faith, so that you see this declarative justification is no more but an effect of that faith, without wch we cannot be justifyed before God:
which peace may be called the assurance of faith, so that you see this declarative justification is no more but an Effect of that faith, without which we cannot be justified before God:
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and accounting him perfectly just in his fight, unto eternall life in heaven, through the perfect obedience & sufferings of Christ imputed to his Faith,
and accounting him perfectly just in his fight, unto Eternal life in heaven, through the perfect Obedience & sufferings of christ imputed to his Faith,
Now judge by this, whether a man can be justified by Gods imputation of Christs righteousnesse without Faith, Faith and justification according to Scripture, being inseparable.
Now judge by this, whither a man can be justified by God's imputation of Christ righteousness without Faith, Faith and justification according to Scripture, being inseparable.
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Page 37. He sets downe the causes of justification. First, saith he, it is God that justifyeth, Rom. 8.33. efficienter, as being the efficient cause, of our justification.
Page 37. He sets down the Causes of justification. First, Says he, it is God that Justifieth, Rom. 8.33. Efficienter, as being the efficient cause, of our justification.
The efficient cause of Justification understood actively, is the whole blessed Trinity. 2 Cor. 5.19. 1 Cor. 6.21. that which inwardly moves God, is the meeregrace, and free favour of God, Rom. 3.14. Eph. 2.8. Tit. 3.4, 5. the outward moving cause, herein, is Christ as God-man, our Mediator, because we obtaine this gift from his merit.
The efficient cause of Justification understood actively, is the Whole blessed Trinity. 2 Cor. 5.19. 1 Cor. 6.21. that which inwardly moves God, is the meeregrace, and free favour of God, Rom. 3.14. Ephesians 2.8. Tit. 3.4, 5. the outward moving cause, herein, is christ as God-man, our Mediator, Because we obtain this gift from his merit.
and that is faith alone, which (as Logicians speake) is a Passive instrument. The Materiall cause of Justification, taken actively, is the satisfaction of Christ:
and that is faith alone, which (as Logicians speak) is a Passive Instrument. The Material cause of Justification, taken actively, is the satisfaction of christ:
for our Divines generally understand by Christs satisfaction, his active and passive obedience: The materiall cause taken passively is man in his naturall condition.
for our Divines generally understand by Christ satisfaction, his active and passive Obedience: The material cause taken passively is man in his natural condition.
Fourthly, the Instrumentall cause is faith within: (which as I said before in the Logicians phrase is a passive Instrument) and the Gospell without: Rom. 5.9. 1 Tim. 2.6.
Fourthly, the Instrumental cause is faith within: (which as I said before in the Logicians phrase is a passive Instrument) and the Gospel without: Rom. 5.9. 1 Tim. 2.6.
All this while, where is the Declarative cause of Justification? but he that will goe about to coine a new justification never before heard of, may adventure to make a new cause, never before read of.
All this while, where is the Declarative cause of Justification? but he that will go about to coin a new justification never before herd of, may adventure to make a new cause, never before read of.
Can he prove by any one place of Scripture, that the righteousnesse of Christ was ever imputed to any without Faith? (especially those of riper yeares) Concerning the Faith of Infants (as our learned Bishop Davenant saith) because they are not sinners by their owne proper act,
Can he prove by any one place of Scripture, that the righteousness of christ was ever imputed to any without Faith? (especially those of riper Years) Concerning the Faith of Infants (as our learned Bishop Davenant Says) Because they Are not Sinners by their own proper act,
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Pag. 39. is this passage, far be it from us to thinke the duty of a Minister is discharged by crying out against sinne, drunkennesse, adultery, and the rest.
Page 39. is this passage, Far be it from us to think the duty of a Minister is discharged by crying out against sin, Drunkenness, adultery, and the rest.
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yet without this a Minister cannot discharge his dutie, this of necessity must be done, Isa. 58.1. Cry aloud, spare not, lift up thy voyce like a Quasi ruba exalta vocem tuam, manifesle docendo, hoc enim modo praedicavit Chri•••s, ut pater in Evangelio: Lyran. in loc. Trumpet;
yet without this a Minister cannot discharge his duty, this of necessity must be done, Isaiah 58.1. Cry aloud, spare not, lift up thy voice like a Quasi ruba exalta vocem tuam, manifesle docendo, hoc enim modo praedicavit Chri•••s, ut pater in Evangelio: Lyran in loc. Trumpet;
to the end they might reforme their wicked lives, knowing likewise that although the persons of beleevers are freed from the condemning power of the Law;
to the end they might reform their wicked lives, knowing likewise that although the Persons of believers Are freed from the condemning power of the Law;
and not upon canonicall Scriptures? We have (as the Apostle calls it, Act. 20.33.) the word of his grace which is able to build you up and give you an inheritance among all them which are sa•ctified, we have also a more sure word whereunto ye doe well that yee take heed,
and not upon canonical Scriptures? We have (as the Apostle calls it, Act. 20.33.) the word of his grace which is able to built you up and give you an inheritance among all them which Are sa•ctified, we have also a more sure word whereunto you do well that ye take heed,
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Alas! what profits it to salvation if we have reclaimed men from sinne to vertue, from drunkennesse to temperance, not having layd before a sure foundation;
Alas! what profits it to salvation if we have reclaimed men from sin to virtue, from Drunkenness to temperance, not having laid before a sure Foundation;
sure this rubbish must first bee cast out before. Christ the foundation can bee laid: hee sets downe a way contrary to Christs owne rule, Matthew 12.29. How can one enter into a strong mans house and spoyle his goods, except hee first bind the strong man? Sinne being the strong man must first bee bound and cast out before Christ will enter;
sure this rubbish must First be cast out before. christ the Foundation can be laid: he sets down a Way contrary to Christ own Rule, Matthew 12.29. How can one enter into a strong men house and spoil his goods, except he First bind the strong man? Sin being the strong man must First be bound and cast out before christ will enter;
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Belial? 2 Cor. 6.14, 15. in preaching against these grosse sinnes wee shew our selves Ministers of the Gospel, Titus 2.11, 12, 13. The Grace of God that bringeth salvation;
Belial? 2 Cor. 6.14, 15. in preaching against these gross Sins we show our selves Ministers of the Gospel, Titus 2.11, 12, 13. The Grace of God that brings salvation;
Our Saviour is of a contrary minde, who said to the Scribe, Mark. 12.34. Thou art not Longior namque ignorantia est a regno dei quam scientia• Hier•nym. in loc.
Our Saviour is of a contrary mind, who said to the Scribe, Mark. 12.34. Thou art not Longior namque ignorantia est a regno dei quam scientia• Hier•nym. in loc.
Ideo non fuit longe a regno Dei, quia sententiae illius quae novi Testamenti, & evangelicae perfectionis est propria, fauror extitisse probatus est: Aquin. aur. caten.
Ideo non fuit long a regno Dei, quia sententiae Illius Quae novi Testamenti, & evangelicae perfectionis est propria, fauror extitisse probatus est: Aquinas Aur. Caten.
In regard of his knowledge, his discreet answer, and that he was a favourer of Christ, hee was nearer the Kingdome of heaven then those that were without that knowledge and respect to Christ which he had,
In regard of his knowledge, his discreet answer, and that he was a favourer of christ, he was nearer the Kingdom of heaven then those that were without that knowledge and respect to christ which he had,
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and it is probable that afterwards he did beleeve, and of nearer came to be within the kingdom of heaven So men that are by the Ministery of the Word brought to leave their sinnes they formerly lived in, may be said to be,
and it is probable that afterwards he did believe, and of nearer Come to be within the Kingdom of heaven So men that Are by the Ministry of the Word brought to leave their Sins they formerly lived in, may be said to be,
Pag. 40. he useth this desperate expression, Nay have wee not made them seven times more the children of hell? when we doe by the blessing of God upon our preaching reclaim men from their former evill life:
Page 40. he uses this desperate expression, Nay have we not made them seven times more the children of hell? when we do by the blessing of God upon our preaching reclaim men from their former evil life:
doe we by this make them more the children of hell? this is contrary to Christs way, Mark. 10.19, 20, 21. When the man told him, hee had observed the Commandements from his youth:
do we by this make them more the children of hell? this is contrary to Christ Way, Mark. 10.19, 20, 21. When the man told him, he had observed the commandments from his youth:
but now beleeve, and repent of their former evill life. For to be Publicans and sinners, and to enter into heaven is impossible, Matth. 11.15. It is said the lame walke, the dease heare;
but now believe, and Repent of their former evil life. For to be Publicans and Sinners, and to enter into heaven is impossible, Matthew 11.15. It is said the lame walk, the dease hear;
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that is, those that were before lame and deafe, doe now walke and heare: So those that were before harlots, are by Johns preaching true penitents and beleevers.
that is, those that were before lame and deaf, do now walk and hear: So those that were before harlots, Are by Johns preaching true penitents and believers.
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Sure if his conference betweene a sick man and his pastor (as himselfe confesseth in his Epistle to his neighbours of Pirton ) was the substance of ten yeares Sermons, those must needs be stuffed with Tautologies,
Sure if his conference between a sick man and his pastor (as himself Confesses in his Epistle to his neighbours of Pirton) was the substance of ten Years Sermons, those must needs be stuffed with Tautologies,
The peoples case is to be pitied, and their patience to be admired who have lived so long time under a ministery that had so little substance ministring, questions that tend not to the edifying, but subverting of the hearers.
The peoples case is to be pitied, and their patience to be admired who have lived so long time under a Ministry that had so little substance ministering, questions that tend not to the edifying, but subverting of the hearers.
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he doth in this betray his owne ignorance of their worth and learning, for we have good experience of the wholesome use Protestant Divines have made of the Schoole men.
he does in this betray his own ignorance of their worth and learning, for we have good experience of the wholesome use Protestant Divines have made of the School men.
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Page 43. at the beginning, he propounds this question, How did Johns doctrine burne and shine more then the Law? I answer (saith he) The Law sanctifieth to the purifying of the flesh, Hic locus multis errandi occasionem praebuit quia non reputabant de Sacramentis tractari, quorum spiritualis est significatio, carnis emundationem exponumt, quae•antum inter homines 〈 ◊ 〉, ficut prosani homines habebant sua piacula quibus scelerum infamiam delenent:
Page 43. At the beginning, he propounds this question, How did Johns Doctrine burn and shine more then the Law? I answer (Says he) The Law Sanctifieth to the purifying of the Flesh, Hic locus multis errandi occasionem praebuit quia non reputabant de Sacramentis tractari, quorum spiritualis est significatio, carnis emundationem exponumt, quae•antum inter homines 〈 ◊ 〉, ficut prosani homines habebant sua piacula quibus Scelerum infamiam delenent:
haec rero expositio nimis prosana est, nam injuria fit Dei promissionibus si earum effectum restringineus ad poliuam duntaxat, Calvin in loc. Heb. 9.13. Johns doctrine purifieth the conscience.
haec rero Exposition nimis prosana est, nam injuria fit Dei promissionibus si earum effectum restringineus ad poliuam duntaxat, calvin in loc. Hebrew 9.13. Johns Doctrine Purifieth the conscience.
because those who for their outward uncleannesse, were excluded from the Congregation, by the sprinkling of the water of cleansing were ceremonially made clean so that it was lawfull for them to come to the Sanctuary of the Lord:
Because those who for their outward uncleanness, were excluded from the Congregation, by the sprinkling of the water of cleansing were ceremonially made clean so that it was lawful for them to come to the Sanctuary of the Lord:
so the sprinkling by the water of separation, and the receiving of those that were sprinkled, into the congregation, did signifie to beleevers their spirituall sprinkling,
so the sprinkling by the water of separation, and the receiving of those that were sprinkled, into the congregation, did signify to believers their spiritual sprinkling,
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To limit therefore, and bound the legall rites onely to the purifying of the flesh, (as he doth by his false exposition) and to restraine the effect of them onely to civill and politique Government, is injurious to the promises of God, made to his people, who lived in the time of the Law.
To limit Therefore, and bound the Legal Rites only to the purifying of the Flesh, (as he does by his false exposition) and to restrain the Effect of them only to civil and politic Government, is injurious to the promises of God, made to his people, who lived in the time of the Law.
Sacraments and signes have a spirituall signification, so that this purifying of the flesh by the water of separation, (so called because such as were separated for any uncleannesse were sprinkled with it) did signify unto the people of the Jews, the purifying of the conscience by the blood of Christ;
Sacraments and Signs have a spiritual signification, so that this purifying of the Flesh by the water of separation, (so called Because such as were separated for any uncleanness were sprinkled with it) did signify unto the people of the jews, the purifying of the conscience by the blood of christ;
Whereas he saith, Secondly, the Law perfects nothing as pertaining to the Conscience, Heb. 10.1. but Johns doctrin is a perfecting doctrine, insomuch that beleevers herein have no more conscience of sins.
Whereas he Says, Secondly, the Law perfects nothing as pertaining to the Conscience, Hebrew 10.1. but Johns Doctrine is a perfecting Doctrine, insomuch that believers herein have no more conscience of Sins.
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To this, let us see the meaning of the Apostle, Heb. 10.1. in this place hee speakes not properly concerning the Sacraments, but of the whole Tabernacle and Leviticall Priesthood:
To this, let us see the meaning of the Apostle, Hebrew 10.1. in this place he speaks not properly Concerning the Sacraments, but of the Whole Tabernacle and Levitical Priesthood:
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The meaning is, the unbeleeving Jewes cleaving to the Ceremonies and externall rites, and looking ( ex opere operato ) that is, from the worke done to be justified by them without Christ;
The meaning is, the unbelieving Jews cleaving to the Ceremonies and external Rites, and looking (ex Opere operato) that is, from the work done to be justified by them without christ;
and thus considered, they are, as Gal. 4.9. Weake and beggerly Egena autem elementa Apostolus ad Gal. appellat ceremonias, respectu Judaeorum, qui excluso Christo per illas, justificari volebant, Tossan. ibid. elements:
and thus considered, they Are, as Gal. 4.9. Weak and beggarly Egena autem Elementa Apostles ad Gal. appellate Ceremonies, respectu Judaeorum, qui Excluso Christ per Illas, justificari volebant, Tossan. Ibid. elements:
The Apostle here doth in few words most excellently set forth unto us the difference and agreement of the Old and New Testament, of the Law and Gospell, of the Doctrine and Sacraments of both;
The Apostle Here does in few words most excellently Set forth unto us the difference and agreement of the Old and New Testament, of the Law and Gospel, of the Doctrine and Sacraments of both;
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And believers in the time of the Law, by their Sacrifices, which they were commanded of God to offer, were put in minde of the bloud of Christ, which by faith they did apply to their Consciences,
And believers in the time of the Law, by their Sacrifices, which they were commanded of God to offer, were put in mind of the blood of christ, which by faith they did apply to their Consciences,
Notwithstanding to beleevers, they were the exercise, and sealing of faith, in the Messiah to come, whom in regard of their typicall signification they did prefigure:
Notwithstanding to believers, they were the exercise, and sealing of faith, in the Messiah to come, whom in regard of their typical signification they did prefigure:
and not to take away the conscience of sinnes; or to purge the conscience: and that Sacrifices and offerings he would not, neither had pleasure therein:
and not to take away the conscience of Sins; or to purge the conscience: and that Sacrifices and offerings he would not, neither had pleasure therein:
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Whereas Pag. 43. he sayes Johns Doctrine is the bringing in of a better hope, Adhuc enim in eo verfatur auctor hujus Epistolae, ut doceat Loviticum Sacetdorium, posteriore abrogatum:
Whereas Page 43. he Says Johns Doctrine is the bringing in of a better hope, Adhoc enim in eo verfatur auctor hujus Epistles, ut doceat Loviticum Sacetdorium, Posterior abrogatum:
neque de prioris usu vel ullum adhuc verbum fecit. Beza in loc. Heb. 7.19. the meaning of this place may be understood by what hath beene said before. Marke the opposition.
neque de prioris usu vel ullum Adhoc verbum fecit. Beza in loc. Hebrew 7.19. the meaning of this place may be understood by what hath been said before. Mark the opposition.
and did hold to the shadowes of the Law after the comming of Christ he compares Christs Priesthood and the Levitical together, shewing the perfection of the one above the other, speaking here of the Leviticall Priest-hood abrogated;
and did hold to the shadows of the Law After the coming of christ he compares Christ Priesthood and the Levitical together, showing the perfection of the one above the other, speaking Here of the Levitical Priesthood abrogated;
Pag. 43. We will consider (saith he) the difference of that repentance which was taught by the Prophets from that repentance which was taught by John. First,
Page 43. We will Consider (Says he) the difference of that Repentance which was taught by the prophets from that Repentance which was taught by John. First,
but marke his words, he saith this definition is justly to be reprehended, and yet it seemes to him (as he saith) to expresse to the full that repentance which was taught by the Prophets:
but mark his words, he Says this definition is justly to be reprehended, and yet it seems to him (as he Says) to express to the full that Repentance which was taught by the prophets:
Did not these holy men of God speake as they were moved by the holy Ghost? 2 Pet. 1.21. What will follow then, but that he doth in plaine termes affirme that the Holy Ghost may justly be reprehended? Oh blasphemy!
Did not these holy men of God speak as they were moved by the holy Ghost? 2 Pet. 1.21. What will follow then, but that he does in plain terms affirm that the Holy Ghost may justly be reprehended? O blasphemy!
but let us see how the repentance the Prophets taught, and Johns repentance differ; how Johns repentance was more then the Prophets, how Johns goes one step higher.
but let us see how the Repentance the prophets taught, and Johns Repentance differ; how Johns Repentance was more then the prophets, how Johns Goes one step higher.
The question will be whether the repentance John preached was a new repentance, and different from that repentance which was preached by Moses and the Prophers, it was Moses his whole studie how hee might bring the Israelites to true repentance;
The question will be whither the Repentance John preached was a new Repentance, and different from that Repentance which was preached by Moses and the Prophers, it was Moses his Whole study how he might bring the Israelites to true Repentance;
and this is evident in the ninth and tenth Chapters of Deuteronomie: And how often; nay continually did the Prophets call upon the people to repent, witnesse these Scriptures: Isa. 45.22. Jer. 14.22. Ezek. 18.30. Hose. 14.1. Joel 2.12. Therefore also now saith the Lord, Turne yee even to me with all your heart:
and this is evident in the ninth and tenth Chapters of Deuteronomy: And how often; nay continually did the prophets call upon the people to Repent, witness these Scriptures: Isaiah 45.22. Jer. 14.22. Ezekiel 18.30. Hose. 14.1. Joel 2.12. Therefore also now Says the Lord, Turn ye even to me with all your heart:
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from which it is manifest, that contrition and faith are two proper essentiall parts of repentance, Act. 14.15. And preach unto you that yee should turne from these vanities unto the living God:
from which it is manifest, that contrition and faith Are two proper essential parts of Repentance, Act. 14.15. And preach unto you that ye should turn from these vanities unto the living God:
How can we turne to God but by Faith? Act. 20.21. Testifying both to the Jewes and also to the Gentiles repentance towards God, and Faith toward our Lord Jesus Christ:
How can we turn to God but by Faith? Act. 20.21. Testifying both to the Jews and also to the Gentiles Repentance towards God, and Faith towards our Lord jesus christ:
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and new obedience a consequent? What could Johns repentance be more then this? how could the repentance he preached goe one step higher? That had Faith to goe to Christ,
and new Obedience a consequent? What could Johns Repentance be more then this? how could the Repentance he preached go one step higher? That had Faith to go to christ,
John bringeth downe every high thought that exalteth it selfe against God: did not the Prophets doe so? Jer. 4.14. How long shall thy vaine thoughts lodge within thee? Psal. 139.23, 24. Search me O God and know my heart:
John brings down every high Thought that Exalteth it self against God: did not the prophets do so? Jer. 4.14. How long shall thy vain thoughts lodge within thee? Psalm 139.23, 24. Search me Oh God and know my heart:
and make no difference between the repentance which was taught by the Prophets, & that repentance which was taught by the Son of God and his Ministers:
and make no difference between the Repentance which was taught by the prophets, & that Repentance which was taught by the Son of God and his Ministers:
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The difference then which he makes between the repentance taught by the Prophets, & that which was taught by the Son of God and his Ministers, is this;
The difference then which he makes between the Repentance taught by the prophets, & that which was taught by the Son of God and his Ministers, is this;
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This must needs be an hypocriticall repentance, cleane contrary to that which the Prophets preacht, which did as neerely concerne the conscience as the conversation;
This must needs be an hypocritical Repentance, clean contrary to that which the prophets preached, which did as nearly concern the conscience as the Conversation;
and the outward conversation no whit acceptable to God, who lookes at the heart: I dare affirme that the repentance which the Prophets preacht was acceptable to God; not bounded within the conversation;
and the outward Conversation no whit acceptable to God, who looks At the heart: I Dare affirm that the Repentance which the prophets preached was acceptable to God; not bounded within the Conversation;
And it is plaine that the doctrine of repentance taught by the Prophets and by the Sonne of God and his Ministers, is for summe and substance one and the same:
And it is plain that the Doctrine of Repentance taught by the prophets and by the Son of God and his Ministers, is for sum and substance one and the same:
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To preach that teares doe wash away sinnes out of the sight of God which (saith he) I have heard some testifie that they have heard preached) is a blaspemy against the blood of Christ:
To preach that tears do wash away Sins out of the sighed of God which (Says he) I have herd Some testify that they have herd preached) is a blasphemy against the blood of christ:
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it is blasphemy to say this is blasphemy, for it is no other then the Scripture phrase, Isa. 1.16. Wash you, make you cleane, put away the evill of your doings from before mine eyes;
it is blasphemy to say this is blasphemy, for it is no other then the Scripture phrase, Isaiah 1.16. Wash you, make you clean, put away the evil of your doings from before mine eyes;
By cleansing and washing is meant true repentance, as in Isa. 1.16. by hands we are to understand our sinfull actions, and by hearts our corrupt affections;
By cleansing and washing is meant true Repentance, as in Isaiah 1.16. by hands we Are to understand our sinful actions, and by hearts our corrupt affections;
So that to say, teares of repentance doe wash away sinnes in the sight of God, (which is all one with the words of the Prophet Esay, put away the evill of your doings from before mine eyes ) is warranted by these two places of Scripture compared together:
So that to say, tears of Repentance do wash away Sins in the sighed of God, (which is all one with the words of the Prophet Isaiah, put away the evil of your doings from before mine eyes) is warranted by these two places of Scripture compared together:
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Peter therefore wept bitterly, he wept that he might with teares wash away his sinne: If thou wilt obtaine pardon, wash away thy offence with teares; thus the Father.
Peter Therefore wept bitterly, he wept that he might with tears wash away his sin: If thou wilt obtain pardon, wash away thy offence with tears; thus the Father.
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but in regard of Gods acceptation who doth in and through Christ accept of them, in regard of Gods covenant and promise, in regard of his ordination, who hath ordained that such as shall bee saved shall weepe for their sinnes:
but in regard of God's acceptation who does in and through christ accept of them, in regard of God's Covenant and promise, in regard of his ordination, who hath ordained that such as shall be saved shall weep for their Sins:
Thus while hee intitles his booke [ Johns doctrine ] hee labours as much as in him lyeth, to overthrow Johns Doctrine, Act. 3.19. Repent therefore and bee converted, that your sinnes may bee blotted out.
Thus while he entitles his book [ Johns Doctrine ] he labours as much as in him lies, to overthrow Johns Doctrine, Act. 3.19. repent Therefore and be converted, that your Sins may be blotted out.
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to set at libertie those that are bruised; to preach the acceptable yeare of the Lord: Luke 15.7. Joy shall bee in heaven over one sinner that repenteth:
to Set At liberty those that Are Bruised; to preach the acceptable year of the Lord: Lycia 15.7. Joy shall be in heaven over one sinner that Repenteth:
as you may see in the parable of the Prodigall. The third benefit is righteousnesse before God, Luk. 18.14. The Publican bewailing his condition, in true repentance, our Lord saith, he went downe to his house justified rather than the other:
as you may see in the parable of the Prodigal. The third benefit is righteousness before God, Luk. 18.14. The Publican bewailing his condition, in true Repentance, our Lord Says, he went down to his house justified rather than the other:
then we have confidence toward God. And whatsoever we aske, we receive of him. The Sixth, is Salvation and life eternall, Act. 11.18. Then hath God also to the Gentiles granted repentance unto life.
then we have confidence towards God. And whatsoever we ask, we receive of him. The Sixth, is Salvation and life Eternal, Act. 11.18. Then hath God also to the Gentiles granted Repentance unto life.
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The seventh, is Freedome from temporall punishments, or to be sure, a mitigation of them, Jonah 3.10. And God saw their workes, that they turned from their evill wayes, and God repented of the evill that he had said, 2 Chron. 12.12. And when he humbled himselfe, the wrath of the Lord turned from him, that he would not destroy him altogether.
The seventh, is Freedom from temporal punishments, or to be sure, a mitigation of them, Jonah 3.10. And God saw their works, that they turned from their evil ways, and God repented of the evil that he had said, 2 Chronicles 12.12. And when he humbled himself, the wrath of the Lord turned from him, that he would not destroy him altogether.
Aske a Childe that can say the Church Catechisme (which in teaching repentance, tells us, Wee must have a lively Faith in Gods mercy through Christ, with a thankefull remembrance of his death ) and he will tell you;
Ask a Child that can say the Church Catechism (which in teaching Repentance, tells us, we must have a lively Faith in God's mercy through christ, with a thankful remembrance of his death) and he will tell you;
he hopes to make satisfaction by the merits of Jesus Christ. We doe not teach repentance consists, first, in contrition; secondly confession; thirdly, satisfaction; whereby our sins are expiated.
he hope's to make satisfaction by the merits of jesus christ. We do not teach Repentance consists, First, in contrition; secondly Confessi; Thirdly, satisfaction; whereby our Sins Are expiated.
I answer, did Christs dying exclude his crying? who as the Apostle saith, Heb. 5.7. In the dayes of his flesh, when he had offered up Prayers and supplications with strong crying and teares.
I answer, did Christ dying exclude his crying? who as the Apostle Says, Hebrew 5.7. In the days of his Flesh, when he had offered up Prayers and supplications with strong crying and tears.
Was this crying, and these teares, excluded in point of satisfaction for sins? Againe, we doe not say that teares of repentance, make or give satisfaction,
Was this crying, and these tears, excluded in point of satisfaction for Sins? Again, we do not say that tears of Repentance, make or give satisfaction,
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We make not teares the cause, but an effect flowing from the satisfaction of Christ: (by Faith applyed to the soule) Zach. 12.10. And they shall Quis enim vere fidelium non plangit? peccatis suiscausam se dedisse occisioni & crucifixioni Christi hlii Dei & hominis, ideoque amarissime semper pii Judaei & gentes Domini passionem plangunt, Pellican in loc.
We make not tears the cause, but an Effect flowing from the satisfaction of christ: (by Faith applied to the soul) Zach 12.10. And they shall Quis enim vere Fidelium non plangit? peccatis suiscausam se dedisse occisioni & crucifixioni Christ hlii Dei & hominis, The reason why amarissime semper pii Judaei & gentes Domini passionem plangunt, Pelican in loc.
Did not the Prophets also Preach remission of sins upon true repentance? If we should hold him close to his owne phrase of speech strictly taken, as he doth others;
Did not the prophets also Preach remission of Sins upon true Repentance? If we should hold him close to his own phrase of speech strictly taken, as he does Others;
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for they preached the New also, (They did never Preach the Old and New Covenant in opposition to one another;) The Law (sayes he) did not, could not disanull the Covenant that was made to Abraham 430. years before: (this place overthrowes and confutes him to his face) and he alledgeth it against himselfe:
for they preached the New also, (They did never Preach the Old and New Covenant in opposition to one Another;) The Law (Says he) did not, could not disannul the Covenant that was made to Abraham 430. Years before: (this place overthrows and confutes him to his face) and he allegeth it against himself:
but not eternall, which remission is called by the Apostle a fleshly purifying: This place concerning the Covenant made to Abraham Conjungi & misccri nulla ratione queunt:
but not Eternal, which remission is called by the Apostle a fleshly purifying: This place Concerning the Covenant made to Abraham Conjungi & misccri nulla ratione queunt:
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ita enim Dous sibi in suo verbo repugnater; (quod absit, sed quod justihcationis modus in lege & Evangelio monstratus contratie se haber, aut ut nec simul stare, anc misceri in unum possunt, magis quam aqua & ignis simul consistere in unum elemontum possunt, Pareus com. in loc. Gal. 3.17.
ita enim Dous sibi in Sue verbo repugnater; (quod absit, sed quod justihcationis modus in lege & Evangelio monstratus contratie se haber, Or ut nec simul stare, Anc misceri in Unum possunt, magis quam aqua & ignis simul consistere in Unum elemontum possunt, Pareus come. in loc. Gal. 3.17.
for so God should be repungant & contrary to himselfe in his owne Word; (which God forbid in the least thought) but in regard of the manner of justification, set forth in the Law, and in the Gospell:
for so God should be repungant & contrary to himself in his own Word; (which God forbid in the least Thought) but in regard of the manner of justification, Set forth in the Law, and in the Gospel:
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We must here againe marke the opposition betweene the Law and the promise, The false Apostles did attribute the effect of Justification to legall ceremonies,
We must Here again mark the opposition between the Law and the promise, The false Apostles did attribute the Effect of Justification to Legal ceremonies,
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The Law cannot disanull, and make the promise of none effect? why, the Impostors did deny salvation promised, to be freely given to men and obtained by Faith,
The Law cannot disannul, and make the promise of none Effect? why, the Impostors did deny salvation promised, to be freely given to men and obtained by Faith,
nay they did abhorre, and cry downe the legall services of the people, when they did performe them to the purifying of the flesh, not having respect to the inward purifying of the heart by Faith, Isa. 1.11, 12. To what purpose is the multitude of your sacrifices unto me? saith the Lord I am full of the burnt offerings of Rams,
nay they did abhor, and cry down the Legal services of the people, when they did perform them to the purifying of the Flesh, not having respect to the inward purifying of the heart by Faith, Isaiah 1.11, 12. To what purpose is the multitude of your Sacrifices unto me? Says the Lord I am full of the burned offerings of Rams,
but in reference to Christ, else they should stand guilty of that which the Apostle speakes, Rom. 9.31, 32. But Israel which followed after the Law of righteousnesse, hath not attained to the Law of righteousnesse:
but in Referente to christ, Else they should stand guilty of that which the Apostle speaks, Rom. 9.31, 32. But Israel which followed After the Law of righteousness, hath not attained to the Law of righteousness:
Page 51. About the middle, To make these things more plaine (saith he) Take this proposition: which I know will tingle in the eares of many ) happily it may tingle in his owne eares,
Page 51. About the middle, To make these things more plain (Says he) Take this proposition: which I know will tingle in the ears of many) happily it may tingle in his own ears,
for tis pity but he should heare of it: his proposition is this: The knowledge of both actuall and eternall remission was no Article of the Jewish Creed:
for this pity but he should hear of it: his proposition is this: The knowledge of both actual and Eternal remission was no Article of the Jewish Creed:
as he layes it downe, pag. 52. line 17. his reason is, They differed nothing from servants, so line the 20. he concludes, they were in bondage, and being so, had not knowledge of actuall and eternall remission.
as he lays it down, page. 52. line 17. his reason is, They differed nothing from Servants, so line the 20. he concludes, they were in bondage, and being so, had not knowledge of actual and Eternal remission.
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we must know that all true beleevers, who lived before Christs comming in the flesh, had actuall and eternall remission, without which they could not be saved, nor enter into Heaven:
we must know that all true believers, who lived before Christ coming in the Flesh, had actual and Eternal remission, without which they could not be saved, nor enter into Heaven:
This Heretique held that the Fathers under the Law were not partakers of eternall life, and according to his proposition, this heretique speakes the truth.
This Heretic held that the Father's under the Law were not partakers of Eternal life, and according to his proposition, this heretic speaks the truth.
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To prove this proposition he brings in this place of Scripture, Joh. 1.18. No man hath seene God at any time, the onely begotten Sonne, which is in the bosome of the Father, he hath declared him:
To prove this proposition he brings in this place of Scripture, John 1.18. No man hath seen God At any time, the only begotten Son, which is in the bosom of the Father, he hath declared him:
Now if the Fathers did beleeve eternall remission, they must needs know it; For in true saving Faith there are three things required, Knowledge, Assent, and Application.
Now if the Father's did believe Eternal remission, they must needs know it; For in true Saving Faith there Are three things required, Knowledge, Assent, and Application.
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The Jewes living in the time of the Law, having true saving Faith, must needs then have knowledge of Actuall and eternall remission, having these three things which must needs be in all that did ever truely beleeve:
The Jews living in the time of the Law, having true Saving Faith, must needs then have knowledge of Actual and Eternal remission, having these three things which must needs be in all that did ever truly believe:
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but it is proved by Scripture, Act. 10.43. To him give all the Prophets witnesse, that through his Name whosoever beleeveth in him shall receive remission of sins.
but it is proved by Scripture, Act. 10.43. To him give all the prophets witness, that through his Name whosoever Believeth in him shall receive remission of Sins.
and therefore they must of necessity know it. But we will open the meaning of this place, Joh. 1.18. No man hath seene God at any time, &c. God is said to be seene in Scripture diverse wayes.
and Therefore they must of necessity know it. But we will open the meaning of this place, John 1.18. No man hath seen God At any time, etc. God is said to be seen in Scripture diverse ways.
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and that either in regard of the outward sense, or in regard of the imagination; for sometimes God used some likenesse in which hee would appeare to men;
and that either in regard of the outward sense, or in regard of the imagination; for sometime God used Some likeness in which he would appear to men;
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This is the vision of the blessed in heaven which is spoken of Matth. 18.10. In heaven their Angels doe alwayes behold the face of my Father which is in heaven, 1 Cor. 13.12. Now we see through a glasse darkly, but then face to face:
This is the vision of the blessed in heaven which is spoken of Matthew 18.10. In heaven their Angels do always behold the face of my Father which is in heaven, 1 Cor. 13.12. Now we see through a glass darkly, but then face to face:
There is a comprehensive vision whereby God is not onely in his proper essence and substance seene manifestly and clearely, but also fully comprehended: Comprehension is taken two wayes;
There is a comprehensive vision whereby God is not only in his proper essence and substance seen manifestly and clearly, but also Fully comprehended: Comprehension is taken two ways;
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that yee may comprehend as judicious Beza, and the common translation read it. Again, comprehension is taken for the perfect and adequate knowledge of any thing;
that ye may comprehend as judicious Beza, and the Common Translation read it. Again, comprehension is taken for the perfect and adequate knowledge of any thing;
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Now there can be no comprehension of the object, in regard of the faculty, unlesse when the Intellectivitie (as the Schoole phrase hath it) of the intelligent facultie, be such as the intelligibilitie of the object that is to be understood;
Now there can be no comprehension of the Object, in regard of the faculty, unless when the Intellectivitie (as the School phrase hath it) of the intelligent faculty, be such as the intelligibility of the Object that is to be understood;
and thus no man hath seene God at any time, but the onely begotten Sonne who is in the bosome of the Father (the Spirit not excepted.) The words taken in this sense tis true, that no created nature hath, or ever shall see God;
and thus no man hath seen God At any time, but the only begotten Son who is in the bosom of the Father (the Spirit not excepted.) The words taken in this sense this true, that no created nature hath, or ever shall see God;
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Christ was NONLATINALPHABET, God-man, according to both natures, a mediatour to the Fathers and the people of the Jewes who lived in the time of the Law:
christ was, God-man, according to both nature's, a Mediator to the Father's and the people of the Jews who lived in the time of the Law:
and beleeving his incarnation, death, and resurrection, (without which they could not be justified before God) had knowledge both of Actuall and eternall remission:
and believing his incarnation, death, and resurrection, (without which they could not be justified before God) had knowledge both of Actual and Eternal remission:
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denieth that any man hath seene God at any time, but the onely begotten Sonne which is in the bosome of the Father, one with him who knowes all his secrets, he hath declared him.
Denieth that any man hath seen God At any time, but the only begotten Son which is in the bosom of the Father, one with him who knows all his secrets, he hath declared him.
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By him Moses had those things which he delivered to the people, by him the will of the Father was made knowne to Moses, by him the Tables of the Covenant were given, the promises were made,
By him Moses had those things which he Delivered to the people, by him the will of the Father was made known to Moses, by him the Tables of the Covenant were given, the promises were made,
And it is true that no man considered in his naturall condition hath seene God at any time, 1 Cor. 2.14. The naturall man receiveth not the things of the Spirit of God, Matth. 11, 27. No man knoweth the Sonne but the Father;
And it is true that no man considered in his natural condition hath seen God At any time, 1 Cor. 2.14. The natural man receives not the things of the Spirit of God, Matthew 11, 27. No man Knoweth the Son but the Father;
If we consider these words in allusion to Moses; they doe not exclude the people of the Jewes, from having the knowledge of the glory of God in the face of Jesus Christ,
If we Consider these words in allusion to Moses; they do not exclude the people of the Jews, from having the knowledge of the glory of God in the face of jesus christ,
Who are the Heires under age? even the Jewes, untill the time came that God sent forth his Sonne, &c. They were the Heires under age that differed not from servants, Now I say (sayes he) They that had knowledge of actuall and Eternall remission differed from servants:
Who Are the Heirs under age? even the Jews, until the time Come that God sent forth his Son, etc. They were the Heirs under age that differed not from Servants, Now I say (Says he) They that had knowledge of actual and Eternal remission differed from Servants:
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and were principally and especially taught, and instructed concerning free remission of sins; and had their consciences loosed from the Tyranny and slavery of sinne and death;
and were principally and especially taught, and instructed Concerning free remission of Sins; and had their Consciences loosed from the Tyranny and slavery of sin and death;
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and that they did injoy with us affiance and hope in one and the same Mediator, in whom they had boldnesse and accesse with confidence by the Faith of him, Ephes. 3.12. and therefore it must necessarily follow that they had not an overly, but an experimentall knowledge of actuall and eternall remission, having assurance in their consciences, that their sins were at that present time wherein they lived, actually and eternally remitted in Christ;
and that they did enjoy with us affiance and hope in one and the same Mediator, in whom they had boldness and access with confidence by the Faith of him, Ephesians 3.12. and Therefore it must necessarily follow that they had not an overly, but an experimental knowledge of actual and Eternal remission, having assurance in their Consciences, that their Sins were At that present time wherein they lived, actually and eternally remitted in christ;
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Otherwise we must conclude that the sinnes of beleevers in the time of the Law, were not remitted till Christs manifestation and comming in the flesh, which is most absurd and contradictory to Scripture;
Otherwise we must conclude that the Sins of believers in the time of the Law, were not remitted till Christ manifestation and coming in the Flesh, which is most absurd and contradictory to Scripture;
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They had Christ in Spirit, They beleeved in Christ, and were saved by him as we are; as it is, Heb. 13.8. Jesus Christ, the same yesterday, and to day, and for ever.
They had christ in Spirit, They believed in christ, and were saved by him as we Are; as it is, Hebrew 13.8. jesus christ, the same yesterday, and to day, and for ever.
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concludes that if the Fathers were Heires, and Lords of the inheritance with us, they were therefore saved by Faith no lesse than we, whereby he condemneth the Papists concerning their limbus, wherein they have cruelly shut up the Fathers, where they injoy not salvation,
concludes that if the Father's were Heirs, and lords of the inheritance with us, they were Therefore saved by Faith no less than we, whereby he Condemneth the Papists Concerning their limbus, wherein they have cruelly shut up the Father's, where they enjoy not salvation,
and this is just according to his proposition as he defends it, that they had knowledge of actuall and eternall remission to come, not present, but afarre off:
and this is just according to his proposition as he defends it, that they had knowledge of actual and Eternal remission to come, not present, but afar off:
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His proposition is farre more cruell and injurious to the Fathers, than the opinion of the Papists is about the limbus: They have devised and imagined in their wandering conceit, foure infernall and subterrestriall places.
His proposition is Far more cruel and injurious to the Father's, than the opinion of the Papists is about the limbus: They have devised and imagined in their wandering conceit, foure infernal and subterrestrial places.
First, Hell. Secondly, Purgatory. Thirdly, Limbus infantum, where Children remaine dying without baptisime. Fourthly, Limbus Patrum, where all the Fathers were before Christs comming in the flesh:
First, Hell. Secondly, Purgatory. Thirdly, Limbus Infantum, where Children remain dying without baptisime. Fourthly, Limbus Patrum, where all the Father's were before Christ coming in the Flesh:
But according to his proposition, if the knowledge of actuall and eternall remission, was no Article of the Jewes Creed, they must needs suffer the losse of Heaven,
But according to his proposition, if the knowledge of actual and Eternal remission, was no Article of the Jews Creed, they must needs suffer the loss of Heaven,
The Prophet David in preaching the new Covenant, preached actuall remission, Psalm. 32.1, 2. Blessed is the man whose transgression is forgiven (that is, remitted) Blessed is the man unto whom the Lord imputeth not iniquity, and ver. 5. Thou forgavest the iniquity of my sinne (that is, thou didst remit) as Saint Hierome reads it:
The Prophet David in preaching the new Covenant, preached actual remission, Psalm. 32.1, 2. Blessed is the man whose Transgression is forgiven (that is, remitted) Blessed is the man unto whom the Lord imputeth not iniquity, and for. 5. Thou forgavest the iniquity of my sin (that is, thou didst remit) as Saint Jerome reads it:
and there is, and ever was, the same Numericall remission of sins to all beleevers; All the Elect having alwayes remission of sins in regard of Gods purpose:
and there is, and ever was, the same Numerical remission of Sins to all believers; All the Elect having always remission of Sins in regard of God's purpose:
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as it was at that time when the Apostle spake these words. And lest he should seeme injuriously to compare Jerusalem once inhabited of the Kings, Patriarchs,
as it was At that time when the Apostle spoke these words. And lest he should seem injuriously to compare Jerusalem once inhabited of the Kings, Patriarchs,
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If they were for the present servants, so farre forth that they lived and died without knowledge of actuall and eternall remission present; they must needs perish;
If they were for the present Servants, so Far forth that they lived and died without knowledge of actual and Eternal remission present; they must needs perish;
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and what benefit had they that the Church of the Jewes in after time should differ from servants, who for the present lived and died in such a miserable condition?
and what benefit had they that the Church of the Jews in After time should differ from Servants, who for the present lived and died in such a miserable condition?
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But further to prove the people of the Jewes to be in bondage, and so not to have knowledge of actuall and eternall remission, he• goes on pag. 53. in these words;
But further to prove the people of the Jews to be in bondage, and so not to have knowledge of actual and Eternal remission, he• Goes on page. 53. in these words;
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for besides the authoritie of interpreters, it is said that the children through feare of death were subject to bondage all their lives long. Heb. 2.25. I would gladly know whom these interpreters are, that hold that all the beleeving Jewes before Christs incarnation, were under that bondage of conscience which stung their hearts: Godly Interpreters expound it thus:
for beside the Authority of Interpreters, it is said that the children through Fear of death were Subject to bondage all their lives long. Hebrew 2.25. I would gladly know whom these Interpreters Are, that hold that all the believing Jews before Christ incarnation, were under that bondage of conscience which stung their hearts: Godly Interpreters expound it thus:
That Satan by sinne, did hold all mankind in a sorrowfull servitude, and bondage under his yoake, that they were not onely in continuall feare of death,
That Satan by sin, did hold all mankind in a sorrowful servitude, and bondage under his yoke, that they were not only in continual Fear of death,
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as being the gate to eternall death, all his life time subject to bondage. The beleeving Jewes were not subject to this bondage, they were the Sonnes of God,
as being the gate to Eternal death, all his life time Subject to bondage. The believing Jews were not Subject to this bondage, they were the Sons of God,
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Pa. 54. To prove that this was a bondage of conscience (saith he) What is it that makes death bitter but the sting of death? and what is the sting of death but sin? Wherefore they had conscience of sin:
Paul 54. To prove that this was a bondage of conscience (Says he) What is it that makes death bitter but the sting of death? and what is the sting of death but since? Wherefore they had conscience of since:
The sting of death is sin and the strength of sin is the Law, but thankes be to God who hath given us victory through our Lord Jesus Christ. Pag. 55. he argues thus:
The sting of death is since and the strength of since is the Law, but thanks be to God who hath given us victory through our Lord jesus christ. Page 55. he argues thus:
that they were under the Law, is proved, Gal. 3.23.24. But if under the Law, then under the curse, Gal. 3.10. Can he prove that because the Apostle saith, Before faith came, we were kept under the Law:
that they were under the Law, is proved, Gal. 3.23.24. But if under the Law, then under the curse, Gal. 3.10. Can he prove that Because the Apostle Says, Before faith Come, we were kept under the Law:
and from Moses to John Baptists time lived and died under the curse, which must of necessitie follow? Never did any man mis-apply, and mis-interpret-Scripture more grossely;
and from Moses to John Baptists time lived and died under the curse, which must of necessity follow? Never did any man misapply, and mis-interpret-Scripture more grossly;
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how then can this stand with the unchangeablenesse of God that this Law should be abolished? The Apostle makes answer, that by Gods appointment, this was but Temporarie: and to endure but till faith came, that is, till Christs comming in the flesh;
how then can this stand with the unchangeableness of God that this Law should be abolished? The Apostle makes answer, that by God's appointment, this was but Temporary: and to endure but till faith Come, that is, till Christ coming in the Flesh;
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And none yeeld more subjection to it then they; & this subjection is their libertie: and thus the Law considered as a rule of life, is the will of God,
And none yield more subjection to it then they; & this subjection is their liberty: and thus the Law considered as a Rule of life, is the will of God,
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The intent of the Apostle in this place is, to prove justification by Faith in opposition to the workes of the Law, as Vers. 8, 9. And the Scripture foreseeing that God would justifie the Heathen through Faith, preached before the Gospel unto Abraham;
The intent of the Apostle in this place is, to prove justification by Faith in opposition to the works of the Law, as Vers. 8, 9. And the Scripture Foreseeing that God would justify the Heathen through Faith, preached before the Gospel unto Abraham;
marke well the 6, 7, 8, 9, 10. Verses of this third Chapter to the Galatians, and you shall see this place makes against him in other things as well as this.
mark well the 6, 7, 8, 9, 10. Verses of this third Chapter to the Galatians, and you shall see this place makes against him in other things as well as this.
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Can hee conclude from these words, that because they received not the promise, therefore they were under the curse? Then the Apostle should seeme to derogate from and to diminish,
Can he conclude from these words, that Because they received not the promise, Therefore they were under the curse? Then the Apostle should seem to derogate from and to diminish,
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and indeed not to be constant to himselfe, but to deny that in this Verse and in the 13. which he doth affirm in the 33. where he saith, they obtained promises: This seeming contradiction may easily be reconciled if we distinguish betweene the promises the Apostle here speakes of;
and indeed not to be constant to himself, but to deny that in this Verse and in the 13. which he does affirm in the 33. where he Says, they obtained promises: This seeming contradiction may Easily be reconciled if we distinguish between the promises the Apostle Here speaks of;
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as first, the promised land of Canaan, and so in the 13. Verse, the Apostle denies the Fathers who lived before Joshua, to have obtained the promises: Secondly, by promise we are to understand the complement or fulfilling of the promise concerning the Messiah to bee revealed in the flesh;
as First, the promised land of Canaan, and so in the 13. Verse, the Apostle Denies the Father's who lived before joshua, to have obtained the promises: Secondly, by promise we Are to understand the compliment or fulfilling of the promise Concerning the Messiah to be revealed in the Flesh;
because they were not eye-witnesses of the promised Messiah come in the flesh: Thirdly, by promise is to be understood the blessing of salvation promised in Christ;
Because they were not Eyewitnesses of the promised Messiah come in the Flesh: Thirdly, by promise is to be understood the blessing of salvation promised in christ;
The Apostles meaning is, not that we under the New Testament are saved by another way, different from that by which the Fathers were saved in the Old Testament;
The Apostles meaning is, not that we under the New Testament Are saved by Another Way, different from that by which the Father's were saved in the Old Testament;
or that the Salvation of the Fathers was deferred till Christs comming in the flesh: (as the Papists would have it) but the meaning of this place is, that although they were such excellent men indued with such famous and pretious Faith,
or that the Salvation of the Father's was deferred till Christ coming in the Flesh: (as the Papists would have it) but the meaning of this place is, that although they were such excellent men endued with such famous and precious Faith,
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Not better, if we consider the foundation of salvation, but in regard of the exhibition and manifestation of the Messias in the flesh, by whom they and we are made perfect and sanctifyed, by that one oblation of his body, as it is, Heb. 10.10. Through the offering of the body of Jesus Christ once for all, even for the Fathers as well as for us.
Not better, if we Consider the Foundation of salvation, but in regard of the exhibition and manifestation of the Messias in the Flesh, by whom they and we Are made perfect and sanctified, by that one oblation of his body, as it is, Hebrew 10.10. Through the offering of the body of jesus christ once for all, even for the Father's as well as for us.
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as that in Genesis, The seed of the Woman shall breake the Serpents head: In this place is described the sinne of Adam, and hope of pardon through Christ.
as that in Genesis, The seed of the Woman shall break the Serpents head: In this place is described the sin of Adam, and hope of pardon through christ.
But Page 55. Sayes he, The Prophets speake of a thing to come farre off, yet sayes he, They speake sometimes in the present and preterperfect tense, (againe in this he contradicts himselfe) and tis true, Isa. 6.9. The Prophet speakes there in the present tense, Unto us a childe is borne:
But Page 55. Says he, The prophets speak of a thing to come Far off, yet Says he, They speak sometime in the present and preterperfect tense, (again in this he contradicts himself) and this true, Isaiah 6.9. The Prophet speaks there in the present tense, Unto us a child is born:
neither doe they terminate the grace of God (destinated to his people from eternity) to this or that particular generation of beleevers, seeing that all the severall generations of beleevers are but one people of God;
neither do they terminate the grace of God (destinated to his people from eternity) to this or that particular generation of believers, seeing that all the several generations of believers Are but one people of God;
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but was destinated and appointed to the whole Church of God, from the beginning to the end, who (as I said before) though they consist of diverse Generations of men,
but was destinated and appointed to the Whole Church of God, from the beginning to the end, who (as I said before) though they consist of diverse Generations of men,
I answer, (saith he) with Saint Peter, That not unto themselves, but unto us they did minister those things, 1 Pet. 1.12. Let us looke into the true meaning of this place, it may be understood these wayes:
I answer, (Says he) with Saint Peter, That not unto themselves, but unto us they did minister those things, 1 Pet. 1.12. Let us look into the true meaning of this place, it may be understood these ways:
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The Apostle meaneth, that those things which they prophesied, did not belong unto themselves, as is plaine, Act. 15.11. But the sufferings and glory of Christ were revealed to them, not so much for their sakes (who did already beleeve) as for ours, who were to read their bookes;
The Apostle means, that those things which they prophesied, did not belong unto themselves, as is plain, Act. 15.11. But the sufferings and glory of christ were revealed to them, not so much for their sakes (who did already believe) as for ours, who were to read their books;
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though they did not see the Complement, and fulfilling of the promise, in regard of Christs apparition, and exhibition in the flesh, with their bodily eyes,
though they did not see the Compliment, and fulfilling of the promise, in regard of Christ apparition, and exhibition in the Flesh, with their bodily eyes,
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Page. 55. The three last lines, there are these words, The Apostle after our Saviours Ascension, speakes as of a thing actually past and done, shewing plainely the way and meanes whereby the Sonne of God hath purged and sanctified his Church: he proveth this, Heb. 10.14. By one offering he hath ever perfected them that are Comprehendit hoc nomine omnes Dei Filios, Calvin.
Page. 55. The three last lines, there Are these words, The Apostle After our Saviors Ascension, speaks as of a thing actually passed and done, showing plainly the Way and means whereby the Son of God hath purged and sanctified his Church: he Proves this, Hebrew 10.14. By one offering he hath ever perfected them that Are Comprehendit hoc nomine omnes Dei Sons, calvin.
Christus, qui nun• ad dextram Dei sede•, •nico suo sacrificio omnibus, quorquot salvandi sunt, remissionem plen•ssimam omnium peccatorum unpetravit, Luc. Osiand. in loc. sanctified.
Christus, qui nun• ad Dextram Dei sede•, •nico Sue Sacrificio omnibus, quorquot salvandi sunt, remissionem plen•ssimam omnium peccatorum unpetravit, Luke Osiander. in loc. sanctified.
The greatest is, that the Jewes are said to eate the same spirituall meate, and drinke the same spirituall drinke, 1 Cor. 10.3, 4. This objection was not made when he Preacht;
The greatest is, that the Jews Are said to eat the same spiritual meat, and drink the same spiritual drink, 1 Cor. 10.3, 4. This objection was not made when he Preached;
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But to open this Scripture, They did eate the same spirituall meate, and dranke the same spirituall drinke, to wit, the body and blood of Christ: (tis plaine then that they were not under the curse) The Apostle in this place proves that the Fathers had the Sacrament of the Eucharist, (which we call the Lords Supper) as well as we: The Argument runnes thus:
But to open this Scripture, They did eat the same spiritual meat, and drank the same spiritual drink, to wit, the body and blood of christ: (this plain then that they were not under the curse) The Apostle in this place Proves that the Father's had the Sacrament of the Eucharist, (which we call the lords Supper) as well as we: The Argument runs thus:
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Now all true beleevers doe spiritually eat the body and blood of Christ, which really and indeed is taken and received, not with the mouth of the body corporally,
Now all true believers do spiritually eat the body and blood of christ, which really and indeed is taken and received, not with the Mouth of the body corporally,
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To say a man eats a thing to come, (is a grosse piece of non-sense) How can that be? can one eate that which he hath not? can he eate bread to come? Christ was as really present to the Fathers, in their Sacrament of the Eucharist,
To say a man eats a thing to come, (is a gross piece of nonsense) How can that be? can one eat that which he hath not? can he eat bred to come? christ was as really present to the Father's, in their Sacrament of the Eucharist,
as he is to us in the Sacrament of the Lords Supper: (But that I may not be mistaken, I will set downe what I meane by Christs reall presence in the Sacrament) though we hold a reall presence of Christs body and blood in the Sacrament,
as he is to us in the Sacrament of the lords Supper: (But that I may not be mistaken, I will Set down what I mean by Christ real presence in the Sacrament) though we hold a real presence of Christ body and blood in the Sacrament,
God freely giving, and they by Faith receiving whole Christ, God and Man, together with all his benefits, were (in eodem instanti) in that very present point of time, justified,
God freely giving, and they by Faith receiving Whole christ, God and Man, together with all his benefits, were (in Eodem instanti) in that very present point of time, justified,
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and their sinnes pardoned, and actually remitted, and did beleeve actuall and eternall remission of sinnes present, to their soules, for their everlasting salvation:
and their Sins pardoned, and actually remitted, and did believe actual and Eternal remission of Sins present, to their Souls, for their everlasting salvation:
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and God, had beene an undoubted marke of Salvation? but (he concludes) you see the contrary. To this I answer, had it beene true zeale, it had beene an undoubted marke of a true Christian:
and God, had been an undoubted mark of Salvation? but (he concludes) you see the contrary. To this I answer, had it been true zeal, it had been an undoubted mark of a true Christian:
Give mee leave to explaine my selfe thus. The difference and degrees of Faith are two. First, A weake Faith. Secondly, A strong Faith. Concerning the first.
Give me leave to explain my self thus. The difference and Degrees of Faith Are two. First, A weak Faith. Secondly, A strong Faith. Concerning the First.
The weake Faith sheweth it selfe by this grace of God, namely, an unfained desire, not onely of salvation, (for that a wicked and gracelesse man may have) but of reconciliation with God in Christ.
The weak Faith shows it self by this grace of God, namely, an unfeigned desire, not only of salvation, (for that a wicked and graceless man may have) but of reconciliation with God in christ.
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First, the promise of life everlasting is made to the desire of reconciliation. Matth. 5.6. Blessed are they which do hunger and thirst after righteousnesse, for they shall be filled:
First, the promise of life everlasting is made to the desire of reconciliation. Matthew 5.6. Blessed Are they which do hunger and thirst After righteousness, for they shall be filled:
by hungring and thirsting here is meant an ardent and earnest desire after grace, which our Saviour layes downe as an infallible note of salvation: Psal. 145.19.
by hungering and thirsting Here is meant an Ardent and earnest desire After grace, which our Saviour lays down as an infallible note of salvation: Psalm 145.19.
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Aneffectuall desire congruent to pietie, is a most certaine note of a godly man from which he drawes an use of consolation to Christians, who are sometimes so pressed and disquieted with infirmities and tentations, that they have no evidence in themselves of their salvation, but onely godly desires.
Aneffectuall desire congruent to piety, is a most certain note of a godly man from which he draws an use of consolation to Christians, who Are sometime so pressed and disquieted with infirmities and tentations, that they have no evidence in themselves of their salvation, but only godly Desires.
which grow to no issue or head, but in time vanish as they come: Now these are not true desires after salvation, but rather flashing humours, and sudden passions.
which grow to no issue or head, but in time vanish as they come: Now these Are not true Desires After salvation, but rather flashing humours, and sudden passion.
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I argue thus, he that desireth grace must needs have the Spirit, for this desire cannot come of nature, Phil. 2.13. It is God that worketh in you both to will and to doe acccrding to his good pleasure:
I argue thus, he that Desires grace must needs have the Spirit, for this desire cannot come of nature, Philip 2.13. It is God that works in you both to will and to do acccrding to his good pleasure:
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Tee have begun (saith the Apostle) not only to do, but also to be forward or willing, 2 Cor. 8.10, 11. making it a greater grace to be willing and desirous to do well,
Tee have begun (Says the Apostle) not only to do, but also to be forward or willing, 2 Cor. 8.10, 11. making it a greater grace to be willing and desirous to do well,
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Yea this is almost all, that the faithfull have many times to comfort themselves withall, that they find in themselves an unfained desire to please God:
Yea this is almost all, that the faithful have many times to Comfort themselves withal, that they find in themselves an unfeigned desire to please God:
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This was all that Nehemiah could say of himselfe, and the rest of his brethren, Nehem. 1.11. That they did desire to feare Gods Name: Isa. 26.8. The desire of our soule is to thy Name.
This was all that Nehemiah could say of himself, and the rest of his brothers, Nehemiah 1.11. That they did desire to Fear God's Name: Isaiah 26.8. The desire of our soul is to thy Name.
O poore soules, you that complaine of the want of Faith and Grace, out of a hungering desire you have after them, comfort your drooping spirits against such desperate disconsolate doctrine as this, meerely contrary to the doctrine of the Gospel,
O poor Souls, you that complain of the want of Faith and Grace, out of a hungering desire you have After them, Comfort your drooping spirits against such desperate disconsolate Doctrine as this, merely contrary to the Doctrine of the Gospel,
Whether when Faith lies hid, that wee cannot see that we beleeve by the inward Testimony of our conscience, that it is possible our workes of pietie or charitie can assure us of salvation? his answer is:
Whither when Faith lies hid, that we cannot see that we believe by the inward Testimony of our conscience, that it is possible our works of piety or charity can assure us of salvation? his answer is:
called the Id est eandem fidem, ex ejusdem Spiritus afflatu, & dono Beza in loc. Spirit of Faith, 2 Cor. 4.13. and this is more fully set downe downe, 1 Cor. 2.12. Now we have received not the spirit of the world, but the Spirit which is of God, that wee might know the things that are freely given to us of God.
called the Id est eandem fidem, ex ejusdem Spiritus afflatu, & Dono Beza in loc. Spirit of Faith, 2 Cor. 4.13. and this is more Fully Set down down, 1 Cor. 2.12. Now we have received not the Spirit of the world, but the Spirit which is of God, that we might know the things that Are freely given to us of God.
and this the Apostle sets downe, 2 Cor. 1.12. For our rejoycing is this, the testimony of our Certebonam conscientiam habemus quod candide, & ca an misinceritate quam Dominus in nobis requiri•, un sumus. Luc. Ostand. in loc. conscience:
and this the Apostle sets down, 2 Cor. 1.12. For our rejoicing is this, the testimony of our Certebonam conscientiam habemus quod candide, & circa an misinceritate quam Dominus in nobis requiri•, un sumus. Luke Understand. in loc. conscience:
So that although we cannot immediately see that wee doe beleeve, yet if we find in our conscience that wee love the brethren, we know by this that wee doe beleeve;
So that although we cannot immediately see that we do believe, yet if we find in our conscience that we love the brothers, we know by this that we do believe;
So although Faith may be hid in regard of the soules immediate seeing it, yet it may evidently see it doth beleeve in regard of Faiths reall influences, and effects;
So although Faith may be hid in regard of the Souls immediate seeing it, yet it may evidently see it does believe in regard of Faiths real influences, and effects;
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Pag. 75. What workes are done in Faith (sayes he) that the same acts may not be done in the spirit of bondage? If you say indeed that the actions are the same,
Page 75. What works Are done in Faith (Says he) that the same acts may not be done in the Spirit of bondage? If you say indeed that the actions Are the same,
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he that hath a discursive intellect and can make use of that reason which God bath given him, can easily tell to what end hee undertakes such and such an action;
he that hath a discursive intellect and can make use of that reason which God bath given him, can Easily tell to what end he undertakes such and such an actium;
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1. In regard of the matter or object, about which they are conversant. 2. In regard of the originall, from which they doe proceed. 3. In regard of the end, for which they are done:
1. In regard of the matter or Object, about which they Are conversant. 2. In regard of the original, from which they do proceed. 3. In regard of the end, for which they Are done:
whether grace be it or no? or who can tell whether it flowes from a sincere affection to grace or no? or whether there be any by end or not? another man cannot judge, 1 Cor. 2.11.
whither grace be it or no? or who can tell whither it flows from a sincere affection to grace or no? or whither there be any by end or not? Another man cannot judge, 1 Cor. 2.11.
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For what man knoweth the things of man, save the spirit of man which is in him? by the spirit wee are to understand the substantiall part of man, the mind,
For what man Knoweth the things of man, save the Spirit of man which is in him? by the Spirit we Are to understand the substantial part of man, the mind,
and our Saviour tels us, Mat. 25.40. Inasmuch as we imbrace his Brethren, by acts of love, we imbrace him in our armes, which none can doe without Faith.
and our Saviour tells us, Mathew 25.40. Inasmuch as we embrace his Brothers, by acts of love, we embrace him in our arms, which none can do without Faith.
Can I not love them unlesse I sell my possessions, and divide among them? The Minister makes answer, Verily no, for true love binds us not onely to lay downe our goods,
Can I not love them unless I fell my possessions, and divide among them? The Minister makes answer, Verily no, for true love binds us not only to lay down our goods,
Pag. 14. In his conference he saith, I doe for the present beleeve, untill I shall see ground to the contrary, that Saint John doth principally speake of our assurance, whereby we know Nos scimus;
Page 14. In his conference he Says, I do for the present believe, until I shall see ground to the contrary, that Saint John does principally speak of our assurance, whereby we know Nos scimus;
and a Christian in this case may argue (a minore ad majus) from the lesser to the greater, for he that in Truth hath this witnesse, is infallibly certaine of the greater,
and a Christian in this case may argue (a Lesser ad Majus) from the lesser to the greater, for he that in Truth hath this witness, is infallibly certain of the greater,
Namely, to love any man because he is a Christian, and a childe of God, is a sensible and certaine note of a man that is partaker of the true love of God in Christ:
Namely, to love any man Because he is a Christian, and a child of God, is a sensible and certain note of a man that is partaker of the true love of God in christ:
Having laid downe this ground, (saith he) The way whereby the party in distresse, may be brought within the compasse of the promise of Salvation, stands in two things, in making tryall, and applying of the promise.
Having laid down this ground, (Says he) The Way whereby the party in distress, may be brought within the compass of the promise of Salvation, Stands in two things, in making trial, and applying of the promise.
Another ground of comfort for a party distressed, Master Perkins layes downe from the unfaigned desire after grace, which he in his Conference, Page 3. and in his Booke, Page 74. doth utterly reject.
another ground of Comfort for a party distressed, Master Perkins lays down from the unfeigned desire After grace, which he in his Conference, Page 3. and in his Book, Page 74. does utterly reject.
Thus Master Perkins. But that I may comfort the poore weake Christian against such Doctrine as this, That such as doe desire to beleeve, doe not beleeve;
Thus Master Perkins. But that I may Comfort the poor weak Christian against such Doctrine as this, That such as do desire to believe, do not believe;
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I will conclude with an Example I have read in the workes of that famous Divine Master Greenham, who tels of one Master Chambers of Leycester, who in his sickenesse grievously despaired,
I will conclude with an Exampl I have read in the works of that famous Divine Master Greenham, who tells of one Master Chambers of Leicester, who in his sickness grievously despaired,
yet it is not for any to note him (sayes he) with the blacke marke of a reprobate. One thing which he spake in his extremity (O that I had but one drop of Faith!) must move all men to conceive well of him:
yet it is not for any to note him (Says he) with the black mark of a Reprobate. One thing which he spoke in his extremity (Oh that I had but one drop of Faith!) must move all men to conceive well of him:
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And such as labour to make the Law of God of no use (not so much as a rule of life) to a beleever, doe deny the Kingly Office of Christ, and they are Antichrist:
And such as labour to make the Law of God of no use (not so much as a Rule of life) to a believer, do deny the Kingly Office of christ, and they Are Antichrist:
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I will present you with the golden chaine of Salvation, and I have done. 1. God hath ordained. 2. Christ hath merited. 3. The Word doth promise. 4. The Sacraments doe seale. 5. Faith doth receive. 6. The mouth doth confesse. 7. Workes doe testifie.
I will present you with the golden chain of Salvation, and I have done. 1. God hath ordained. 2. christ hath merited. 3. The Word does promise. 4. The Sacraments do seal. 5. Faith does receive. 6. The Mouth does confess. 7. Works doe testify.
Duplex argumentum implicat: Alterum est, leaures nullum unquam miraculum fecit & tamen illi credidimus; multo ergo magis huic credere debemus. Mald. in loc.
Duplex argumentum implicat: Alterum est, leaures nullum unquam miraculum fecit & tamen illi credidimus; Much ergo magis huic Believe debemus. Mald in loc.
Quod autem significare voluit eos dixisse Evangelisla, tale est: Si Joanni credidimus qui nullū fecit signū, multo magis huic: Jans•n. Com. in concord. Evan. cap. 4•.
Quod autem significare voluit eos dixisse Evangelisla, tale est: Si Joanni credidimus qui nullū fecit signū, Much magis huic: Jans•n. Come in concord. Evan cap. 4•.
Non daemonia jugavit, non expusit sebrem non caecos illam•navir, non mortuos suscitavit, &c. nihil horum fecit Joannes, Aug. tom. 9. Tract. 48. in Evang. Joan. Col. mihi, 355.
Non Daemonia jugavit, non expusit sebrem non caecos illam•navir, non Mortuos Suscitavit, etc. nihil horum fecit Joannes, Aug. tom. 9. Tract. 48. in Evangelist Joan. Col. mihi, 355.
Jesum cum Joanne conserendo, college••nt Jesum Joanne ma•orem & proinde Messiam esse: ••obus in eo colligendo utuntur argumentis, i. Joannes quidem signum nullum edidit. Volunt dicere Joannes eximius fuit doctor, quem omnes magni fecimus, & plerique pro Messia eum habere voluerunt. Sed nullis claruit miraculis: Hic autem doctrinam suam confirmat miraculis stupendis qualia a nemine mortalium unquam sunt edita. Dubium est ergo nullum, ipsum Joanne & omnibus Prophetis esse superiorem, hcut etiam Esaias id praedixit, cap. 35. ver. 5. Chemnit. Harm. cap. 117. Ex signis colligunt Christum longe Joanne esse superiorem, cum ille nu la ministetii sut rempore miracula ediderit: Pelargus 2. part. cap. q. 5. Colligunt Christum Joanne praestantiorem esse, qu•a tot miraculis fuit insignis, quum Joannes nullum miraculum edidisser. Calvin in loc. Ioannes quidem magnas & eximius fuit doctor; sed miraculis nullis claruit, Gualter. in Evang. Joan. hom. 101. Confessio fidelium est ex pressa, fatentur quod nullum secerit fignum. nec enim pertinebant ad doctrinam: sed vis signorum Christo & Apostolis reservata suit, singulari Dei consilio, Aretius in loc.
Jesus cum John conserendo, college••nt Jesus John ma•orem & Therefore Messiah esse: ••obus in eo colligendo utuntur Arguments, i. Joannes quidem signum nullum edidit. Volunt dicere Joannes eximius fuit Doctor, Whom omnes magni We have done, & Plerique Pro Messiah Eum habere voluerunt. Said nullis Claruit miraculis: Hic autem Doctrinam suam Confirmed miraculis stupendis Galatia a Nemine mortalium unquam sunt Edita. Dubium est ergo nullum, ipsum John & omnibus Prophetess esse superiorem, hcut etiam Isaiah id praedixit, cap. 35. ver. 5. Chemnit. Harm. cap. 117. Ex signis colligunt Christ long John esse superiorem, cum Isle nu la ministetii Suit rempore Miracles ediderit: Pelargus 2. part. cap. q. 5. Colligunt Christ John praestantiorem esse, qu•a tot miraculis fuit insignis, Whom Joannes nullum miraculum edidisser. calvin in loc. Ioannes quidem Magnas & eximius fuit Doctor; sed miraculis nullis Claruit, Gualter. in Evangelist Joan. hom. 101. Confessio Fidelium est ex pressa, fatentur quod nullum secerit fignum. nec enim pertinebant ad Doctrinam: sed vis signorum Christ & Apostles reservata suit, singulari Dei consilio, Aretius in loc.
Hoc patet primo in doctrina: secundo patet in miraculis, Lyranus in loc. 1. In Evangelii praedicatione. 2. In miraculorum operatione, Gerhard. Harm. Evang, c. 176. fol. mihi 453.
Hoc patet primo in Doctrina: secundo patet in miraculis, Lyranus in loc. 1. In Evangelii predication. 2. In miraculorum operation, Gerhard. Harm. Evangelist, c. 176. fol. mihi 453.
Sed probamus nostram expositionem. 1. Ex loco parallelo Mark. 16.15. 2. Ex verbis praecedentibus. 3. Ex numeri pluralis & praesentis cemporis ussupatione. 4. Ex Scopo. Harm. cap. 176. pag. 452.
said probamus nostram expositionem. 1. Ex loco parallelo Mark. 16.15. 2. Ex verbis praecedentibus. 3. Ex Numeri pluralis & praesentis cemporis ussupatione. 4. Ex Scope. Harm. cap. 176. page. 452.
Praedicavit rantum in Judaea; micas solummodo distribuit gentibus, quando ad eas excursum instituit. Christus una tantum lingua praedicavit, Syriaca scil. Apostoli per Spiritum instructi ut in omnibus linguis Evangelium praedicarent. Christus nondum per integrum quadriennium docendi ministerio immediate in sua persona sunctus est, Apostoli diutius. Per praedicationem Christi pauci Judaei; per praedicat: Apostolorum multitudo gentium. Gerhard. Harm. cap. 176 Pag. 453.
Praedicavit rantum in Judaea; micas solummodo distribuit gentibus, quando ad eas excursum Instituit. Christus una Tantum lingua praedicavit, Syriaca scil. Apostles per Spiritum instructi ut in omnibus linguis Evangelium praedicarent. Christus Nondum per integrum quadriennium docendi Ministerio immediate in sua persona sunctus est, Apostles diutius. Per praedicationem Christ Pauci Judaei; per praedicat: Apostolorum multitudo gentium. Gerhard. Harm. cap. 176 Page 453.
Mox vero constituta Ecclesia, sublatis miraculis reliquit doctrinam Apostolicam, quae norma esset fidei & vitae Aretius loc. com. de officiis Ecclesiast. cap. 62. Nec virtus ista miraculorum erat perpetuo in Ecclesiacredentium futura Muscul. in loc. Miracula in Ecclesia non semper cernuntur nec requiruntur quidem. Ne { que } enim fidelis opus habet ut signum videat, sed solum doctrina indiget & institutione, ait Chrysostom. Homilia tricesima prima, in 1 Epist. ad Corinth. Polanus Syntagm. lib. 6. cap. 58. Ad sundationem Ecclesiae suerunt quidem necessaria, quocirca edita sunt a Christo & Apostolis quamplurima, & post tempora ipsa Apostolorum, etiam multa, cum adhuc passim in orbe terrarum, Ecclesiae plantandae essent; nunc veto necessatia non sunt, Polanus Syntagm. fol. 509. vide plura ibid. Fuerunt miracula•ut buccinae atque praecones quibus Evangelium commendabatur: ut enim lex Moysis, pluribus miraculis in monte Sina, & per desertum authoritatem sibi conciliavit, quae postea destiterunt, cum ad terram promissionis ventum est; eadem quoque ratione miracula nunc sublata sunt, cum Evangelium per universum orbem diffusum est, Pet. Martyr. loc. com. clas. prim. cap. 8. fol. 33.
Mox vero Constituted Ecclesia, Sublatis miraculis reliquit Doctrinam Apostolicam, Quae norma esset fidei & vitae Aretius loc. come. de Offices Ecclesiatest. cap. 62. Nec virtus ista miraculorum erat perpetuo in Ecclesiacredentium futura Muscul. in loc. Miracles in Ecclesia non semper cernuntur nec requiruntur quidem. Ne { que } enim Fidelis opus habet ut signum Videat, sed solum Doctrina indiget & Institution, ait Chrysostom. Homily tricesima prima, in 1 Epistle and Corinth. Polanus Syntagm. lib. 6. cap. 58. Ad sundationem Ecclesiae suerunt quidem necessaria, Therefore Edita sunt a Christ & Apostles quamplurima, & post tempora ipsa Apostolorum, etiam Multa, cum Adhoc passim in orbe terrarum, Ecclesiae plantandae essent; nunc veto necessatia non sunt, Polanus Syntagm. fol. 509. vide plura Ibid. Fuerunt miracula•ut buccinae atque Praecones quibus Evangelium commendabatur: ut enim lex Moysis, Pluribus miraculis in monte Sina, & per desertum authoritatem sibi conciliavit, Quae postea destiterunt, cum ad terram promissionis ventum est; Same quoque ratione Miracles nunc sublata sunt, cum Evangelium per universum orbem diffusum est, Pet. Martyr. loc. come. Class. prim. cap. 8. fol. 33.
Videamus igitur quid me doceat Manichaeus, Aug. to 6 Contr. Ep•st. Manichael lib. unus. Vetus testamentū repudiat, & Deum qui in ipsis locutus Manichaei maledictis impetunt: De Prophetis sic dicit. Spiritum corū esse impietatis, sive iniqui•a•is, ten•b atum, quae ab initio emerserant & propterea seducti; locuti sunt: excaecavit enim princeps, eorum mentem, & siqui• sequi•ur sermones ipsorum, moritur in aeternum, illigatus in glebam: quoniam non didicit cognitionem Paracleti, Magdelurg cent. 3 cap 5. de Haeres. col. mihi 77.
Videamus igitur quid me doceat Manichaeus, Aug. to 6 Contr Ep•st. Manichael lib. Unus. Vetus testamentū repudiat, & God qui in Ipse Spoken Manichaei maledictis impetunt: De Prophetess sic dicit. Spiritum corū esse impietatis, sive iniqui•a•is, ten•b atum, Quae ab initio emerserant & propterea Seduced; locuti sunt: excaecavit enim princeps, Their mentem, & siqui• sequi•ur Sermons Ipsorum, moritur in aeternum, illigatus in glebam: quoniam non Didicat cognitionem Paraclete, Magdelurg cent. 3 cap 5. de Haeres. col. mihi 77.
Mo•tis esse asserit Manes Testamentum legis, co quod Apostolus dixeri•, 2 Cor. 3.7. Si Testamentum mortis: Vetus Testamentum, dixit esse alterius Dēi & doctoris, novum item alterius: contraria enim trad•in utroque, vide Magdeburg. ibid. Verus Testamen•um ab ali• Deo; Novum etiam ab alio Deo factum esse dixit; utrumque enim Testamentum, inter se pugnate, Osi•nd. Epitom. Hist. Eccles. lib. 4. cap. 3.
Mo•tis esse asserit Manes Testamentum Legis, counterfeit quod Apostles dixeri•, 2 Cor. 3.7. Si Testamentum mortis: Vetus Testamentum, dixit esse alterius Dēi & Doctoris, novum item alterius: contraria enim trad•in utroque, vide Magdeburg. Ibid. Verus Testamen•um ab ali• God; Novum etiam ab Alio God factum esse dixit; utrumque enim Testamentum, inter se pugnate, Osi•nd. Epitome. Hist. Eccles. lib. 4. cap. 3.
Impostores perst••ngit qui cum legis doctrinam importunius urgerent se non novi, sedpotius veteris restamenti ministros esse declarabant; idque non sine ignominia Christi qui umbras istas abolere debuit. Gualter. in I. Epist. ad Cor. hom. 12.
Impostors perst••ngit qui cum Legis Doctrinam More urgently urgerent se non novi, sedpotius veteris restamenti ministros esse declarabant; idque non sine Ignominia Christ qui umbras istas abolere Debt. Gualter. in I. Epistle and Cor. hom. 12.
Optima fuit ratio cur lex d•ceretur NONLATINALPHABET per antonomasiam; quod rectius converreris scriptum quam literam. & tamen volumus ex more [ literam ] interpretari. Beza. Annota•. in Epistad Rom. cap 2. ver. 27.
Optima fuit ratio cur lex d•ceretur per antonomasiam; quod rectius converreris Scriptum quam Literam. & tamen volumus ex more [ Literam ] interpretari. Beza. Annota•. in Epistad Rom. cap 2. ver. 27.
Mens egis est Christus lex in lapidibus insculpta suit: ideoque literal•• erat doctrina hic legis desectus corrigendus suit per Evangelium: quia fragilem esse oportuit; quamdiu rabulis lapideis tanrum erat consignata. Calvin. in loc.
Mens egis est Christus lex in lapidibus insculpta suit: The reason why literal•• erat Doctrina hic Legis desectus corrigendus suit per Evangelium: quia fragilem esse Opportune; Quamdiu rabulis lapideis tanrum erat consignata. calvin. in loc.
Facit hoc ad Evangelii commendationem, & confirmationē, quod jam olim a Deo per prophetas ab ipso inspiratos, quorum oracula litetis consignata haberentur, promissum esset; ne videretur res nova & commentitia, Estius, Com. in loc.
Facit hoc ad Evangelii commendationem, & confirmationē, quod jam Once a God per Prophets ab ipso inspiratos, quorum oracula litetis consignata haberentur, Promise esset; ne videretur Rest nova & commentitia, Estius, Come in loc.
Occupatio est qua declinat invidiam novitatis: nam Evangelium putabatur doctrina recens, Pet. Martyr. Com. in loc. Ut Novitatis depelleret invidiā, seque non novarum retū praedicatorem; & Apostolum ostenderet, Evangeliumque ab antiquitate commendaret, Tolet. in loc.
Occupatio est qua declinat invidiam novitatis: nam Evangelium putabatur Doctrina recens, Pet. Martyr. Come in loc. Ut Novitatis depelleret invidiā, Seek non Novarum retū praedicatorem; & Apostolum ostenderet, Evangeliumque ab antiquitate commendaret, Tolet in loc.
Sin vocabulo legis accipiatur doctrina V. Testamenti, in Scriptis M•saicis, & propheticis comprehensa, neuriquam gratiae beneficium ab ea separandum siquidem concio gratiae de remissione peccatorum proprer Christum Mediatorem non minus sonuit in V. quam in N. Test. per quam non mi nus tempore V. Test. quam novi Test. omnes sancti sunt Justifi cati ac salvati, Gerhard locor. Tom. 3. de Evang. c. 12. fol. m•hi. 247.
since Vocabulo Legis accipiatur Doctrina V. Testamenti, in Scriptis M•saicis, & propheticis comprehensa, neuriquam Gratiae beneficium ab ea separandum siquidem Concio Gratiae de remission peccatorum proprer Christ Mediatorem non minus sonuit in V. quam in N. Test. per quam non mi nus tempore V. Test. quam novi Test. omnes sancti sunt Justify cati ac salvati, Gerhard locor. Tom. 3. de Evangelist c. 12. fol. m•hi. 247.
Gratuitum donum Dei sine operibus legis, Glo. interl. A princi pio mundi non solum praefiguratus est sacrificiis, & praenunciatus prophetis, sed etiam coepit ejus sanguis hominum mederi vulneribus; & acceptavit Pater mortem filii, ac propter cam contulit omnibus gratiam, Lorinus in loc. Fide gratiam apprehendi testatur: nam credimus, inquit, nos per gratiam Domini nostri, &c. Paucis ergo & minimis ambiguis verbis universa salutis ratio comprehendi poterit, si nos gratia Dei in Jesu Christo, per fidem salvari dicamus: quae omnis tum propheticae, tum Apostolicae doctrinae, summa est, Gualter in Act. Apost. hom. 102. in fine.
Gratuitum Donum Dei sine operibus Legis, Glow interl. A princi Pious mundi non solum praefiguratus est Sacrifices, & praenunciatus Prophetess, sed etiam Coepit His sanguis hominum mederi vulneribus; & acceptavit Pater mortem Sons, ac propter cam contulit omnibus gratiam, Lorinus in loc. Fide gratiam apprehendi testatur: nam Credimus, inquit, nos per gratiam Domini Our, etc. Paucis ergo & minimis ambiguis verbis universa Salutis ratio comprehendi poterit, si nos Gratia Dei in Jesu Christ, per fidem salvari Dicamus: Quae omnis tum Prophetica, tum Apostolic Doctrine, summa est, Gualter in Act. Apost. hom. 102. in fine.
Sententia haec intelligenda videtur ut Revelativa Divini Judicii: ut hinc intelligamus Divina dispositione desertum irieos qui Mosen & Prophetas non audiunt, & ita induratos relinqui, etiamsi viderent miracula, non moverentur propterea ad verana Charitatem, & merito quia ex eo quod divinā largitatem, qua providit nobis de Mose & prophetis (hoc est de sacra Scriptura) despiciunt merētur ut nec per miracula visa conversionis gratiam consequantur, Cajetā Jentac. 5. qu. 4. Quo loco evide tissime declarat Dominus Vetus Testam. esse fidei firmitatē retundens perfidiam Judaeorum, & excludens nequitias haereticorum, Ambr. Com. in Evang. Luc. lib. 8. Judaicus ille popu•us, quia Mosi credere noluit, ei etiam qui resurrexit ex mortuis credere contempsit; cumque Mosis verba Spiritualiter, contempsit in elligere, ad cum de quo Moses locutus fuerat non pervenit, Greg. Magn. in Evang hom. 40. Disce divitem hunc cum fratribus suis esse Jud•om, ad quos promissiones de de terra Canaan, & vita aeterna pertinebant: incredulitate autem propria damnari, Aretius, in loc.
Sententia haec intelligenda videtur ut Revelativa Divine Judicii: ut hinc intelligamus Divine disposition desertum irieos qui Moses & Prophets non Audiunt, & ita induratos relinqui, Even if viderent Miracles, non moverentur propterea ad verana Charitatem, & merito quia ex eo quod divinā largitatem, qua providit nobis de Mose & Prophetess (hoc est de sacra Scripture) despiciunt merētur ut nec per Miracles visa conversionis gratiam consequantur, Cajetan Jentac. 5. queen. 4. Quo loco evide tissime Declarat Dominus Vetus Testament. esse fidei firmitatē retundens perfidiam Judaeorum, & excludens nequitias haereticorum, Ambrose Come in Evangelist Luke lib. 8. Judaicus Isle popu•us, quia Mosi Believe noluit, ei etiam qui resurrexit ex mortuis Believe contempsit; cumque Moses verba Spiritualiter, contempsit in elligere, ad cum de quo Moses Spoken fuerat non pervenit, Greg. Magn in Evangelist hom. 40. Disce divitem hunc cum fratribus suis esse Jud•om, ad quos Promises de de terra Canaan, & vita aeterna pertinebant: incredulitate autem propria damnari, Aretius, in loc.
Meritum Christi unicum est pretium redemptionis nostrae, quo solo a peccato & morte aeterna redimimur, & Deo reconciliati, in filios, & haeredes vitae aeternae adoptamur, Cassand. consultat. pag. mihi 968.
Merit Christ unicum est Price redemptionis Nostrae, quo solo a Peccato & morte aeterna redimimur, & God reconciliati, in Sons, & haeredes vitae aeternae adoptamur, Cassandra. consultat. page. mihi 968.
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Nec ita intelligendum est quod Christus infundat meritum suum nostrae orationi, ut ipsa sit placatio coelestis irae & expiatio pro peccatis, sed quia exerit sese per preces; intuetur promissiones Dei, quibus roboratur & confirmatur apprehendir Christum propter quem solum Deus nobis in vocantibus est propitius: & quia Deus invenir in nobis Christum per fidem, ideo in nos ipsum invocantes essundit omne genus beneficiorum, non propter invocationis meritum, sed propter Christi meritum, Gerbard, locor. tom 3. Col. mihi 368.
Nec ita intelligendum est quod Christus infundat Merit suum Nostrae Orationi, ut ipsa sit placatio coelestis irae & expiatio Pro peccatis, sed quia exerit seize per preces; intuetur Promises Dei, quibus roboratur & confirmatur apprehendir Christ propter Whom solum Deus nobis in vocantibus est Propitius: & quia Deus invenir in nobis Christ per fidem, ideo in nos ipsum invocantes essundit omne genus Benefits, non propter invocationis Merit, sed propter Christ Merit, Gerber, locor. tom 3. Col. mihi 368.
Quod Deus aeterna gloria, & felicitate eos donare vult, qui ex fide bene operati sunt, id nihil gratuitae justificationi nostrae derogat: justificamur enim gratis fide; deinde ex fide, bona, & Deo placentia opera facimus, Osian. in loc.
Quod Deus aeterna gloria, & felicitate eos donare vult, qui ex fide bene operati sunt, id nihil gratuity justificationi Nostrae derogate: justificamur enim gratis fide; Deinde ex fide, Bona, & God Placentia opera facimus, Osian. in loc.
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Si quis dixerit in Ecclesia Catholica non esse Hierarchiam divina ordinatione instituram, quae constat Episcopis, Presbyteris & Ministris, anathema sit, Concil. Trident. Sess. 23. de Sacrament. Ordin. cap. 4. can. 6. Presbyterii gradu, superior est dignitas Episcopalis, quam quidem excellentiā habent Episcopi, non tantum ex Ecclesiastica vel. Apostolica traditione, seu constitutione aliqua, sed ex Jure divino, institutione Christi, Estius in lib. 4. Sent. dist. 24.
Si quis dixerit in Ecclesia Catholica non esse Hierarchy Divine ordinatione instituram, Quae constat Episcopis, Presbyters & Ministris, anathema fit, Council. Trident. Sess. 23. the Sacrament. Ordain. cap. 4. can. 6. Presbyterii Grade, superior est dignitas Episcopal, quam quidem excellentiam habent Bishops, non Tantum ex Ecclesiastica vel. Apostolica tradition, seu constitution Any, sed ex Jure divino, Institution Christ, Estius in lib. 4. Sent. Dist. 24.
Vulgus, NONLATINALPHABET, Graece, usurpatur a Latinis ad significandum ignobiliorem multitudinem; quomodo, dixit Virgil: Saevitque animis, ignobile vulgus; A volvendo dictum volunt; quod stulte huc at { que } illuc volvatur, unde vulgivagus deducitur. Et apud Lucanum legimus vulgivagaque vagus venere, pro illo qui certae mulieris amore non capitur, sed popularem venerem sectaturus.
Vulgus,, Greece, usurpatur a Latinis ad significandum ignobiliorem multitudinem; quomodo, dixit Virgil: Saevitque animis, ignobile vulgus; A volvendo dictum volunt; quod Stulte huc At { que } Illuc volvatur, unde vulgivagus deducitur. Et apud Lucanum Legimus vulgivagaque vagus Venere, Pro illo qui certae Mulieris amore non capitur, sed popularem venerem sectaturus.
Contentiosa hujusinodi disputatio non modo nullam afferr utilitatē, sed detr•menti plurimum, non aedificat, sed destruit auditores minus veritatē penetrantes; putantenim plerum { que } sunplices qui assistunt, magis loquaces, magisque clamosos, magis esse sapientes, & intelligentes, Espencaeus, in loc.
Contentiosa hujusinodi disputatio non modo Nullam afferr utilitatē, sed detr•menti plurimum, non aedificat, sed destruit auditores minus veritatē penetrantes; putantenim plerum { que } sunplices qui assistunt, magis loquaces, magisque clamosos, magis esse Wise, & intelligentes, Espencaeus, in loc.
Non hoc accipiendum est exclusive, quasi solam legem Moses docuerit: sed Antithesis insti uitur inter ministerium Mosis, & beneficium Christi: Distinguendum igitur inter Mosen doctorem & Legislatorem five pacti legalis Mediatorem Moses, ut doctor de Christo praedicavit & scripsit, Gerhard locor. Tom. 3. Col mihi. 231.
Non hoc accipiendum est exclusive, quasi Solam legem Moses docuerit: sed Antithesis Institute uitur inter ministerium Moses, & beneficium Christ: Distinguendum igitur inter Moses Doctorem & Legislatorem five pacti legalis Mediatorem Moses, ut Doctor de Christ praedicavit & scripsit, Gerhard locor. Tom. 3. Col mihi. 231.
Scribitur in libro quodam Hebraico qui, a pud eos intitulatur liber judicum ordinatiorum, quon iam Solomon dixerat Proverb. 31.6. Ideo ex occasione hujus vetbi, Senio•es Judaeorum natuerant ut condemnatis ad more•m daretur vin•m aromaticum ad b•bendam, it facilius tolerarent passionem: In Hierusalem autem erant Matronae devotae, & compassi•ae, quae ho•v•n•m dabant ex devotione: Ju laei eigo ex nimia crudelltate moti tale vinum datum pro Christo, & allis duobas cum eo crucifi••, acceperuntfibi, secundum quod dict. 〈 ◊ 〉, Amos. 2. & loco e•ns. posuerunt acctum cum felle mixtum, Lyrau, p 5 fol. nuhi. 85.
Scribitur in libro Quodam Hebraico qui, a pud eos intitulatur liber Judicum ordinatiorum, quon iam Solomon Dixerat Proverb. 31.6. Ideo ex occasion hujus vetbi, Senio•es Judaeorum natuerant ut condemnatis ad more•m daretur vin•m aromaticum ad b•bendam, it Facilius tolerarent passionem: In Jerusalem autem Erant Matronae devotae, & compassi•ae, Quae ho•v•n•m dabant ex devotion: Ju laei eigo ex Nimia crudelltate Moti tale vinum datum Pro Christ, & allis duobas cum eo crucifi••, acceperuntfibi, secundum quod dict. 〈 ◊ 〉, Amos. 2. & loco e•ns. posuerunt acctum cum fell mixtum, Lyrau, p 5 fol. nuhi. 85.
Deus non territat suos rebus inanibus: sed legis praedicatione, cōminationeque paenarum a peccaris corum deterret, paenitentibus remissionem peccatorum promittit: Ludovic. Lavat. in Ezek. hom. 47.
Deus non territat suos rebus inanibus: sed Legis predication, cōminationeque Paenarum a peccaris corum deterret, paenitentibus remissionem peccatorum Promittit: Louis. Lavat. in Ezekiel hom. 47.
Legem divinam vehementer acuit & in vitia sui temporis vulgaria tanta cum acrimon̄ia in vectus est, ut aculeos in animis hominum, &c. Evangelii itidem dulcissima praedicatione animos prosternatos, & sensu itae divinae percussos ere•it, & ad spem gratiae divinae, ac salutis aeicrnae, traduxit, Melchior Adam in vita ejus.
Legem divinam Forcefully acuit & in Vices sui Temporis vulgaria tanta cum acrimon̄ia in vectus est, ut aculeos in animis hominum, etc. Evangelii itidem dulcissima predication Animos prosternatos, & sensu Itai Divinae percussos ere•it, & ad spem Gratiae Divinae, ac Salutis aeicrnae, traduxit, Melchior Adam in vita His.
Quis infirmatur non aegritudine corporls sedanimi, qualitatem cu•ae suaedeseribit ab effectibus internis, Cajetan in loc. Quis infirmatur in fide, & ego non infirmor. Si enim aliquem in fide vacillate animadverto: s• cujus fidē gravibus tentationibus concuti video, ut vix subsistere queat ita ego certe afficior, ac si ipse eas tentationes sustinerem: neque conquiescere possum, donce tales iterum erigam, & confirmē, Luc. Osiard. in loc.
Quis infirmatur non aegritudine corporls sedanimi, qualitatem cu•ae suaedeseribit ab effectibus internis, Cajetan in loc. Quis infirmatur in fide, & ego non Informer. Si enim aliquem in fide vacillate animadverto: s• cujus fidē gravibus tentationibus concuti video, ut vix subsistere queat ita ego certain afficior, ac si ipse eas temptations sustinerem: neque conquiescere possum, donce tales iterum erigam, & confirmen, Luke Osiard. in loc.
Foedus gratiae afferens; & applicans remissionem peccatorum, justitiam & vitam aetemā, omnibus in Christum mediatorē credentibus, ed perpetuum, aeternum ac immutabile, omnibus mundi temporibus unum arque idē, nulli abrogationi obnoxium; omnē verustatis ac novitatis •ationem excludens, cumun• cademque sir falutis via, Gerha•d loco. tō. 3. col. mihi. 292.
Foedus Gratiae afferens; & applicans remissionem peccatorum, justitiam & vitam aeteman, omnibus in Christ mediatorē credentibus, ed perpetuum, aeternum ac immutabile, omnibus mundi temporibus Unum arque idē, None abrogationi obnoxium; omnē verustatis ac novitatis •ationem excludens, cumun• cademque sir falutis via, Gerha•d loco. tun. 3. col. mihi. 292.
Est prolepsis in qua praevenit contratiā exceptionē: tanti enim erat apud Judaeos Moses, ut aegre quicquā, ab eo diversum admitterēt: docet ergo Evangelista quantū inferius fuit Mosis ministeriū Christi potesta•e unde sequitur, si legem a Christo; separes, nihil restare praeter inanes figuras, Calvin in loc.
Est prolepsis in qua praevenit contratian exceptionē: tanti enim erat apud Judeans Moses, ut aegre quicquā, ab eo diversum admitterent: docet ergo Evangelist quantū Inferior fuit Moses ministeriū Christ potesta•e unde sequitur, si legem a Christ; separes, nihil restare praeter inanes figuras, calvin in loc.
Veritas hoc loco non opponitur falsitati, neque enim falsitas fuit lex Mosaica, sed opponitur, 1. Legi monstranti quidem viam justitiae; non autem praebenti vires & facultatem: atque ita significat veritas, restaurationem naturae, hoc est, renovationem mentis, & novitatem vitae, quam Christus per Spiritum Sanctum operatur, atque ita usurpatur vocabulum illud, Ephes. 4.21.
Veritas hoc loco non opponitur falsitati, neque enim Falsitas fuit lex Mosaica, sed opponitur, 1. Legi monstranti quidem viam justitiae; non autem praebenti vires & facultatem: atque ita significat veritas, restaurationem naturae, hoc est, renovationem mentis, & novitatem vitae, quam Christus per Spiritum Sanctum operatur, atque ita usurpatur Vocabulum illud, Ephesians 4.21.
Cum triplex lex suerit, triplex paedagogica disciplina fuit. 1 Moralis ducebat ad Christum accidentali directione. 2. Lex ceremonialisdirecta significatione; & duratione. 3. Forensis seu politia, distinctione gent is a reliquis populis, & duratione. ad Christum usque, Parcus, Com. in. loc.
Cum triplex lex suerit, triplex paedagogica Discipline fuit. 1 moral ducebat ad Christ accidentali direction. 2. Lex ceremonialisdirecta signification; & duration. 3. Forensis seu politia, distinction gent is a reliquis populis, & duration. ad Christ usque, Parcus, Come in. loc.
Quasi restimonii loco ne de praedicatione apostolica quisquam dubitare queat, Scripturas propheticas commemotat, ut admoneat Evangelii doctrinam, nihil habere novi, vel ficti, sed id tradere, quod & prophetae olim futurum praedixerint, Muscu. in loc. Hoc additur ne recens hujus Mysterii patefactio suspecta cuiquam fit, & infirma, Testimonium inquit habet prophetarum, Pet. Mar. in loc. Adeo enim luculentum testimonium reddiderunt Evangelio prophetae omnes, ut aliunde melius confirma•• nequeat, Calvin in loc.
Quasi restimonii loco ne de predication apostolica quisquam dubitare queat, Scripturas propheticas commemotat, ut admoneat Evangelii Doctrinam, nihil habere novi, vel ficti, sed id Tradere, quod & Prophets Once Future praedixerint, Muscu. in loc. Hoc additur ne recens hujus Mystery Discovery Suspecta cuiquam fit, & infirma, Testimonium inquit habet prophetarum, Pet. Mar. in loc. Adeo enim luculentum testimonium reddiderunt Evangelio Prophets omnes, ut aliunde Better confirma•• nequeat, calvin in loc.
Secundum revelationem mysterii, id est secreti, scil. de conversione gentium. Si autem loquamur de mysterio incarnationis, &c. Aquin. Com•n Epist. ad Rom. cap. 16. lect. 2.
Secundum revelationem Mystery, id est secreti, scil. de conversion gentium. Si autem loquamur de Mysterio incarnationis, etc. Aquinas Com•n Epistle ad Rom. cap. 16. Lecture. 2.
De gentibus nulla quaestio est, quiante adventum Christi sedebant in umbra mortis, nee vitam hanc aeternam, quain Christus suis artulit, aut intelligebant, aut expetebant: Qui poterant, cum venturae Messiae praedictiones, erant sacris Scripturis consignatae, divina autem haec oracula crant Judaeis peculia: suit igitur gentilibus simpliciter, & omni modo absconditum, hoc mysteri••, Daven. in loc.
De gentibus nulla Question est, quiante adventum Christ sedebant in umbra mortis, nee vitam hanc aeternam, quain Christus suis artulit, Or intelligebant, Or expetebant: Qui poterant, cum venturae Messiah praedictiones, Erant sacris Scriptures consignatae, Divine autem haec oracula Grant Judaeis peculia: suit igitur Gentiles simpliciter, & omni modo absconditum, hoc mysteri••, David. in loc.
Perpende totū progressum mysterii, suit quidem ab aeterno dispos•ū, & in Deo absconditum, suit postea perprophetas patefactū in tempore hominibus, ut crederent, postremo agnitum & revelatū gentibus, Cadinal. Tol. com. in loc.
perpend totū progressum Mystery, suit quidem ab aeterno dispos•ū, & in God absconditum, suit postea perprophetas patefactū in tempore hominibus, ut crederent, postremo agnitum & revelatū gentibus, Cadinal. Tol. come. in loc.
Scopus Apostoli est removere calumniam illam, qua etiam tum temporis doctrina Christiana gravabatur, esse eam doctrinam novam, atque hactenus inauditam, atque incognitam; contrarium ergo hic asserit Petrus, declarans etiam ab ipsis pro phetis eam esse testificatam, ac praedicatam, Jacobus Lauren. com. in loc.
Scope Apostles est removere calumniam Illam, qua etiam tum Temporis Doctrina Christian gravabatur, esse eam Doctrinam novam, atque Hactenus inauditam, atque incognitam; Contrary ergo hic asserit Peter, declarans etiam ab Ipse Pro phetis eam esse testificatam, ac praedicatam, Jacobus Lauren. come. in loc.
Non modo scrutati sunt & praedixe• ut modum redemptionis, sed etiam investigare deside•ant, tempus & temporis articulum, quo seculo, post quot annos mundi, in quem diem & momentum, vel etiam cujusmodi populi Judaici statu, & conditione eventurae essent Christi passiones, & gloria, nec frustra scrutati sunt, Jacob. Patriarcha, expressit articulum, Gen. 49. Paraeus Com. in loc. fol. mihi 1032.
Non modo scrutati sunt & praedixe• ut modum redemptionis, sed etiam investigare deside•ant, Tempus & Temporis Articulum, quo seculo, post quot annos mundi, in Whom diem & momentum, vel etiam cujusmodi People Judaic Statu, & condition eventurae essent Christ Passions, & gloria, nec frustra scrutati sunt, Jacob. Patriarch, expressit Articulum, Gen. 49. Pareus Come in loc. fol. mihi 1032.
Prophetae sua scrutation• non fuerint delusi, quin & modum & tempus revelandae gratiae scrutandae cognoverint, praedicabant enim implenda in novo Testamento, quorum tamen fructus non minus ad ipsos quam nos etiam pertinet. Pareus in loc.
Prophets sua scrutation• non fuerint delusi, quin & modum & Tempus revelandae Gratiae scrutandae cognoverint, praedicabant enim implenda in novo Testament, quorum tamen fructus non minus ad ipsos quam nos etiam pertinet. Pareus in loc.
Hic nunc intellige Prophetas Testamenu veteris, Isa•am, Jeremiā, & cae•eros, sub quibus tamen etiam M•ses. & Patriarchae cōprehenden•ur, Laurent. com. in loc.
Hic nunc Understand Prophets Testamenu veteris, Isa•am, Jeremian, & cae•eros, sub quibus tamen etiam M•ses. & Patriarchae comprehenden•ur, Laurent. come. in loc.
Omne quod scripsit Moses de Christo est, id est, ad Christum omnino pertinet, sive; quod cum figuris rerum vel gestarum, vel dictarum prae nunciet, sive quod ejus gratram, gloria•• { que } commender, Aug. tom. 6. contra Faust. li. 16. cap. 9.
Omne quod scripsit Moses de Christ est, id est, ad Christ Omnino pertinet, sive; quod cum figuris rerum vel gestarum, vel dictarum Prae nunciet, sive quod His gratram, gloria•• { que } commender, Aug. tom. 6. contra Faust. li. 16. cap. 9.
Quia aliud fundamentum poni minime potest, jam constab•t patres qui fuerunt ante legem, & sub lege vixerunt, in Christo haesisse: alioqui ad salutem & regnum coelorum non suissent aedificati, Pet. Mart. in loc.
Quia Aliud fundamentum Poni minime potest, jam constab•t patres qui fuerunt ante legem, & sub lege vixerunt, in Christ haesisse: Otherwise ad salutem & Kingdom Coelorum non suissent aedificati, Pet. Mart. in loc.
Supra fundamentum Apostolorum & Prophetarum, id est, super doctrinam eorum; vel aliter; id est, supra Christum qui est fundamentum Apostolorum & Prophetartun, Aquin. com. in loc. lect. 6. Quia doctrina illorum, ad hoc respicit fundamentum Aret. in loc. Fundamentum hic pro doctrina samitur, minime dubium est. Calvin com. in loc.
Supra fundamentum Apostolorum & Prophetarum, id est, super Doctrinam Their; vel aliter; id est, supra Christ qui est fundamentum Apostolorum & Prophetartun, Aquinas come. in loc. Lecture. 6. Quia Doctrina Illorum, ad hoc respicit fundamentum Aret. in loc. Fundamentum hic Pro Doctrina samitur, minime Dubium est. calvin come. in loc.
Quamvis Apostoli & prophetae multi fuerint, non tamen hic dicuntur plurali numero fundanaenta, sed sundametnū, quasi unum, ut per hoc consensus, & concordia doctrinae cum ca quam olim tradiderant propherae significaretur, Estus com. in loc
Quamvis Apostles & Prophets multi fuerint, non tamen hic dicuntur plurali numero fundanaenta, sed sundametnū, quasi Unum, ut per hoc consensus, & Concord Doctrine cum circa quam Once tradiderant Prophets significaretur, Estus come. in loc
Duobus modis dicitur in Scripturis aliquid locale, sive circumscriptibile & e converso, vel quia dimensionemeapiens longitudinis, altitudinis, & latitudinis, distantiam facirin loco, ut corpus; vel quia loco definitur, & determinatur, quoniam cum sit alicubi, non ubique in venitur, Magist. lib. 1. dist. 37 cap. 6. Tolle spacia locorum corporibus, nusquam erunt, & quia nusquam erunt, necerunt. Tolle ipsa corpora qualitatibus corporum, non erit ubi sint, & ideo necesse est, ut non sint, Aug. Tom. 2. Epist. 57. col. mihi. 275.
Duobus modis dicitur in Scriptures Aliquid locale, sive circumscriptibile & e converso, vel quia dimensionemeapiens longitudinis, altitudinis, & latitudinis, distantiam facirin loco, ut corpus; vel quia loco definitur, & determinatur, quoniam cum sit Alicubi, non ubique in venitur, Magist. lib. 1. Dist. 37 cap. 6. Take Spacia locorum corporibus, nusquam erunt, & quia nusquam erunt, necerunt. Take ipsa corpora qualitatibus corporum, non erit ubi sint, & ideo Necessary est, ut non sint, Aug. Tom. 2. Epistle 57. col. mihi. 275.
Causa efficiens primaria est honitas, & miscricordia Dei, Bellar. Tom. 4. de Justificat. cap. 2. Prima justiria, per quam ex impiis reddimur justi, non ex merito, sed ex misericordia Dei, Bellar. de Justif. tom. 4. lib. 4. cap. 21.
Causa Efficients primaria est honitas, & miscricordia Dei, Bellar Tom. 4. de Justificat. cap. 2. Prima justiria, per quam ex impiis reddimur Justi, non ex merito, sed ex misericordia Dei, Bellar de Justif tom. 4. lib. 4. cap. 21.
Quoniam diximus ad justitiam nos pervenire per fidem; & justitiam Christi nobis donatuam: Inde est quod experimento videmus vitos sanctos, qui quanto majus in veritate proficiunt, tanto minus hbi placent, ac proprerea tanto magis intelligunt, se indigere Christo, & Justitia Christi sibi donata, ideoque se relinquunt, & soli Christo incumbunt, Rivet. Cathol. Orth. tom. 2. pag. mihi 243. vide plura ibid.
Quoniam Diximus ad justitiam nos pervenire per fidem; & justitiam Christ nobis donatuam: Inde est quod experimento Videmus vitos sanctos, qui quanto Majus in veritate proficiunt, tanto minus hbi placent, ac proprerea tanto magis Intelligunt, se indigere Christ, & Justitia Christ sibi donata, The reason why se relinquunt, & soli Christ incumbunt, Rivet. Cathol. Orth. tom. 2. page. mihi 243. vide plura Ibid.
Paulus ad R•m. 4. dicit non ex operibus justiheari, &c. Nos igntur di•mus Paulum loqui de prima justificatione, qua homo ex impio fir justus, & ideo recte Paulu• dicere hominem justificari sine operibus. Quemadmodum enim nemo po est opere suo seips. procreate, aut a morte revocare: procreatus autem, vel a morte revocatus, ipse se comedendo, & bibendo, nutrit, & auget. sic etiam homo per peccatum mortuus, non potest merito opetum suotum, se justificare, Bellarm. de Justif. tom. 4. lib. 4. cap. 18. col. mihi 267.
Paulus and R•m. 4. dicit non ex operibus justiheari, etc. Nos igntur di•mus Paulum loqui de prima justification, qua homo ex Impio fir justus, & ideo recte Paulu• dicere hominem justificari sine operibus. Quemadmodum enim nemo po est Opere Sue seips. procreate, Or a morte revocare: procreatus autem, vel a morte revocatus, ipse se comedendo, & bibendo, Nourish, & auget. sic etiam homo per peccatum Mortuus, non potest merito opetum suotum, se justificare, Bellarmine de Justif tom. 4. lib. 4. cap. 18. col. mihi 267.
Cum vero Apostolus dicir homini•m justificari, perhdem & gratis; ea verba in eo sensu intelligenda sunt, quem perpetuus Ecclesiae Carholicae consensus tenuit, & expressit, ut scilicer ignitur per fidem justincari dicamur, qua fides est human• salntis initium, fundamentum, & radix, omnis justineationis, line qua imp•ssibile est placere Deo, & ad filiorum ejus confortium pervenire: gratis autem justificari ide•• d••auaut, quia nihil comm quae justificationem pracedunt, five •des, sive opera, ipsam justification S•tatiam promeretur; si enim gratia est, jam non e• ope••bus, alioquin ut idem Apostolus inqu••, pratia jam non est gratia, Concil. Trildent. Sess. 〈 … 〉 8.
Cum vero Apostles dicir homini•m justificari, perhdem & gratis; ea verba in eo sensu intelligenda sunt, Whom perpetuus Ecclesiae Carholicae consensus tenuit, & expressit, ut scilicer ignitur per fidem justincari dicamur, qua fides est human• salntis Initium, fundamentum, & radix, omnis justineationis, line qua imp•ssibile est placere God, & ad Filiorum His confortium pervenire: gratis autem justificari ide•• d••auaut, quia nihil command Quae justificationem pracedunt, five •des, sive opera, ipsam justification S•tatiam promeretur; si enim Gratia est, jam non e• ope••bus, Alioquin ut idem Apostles inqu••, pratia jam non est Gratia, Council. Trildent. Sess. 〈 … 〉 8.
Quod sequitur, per gratiam ipsius, NONLATINALPHABET additum est, ac si dica, gratis, id est, per gratiam ipsius; nam sensus est, homines peccatores justificari absque ullo suorum operum merito, persolam gratuitam Dei bonitatem, Estius, com. in loc.
Quod sequitur, per gratiam Himself, additum est, ac si dica, gratis, id est, per gratiam Himself; nam sensus est, homines Peccatores justificari absque ullo suorum Operum merito, persolam gratuitam Dei bonitatem, Estius, come. in loc.
Nunc satis sit dicere; hic agi de prima justificatione, per quam ex injusto hamo fit justus; quaeque non fit merito bonorum operum heminis, Pererius in cap. 3. ad Rom. Disput. 13.
Nunc satis sit dicere; hic agi de prima justification, per quam ex injusto hamo fit justus; quaeque non fit merito Bonorum Operum heminis, Pererius in cap. 3. and Rom. Dispute 13.
Proinde alrius quiddam in caeremoniis considerat, nempe effectum justincationis, quem illis tribuchant pseudoapostol• & conscientiarum obligationem, Calvin in loc.
Therefore alrius Quiddam in caeremoniis considerate, nempe effectum justincationis, Whom illis tribuchant pseudoapostol• & conscientiarum obligationem, calvin in loc.
Firma & sana doctrina est per sidem vivā & est•acem ju•••cati peccatotem voca•••• autem side•• 〈 ◊ 〉 motum p•••us lan•ti, quo vere paenitentes vele••, vitae, criguntur a•l Ee•, & vere apprehendunt miseri ordiam in Christo promis•un, ut jam vere sentian•, quod remissionem peccator•, & reconciliati onem propter meritum Christi. gratuita Dei bonita eacc•perunt. & clamant Abba Pater, Cassand. Consult. Art. 4.
Firm & sana Doctrina est per sidem vivā & est•acem ju•••cati peccatotem voca•••• autem side•• 〈 ◊ 〉 motum p•••us lan•ti, quo vere paenitentes vele••, vitae, criguntur a•l Ee•, & vere apprehendunt miseri ordiam in Christ promis•un, ut jam vere sentian•, quod remissionem peccator•, & reconciliati onem propter Merit Christ. gratuita Dei bonita eacc•perunt. & clamant Abba Pater, Cassandra. Consult. Art. 4.
Fidei NONLATINALPHABET scrmalis distinguenda est ab ejus NONLATINALPHABET effectiva mortihcare carnem, testistere concupiscentiis catnis est NONLATINALPHABET fidei non formalis, sed effectiva, formalia autem hdej justincanris NONLATINALPHABET, est aprpehendere meritum Christi, ad justitiam corma Deo subsistentem, Gerhard. Disp. Theof part 2. disp. 3. pag. mihi. 319.
Fidei scrmalis distinguenda est ab His effectiva mortihcare Carnem, testistere concupiscentiis catnis est fidei non Formalis, sed effectiva, formalia autem hdej justincanris, est aprpehendere Merit Christ, ad justitiam corma God subsistentem, Gerhard. Disp Theof part 2. Disp. 3. page. mihi. 319.
Non tantum fidem justificare, sed etiam solam justificare, neque admittere in cam societatem ullam aliam virtutem, ulla opera quaecunque sint, quocunque censeantur nomine, quocunque comprehendantur genere, id est, non spe, non charitate, non poenitentia, non receptione Sacramentorum, non castitate, non justitia, non pietatte sua quenquam posse justificari, sed tantum fide, Chamier, Paustrat. Cathol. Tom. 3. de Justific. lib. 22. cap. 1 fol. mihi 923. 17.
Non Tantum fidem justificare, sed etiam Solam justificare, neque admittere in cam societatem ullam aliam virtutem, ulla opera quaecunque sint, quocunque censeantur nomine, quocunque comprehendantur genere, id est, non See, non charitate, non Penitence, non reception Sacramentorum, non castitate, non justitia, non pietatte sua quenquam posse justificari, sed Tantum fide, Chamier, Paustrat. Cathol. Tom. 3. the Justific. lib. 22. cap. 1 fol. mihi 923. 17.
Particula sola, removet opera, non ab actu praes•n•iae, sed a communicatione efficientiae; hoc est, non ut adesse fidei, & justificatis, sed fidei in a••• justification•, •o op••a•i n•g•• tur, Ge•hard. locor. t•m. 3. de Justi•. Se•t. 6 fol. mihi 607.
Particula sola, removet opera, non ab Acts praes•n•iae, sed a communication efficientiae; hoc est, non ut Adesse fidei, & justificatis, sed fidei in a••• justification•, •o op••a•i n•g•• tur, Ge•hard. locor. t•m. 3. de Justi•. Se•t. 6 fol. mihi 607.
Propterea in stam controversiae dictum, fidem justificare, non quatenus opus est, five per se, sed relative, id est, quatenus siguificat applicationem justitiae Christi, id est, non nostrae, sed alienae, Chamier. Tom 3. de fide, Justif. lib. 22. cap. 11. fol. 957.
Propterea in stam Controversiae dictum, fidem justificare, non quatenus opus est, five per se, sed relative, id est, quatenus siguificat applicationem justitiae Christ, id est, non Nostrae, sed Alien, Chamier. Tom 3. de fide, Justif lib. 22. cap. 11. fol. 957.
Quatenus fides est opus & pars quaedam inhaerentis renovationis, River. Catholic. Orthod. Tom. 2. fol. 260. Non privamus cam bonis operibus, sed duntaxat excludimus bona opera a causis efficientibus justificationis: bona opera non praecedunt justificandum, sed sequuntur justificatum, Polanus Syntagm. fol. mihi 456.
Quatenus fides est opus & pars quaedam inhaerentis renovationis, River. Catholic. Orthodoxy. Tom. 2. fol. 260. Non privamus cam bonis operibus, sed duntaxat excludimus Bona opera a Causis efficientibus justificationis: Bona opera non praecedunt justificandum, sed sequuntur justificatum, Polanus Syntagm. fol. mihi 456.
Fides non exhibet aliquid Deo sicut charitas, sed accipit oblata in Evangeliobona patitur sibi benefieri (ut loquitur Lutherus ) & est velut spiritualis manus, quae oblatum thesaurum recipit, Gerhard tom. 3. locor. col. mihi. 650.
Fides non exhibet Aliquid God sicut charitas, sed accipit oblata in Evangeliobona patitur sibi benefieri (ut loquitur Lutherus) & est velut spiritualis manus, Quae oblatum Thesaurum recipit, Gerhard tom. 3. locor. col. mihi. 650.
Pactum est quod int•r aliquos convenit, nam ut fiat pactum requiritur ut duae voluntates in idem conveniant reciproco consensu, Bierlir. Magn. Theatr. lib. 14. fol. 1.
Pact est quod int•r Someone convenit, nam ut fiat Pact requiritur ut duae Voluntates in idem conveniant reciproco consensu, Bierlir. Magn Theater lib. 14. fol. 1.
Quia salurem aeternam obtinent: heer in infan•a mo••anum, etiam in utero materno jam vero certum est, neminem salutem aeternam consequi nisi per fidem: Polan. Syntag. lib. 9. cap. 6. de fide Salvif.
Quia salurem aeternam obtinent: her in infan•a mo••anum, etiam in utero materno jam vero certum est, neminem salutem aeternam consequi nisi per fidem: Polan. Syntag lib. 9. cap. 6. de fide Salvif.
Fides hic consideratur non ut opus quoddam nostrum a Deo in nobis exci atum, sed ut instrumentum quo recipimus, & amplectimur salutem ac gratiam; est autem necesse ut accipias salutem, ac gratiam si servari velis: Itaque fides quatenus est instrumentum recipiens salutem, nihil impedit quin salus tota sit gratuita, Zanc. in loc. qu. 2.
Fides hic consideratur non ut opus Quoddam nostrum a God in nobis exci atum, sed ut Instrument quo recipimus, & amplectimur salutem ac gratiam; est autem Necessary ut accipias salutem, ac gratiam si servari velis: Itaque fides quatenus est Instrument Recipiens salutem, nihil Impediment quin salus tota sit gratuita, Zanci in loc. queen. 2.
Inhaeremus firmiter oppositioni Apostolicae, inter fidem & opera, Rom. 3.28. inter credere & operari, Rom. 4.5. inter gratiam & opera, Rom. 11.6. Joh. 6.29. Fides non vocatur opus nostrum, sed opus Dei, Gerhard locor. tom 3. col. mi•i 650.
Inhaeremus firmiter oppositioni Apostolic, inter fidem & opera, Rom. 3.28. inter Believe & operari, Rom. 4.5. inter gratiam & opera, Rom. 11.6. John 6.29. Fides non vocatur opus nostrum, sed opus Dei, Gerhard locor. tom 3. col. mi•i 650.
Quae omnia non nisi piorum sunt et in Scripturis magno serio praecipiuntur, nisique operante deo in nobis fieti nequeunt. Tacitis his omnibus unum tantum fidei opus adducit, dicens, Hoc est opus dei. &c. Non quod reliqua pietatis opera non sint opera dei, sed quod soli fid•i• cibus vitae aeternae deputatur: Muscul. Com. in loc.
Quae omnia non nisi Piorum sunt et in Scriptures magno serio praecipiuntur, nisique operante God in nobis fieti nequeunt. Tacitis his omnibus Unum Tantum fidei opus adducit, dicens, Hoc est opus dei. etc. Non quod Rest pietatis opera non sint opera dei, sed quod soli fid•i• cibus vitae aeternae deputatur: Muscul. Come in loc.
In nomen Christi credere est illum recipere, tanquam filium dei, & salvatorem mundi, ergo quinon credunt, Christum non recipiunt: Nam sine fide non recipitur: Muscul. com. in loc.
In Nome Christ Believe est Ilum recipere, tanquam Son dei, & salvatorem mundi, ergo Quinton credunt, Christ non recipiunt: Nam sine fide non recipitur: Muscul. come. in loc.
Ostendimus sidem justificare non habitualiter, ut est qualitas, sed relate, quia cortelatum fidei, satisfactio & meritum Christi fide apprehensum, justificat. Item organ•c•, quia fides justitiam imputa•am accipit, instar dext•ae Pareus in cap. 3. ad Rom. dub. 8.
Ostendimus sidem justificare non habitualiter, ut est qualitas, sed relate, quia cortelatum fidei, Satisfaction & Merit Christ fide apprehensum, justificat. Item organ•c•, quia fides justitiam imputa•am accipit, instar dext•ae Pareus in cap. 3. and Rom. dub. 8.
Hoc lo•o, sc Rom. 4.34. fides non potest sumi eo sensu, ut imputetur ad justitiam quatenus est opus aliquod justitiae, et virtutis in nobis, sed (quod nos dicimus) quatenus fides sumitur pro correlato suomempe re credita, & fide apprehen. sa, justitia Christi. Rivit. Or•hod. Cathol. Tom. 2. pag. 260.
Hoc lo•o, sc Rom. 4.34. fides non potest sumi eo sensu, ut imputetur ad justitiam quatenus est opus aliquod justitiae, et virtue in nobis, sed (quod nos dicimus) quatenus fides sumitur Pro correlato suomempe re credita, & fide apprehen. sa, justitia Christ. Rivit. Or•hod. Cathol. Tom. 2. page. 260.
Relatum & correlatum, qua ralia, simul sunt natura & cognitione, ideoque se mu•uo ponunt & tollunt tam in essendo, quam in cognoscendo, Kekerman, System. log. in praedicam. Relati. Can. 4.
Relatum & correlatum, qua ralia, simul sunt Nature & cognition, The reason why se mu•uo Ponunt & tollunt tam in essendo, quam in cognoscendo, Kekerman, System. log. in praedicam. Relati. Can. 4.
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Justificatio solet distingui in Activam & passivam: Activailla dicitur quando deus justificat; passiva, quando justificatur peccator. Distingui posse hic Justificationem, patet ex ipsa •erum natura, si enim est quidam qui justificat, quidam qui justificatur, ergo est & Activa, & Passiva justificatio, Machowius, Disput. 17.
Justification Solent distingui in Activam & passivam: Activailla dicitur quando deus justificat; Passiva, quando Justificatur peccator. Distingui posse hic Justificationem, patet ex ipsa •erum Nature, si enim est quidam qui justificat, quidam qui Justificatur, ergo est & active, & Passiva Justification, Machowius, Dispute 17.
Ea est fides Jesu Christi, non active quam ipse Christus habet, sed passive qua ipse Christus habetur, seu posside•ur: Affert haec fides justitiam, non effective, quasi habitualiter, aut form•li •r, justos efficiat: nec materialiter, quasi ipsa sit illud quo justi cens•n•ur; sed objective, quatenu• fertur in Christum qui est justitia nost•a• et organice, quat•nus instar manus donum ••••itiae gratis prop•er Christi meri•um credentib. imputatae apprehendit. Pare. Com. in loc.
Ea est fides Jesu Christ, non active quam ipse Christus habet, sed passive qua ipse Christus habetur, seu posside•ur: Affert haec fides justitiam, non effective, quasi habitualiter, Or form•li •r, justos efficiat: nec materialiter, quasi ipsa sit illud quo Justi cens•n•ur; sed objective, quatenu• fertur in Christ qui est justitia nost•a• et organice, quat•nus instar manus Donum ••••itiae gratis prop•er Christ meri•um credentib. imputatae apprehendit. Pare. Come in loc.
Si fides, qua ratione actus quidam est, et ex se justitiam saceret, gratis justitia non daretur: at id non habet: Ego pauperi scutum gratis porrigo, quod ille extensa manua me accipit, si quis mihi objiceret, tu gratis non dedisti; nam et pauper manum extendit, nec acciperetnisi id faceret, ridicula prosecto esset objectio: extensio en im manus non habet ex se scutum adferre extendenti, si enins id esset; quoties manum extenderet scutum haberet: A virtute potius et liberalitate dantis est scutum: quamvis illi per manuum extensionem applicetur, ita defide; Tolet. ad Rom. cap. 3. Annot. 20 Deus imputans nobis justitiam Christi, dat nobis fidem qua illam applicate valeamus Machowius, quae de stat. primi hominis, Disput. 7.
Si fides, qua ratione actus quidam est, et ex se justitiam saceret, gratis justitia non daretur: At id non habet: Ego pauperi scutum gratis porrigo, quod Isle extensa Manual me accipit, si quis mihi objiceret, tu gratis non dedisti; nam et pauper manum extendit, nec acciperetnisi id faceret, Ridicula prosecto esset Objectio: Extensio en im manus non habet ex se scutum adferre extendenti, si enins id esset; How often manum extenderet scutum haberet: A virtute potius et liberalitate dantis est scutum: Quamvis illi per manuum extensionem applicetur, ita defied; Tolet and Rom. cap. 3. Annot 20 Deus imputans nobis justitiam Christ, that nobis fidem qua Illam applicate valeamus Machowius, Quae de stat. Primi hominis, Dispute 7.
Ratio quasi a priori est quod deus per essentiam, sit ipsa justitia increata, immensa, & fontalis, ab •a ergovelut a sonte manat omnis justitia creata, angelorum, & hominum, quam proinde ut suam amat, ac vice versa, odit, & abominatur omnem injustitiam, quasi sibi essentialiter contrariam, et a daemone prosectam, Cornel. à Lap. Com. in loc.
Ratio quasi a priori est quod deus per essentiam, sit ipsa justitia increata, immensa, & fontalis, ab •a ergovelut a sonte manat omnis justitia Created, Angels, & hominum, quam Therefore ut suam amat, ac vice versa, odit, & abominatur omnem injustitiam, quasi sibi essentialiter contrariam, et a daemon prosectam, Cornelius. à Lap. Come in loc.
Fides illa proprie dicitur justificans, qua incumbimus in Christum, ad remissionem pecca orum & salutem. Christus enim est adaequatū objectū fidei quatenus fides justificat: fides enim non alia ratione justificat, nisi quatenus a•prehendit illam justitiam, propter quam justificamur; illa autem justitia non est, in veritate alicujus axiomat•s, cui assensum p•aebemus; s•• in Christo solo, qui factus est pro nobis peccatum, ut nos essemus in ipso justitia, 2 Cor. 5 21. fides ista justificans s•a natura producit atque adeo conjunctam secum habet specia•em ac certam persuasionem de gratia, ac misericordia Dei in Christo, Ames. Medul. Theol. lib. 1 cap. 27. de Just.
Fides illa Properly dicitur justificans, qua incumbimus in Christ, ad remissionem pecca orum & salutem. Christus enim est adaequatū objectū fidei quatenus fides justificat: fides enim non Alias ratione justificat, nisi quatenus a•prehendit Illam justitiam, propter quam justificamur; illa autem justitia non est, in veritate alicujus axiomat•s, cui assensum p•aebemus; s•• in Christ solo, qui factus est Pro nobis peccatum, ut nos essemus in ipso justitia, 2 Cor. 5 21. fides ista justificans s•a Nature producit atque adeo conjunctam secum habet specia•em ac certam persuasionem de Gratia, ac misericordia Dei in Christ, Ames. Medul. Theology lib. 1 cap. 27. the Just.
Fides justificans praecedit justificationem ipsam, ut causa suum effectum, sed fides justificationem apprehendens prehenssatio praesupponit, ac sequitur justificationem, ut actus objectum suum circa quod versatur, Ames. Medul. pag. 119. Quod objicitur: vim justificandi non esse fidei ex seipsa, sed quatenus Christum recipit, libenter admitto: nam si per se vel intrinseca virtute (ut loquuntur) justificatet fides; ut est semper debilis, ac imperfecta, non efficeret hoc nisi ex parte, sic manca esset justitia, quae frustulum salutis nobis conserret: Nos quidem nihil tale imaginamur, sed proprie loquendo Deum unum justificare dicimus; deinde hoc idem transferimus ad Chrislum; quia datus est nobis in justitiam. Fidem vero quasi visi conferimus, quia nisi exinaniti, ad expetendam Christi gratiam, aperto animae ore accedimus, non sumus Christi capaces; unde colligitur non detrahere nos Christi vim justificandi, dum prius cum recipi fide docemus, quam illius justitiam, Calvin. Institut. lib. 3. cap. 11. Sect. 7.
Fides justificans precedes justificationem ipsam, ut causa suum effectum, sed fides justificationem apprehendens prehenssatio praesupponit, ac sequitur justificationem, ut actus Objectum suum circa quod versatur, Ames. Medul. page. 119. Quod objicitur: vim justificandi non esse fidei ex seipsa, sed quatenus Christ recipit, Libenter admitto: nam si per se vel intrinseca virtute (ut loquuntur) justificatet fides; ut est semper debilis, ac Imperfect, non efficeret hoc nisi ex parte, sic manca esset justitia, Quae frustulum Salutis nobis conserret: Nos quidem nihil tale imaginamur, sed Properly Loquendo God Unum justificare dicimus; Deinde hoc idem transferimus ad Chrislum; quia Datus est nobis in justitiam. Fidem vero quasi visi conferimus, quia nisi exinaniti, ad expetendam Christ gratiam, Aperto Spirits over accedimus, non sumus Christ capaces; unde colligitur non Detract nos Christ vim justificandi, dum prius cum recipi fide docemus, quam Illius justitiam, calvin. Institute. lib. 3. cap. 11. Sect. 7.
Ex hoc etīa leco certissimo a•gumento colligi potest, justificationem ex sola fide: Id autem constat ex effecto, ad hunc modum, Id per quod justificamur, opo•ter ut nos pacatos reddat erga Dcum, Pet. Mar. Com. in loc.
Ex hoc etīa leco certissimo a•gumento colligi potest, justificationem ex sola fide: Id autem constat ex effecto, ad hunc modum, Id per quod justificamur, opo•ter ut nos pacatos reddat Erga Dcum, Pet. Mar. Come in loc.
Causa efficiens justificationis active intellectae, est tota •S. Triniras, causa ejus NONLATINALPHABET est mera gratta, sive gratui••s Dei favoricausa NONLATINALPHABET est Christus. NONLATINALPHABET.
Causa Efficients justificationis active intellectae, est tota •S. Triniras, causa His est Mera gratta, sive gratui••s Dei favoricausa est Christus..
Causa eius inst•umentalis est verbum evangelii• justifica tonis passive sumprae respeclu homini• qui justificatur, nulla causa est nisi instrumental•, •des.
Causa eius inst•umentalis est verbum evangelii• Justify tonis passive sumprae respeclu homini• qui Justificatur, nulla causa est nisi instrumental•, •des.
Materia justincationis active sumprae, est Christi satisfactio, qua & peccatis nostris paenas debitas persolvit, & o bedientiam legi perfectam praestitir: Materit ejus paslive acceptae, est homo quidem in se miser.
Materia justincationis active sumprae, est Christ Satisfaction, qua & peccatis nostris Penalty debitas persolvit, & o bedientiam Legi perfectam praestitir: Materit His paslive acceptae, est homo quidem in se miser.
Forma ejus active intelle ctae, est totius satisfaction is Christi imputatio, qua tota quoque nostra est, non secus ac si ipsi eam praestitisemus. Forma justificationis passive acceptae, est qua credences, fide, velat animae manu, Christum cum roto merito suo apprehendun•, sibique applicant.
Forma His active intelle ctae, est totius satisfaction is Christ imputatio, qua tota quoque nostra est, non secus ac si ipsi eam praestitisemus. Forma justificationis passive acceptae, est qua credences, fide, velat Spirits manu, Christ cum roto merito Sue apprehendun•, sibique applicant.
Ad infantes autem quod attiner, quia peccatores sunt non proprio actu, sed haereditatio habitu, sufficit quod peccati mortincationem, & fidem habeant; non proprio actu sese exerentem, sed in habituali principio gratiae inclusam, Davenant, Com. in Coloss. Cap. 2 pag. 263.
Ad Infants autem quod attiner, quia Peccatores sunt non Properly Acts, sed haereditatio habitu, sufficit quod peccati mortincationem, & fidem habeant; non Properly Acts seize exerentem, sed in habituali principio Gratiae inclusam, Davenant, Come in Coloss. Cap. 2 page. 263.
Infantes fidem non secus ac rationem habent, eisi non in fructu, tamen in semine & radice, etsi non actu secundo, tamenactu primo, ersi non operis externademonstratione, tamen Spir. Sinterna virture Wolleb. Christ. Theol. Compend. pag. 176.
Infants fidem non secus ac rationem habent, Eisi non in fructu, tamen in Seed & radice, Though non Acts secundo, tamenactu primo, ersi non operis externademonstratione, tamen Spir. Sinterna Virtue Wolleb. christ. Theology Compend. page. 176.
An Adultorum Deus tantum? an non et infantum, certe & infantium, non est autem Deus infidelium. sed tantum fidelium, infantes igitur inter, fideles ponendi sunt Cassand. de Baptism. Infant. pag. mihi. 741.
an Adultorum Deus Tantum? nias non et Infantum, certain & Infantium, non est autem Deus Infidels. sed Tantum Fidelium, Infants igitur inter, fideles ponendi sunt Cassandra. de Baptism. Infant. page. mihi. 741.
Ex quo judicamus hunc tandem ad numerum credentium accessisse, Aretius, Com in loc. Parum adhuc abes a vera Dei agnitione, quae progressu tem poris tibi contingere potest, jam enim quasi in via es: Ac verifimile est hunc Scribam, post resatrectionem, ad Christum redemptorem suisse conversum; bene erga Christum affectus discessir, & si enim quidam curiositate impulsi, Evangelicas conciones audiunt, non ut discant, sed ut novi aliquid audiant: •amen fieri potest ut meliores discedant, & aliquando Christum agnoscant, quare sic formandae sunt conciones, ut dociles & sanabiles non repellan ut: Luc. Osiand. in loc.
Ex quo judicamus hunc tandem ad Numerum credentium accessisse, Aretius, Come in loc. Parum Adhoc abes a vera Dei agnitione, Quae progressu tem poris tibi contingere potest, jam enim quasi in via es: Ac verifimile est hunc Scribam, post resatrectionem, ad Christ redemptorem suisse conversum; bene Erga Christ affectus discessir, & si enim quidam Curiosity impulsi, Evangelicas Conciones Audiunt, non ut discant, sed ut novi Aliquid Audient: •amen fieri potest ut meliores discedant, & aliquando Christ Agnoscant, quare sic formandae sunt Conciones, ut dociles & sanabiles non repellan ut: Luke Osiander. in loc.
Di•untur igitur publicani & meretrices praecedere sacerdotes in regno Dei, quia praedicationi Joannis sidem babentus paenitentiam egerunt; Intelliguntur, ejusmodi publicani & meretrices, non qui tales adhuc sunt: sed qui tales olim suerunt. Gerbard. Haim. Evang. par. 1. cap. 151. pag. 834.
Di•untur igitur Publicani & Prostitutes praecedere Sacerdotes in regno Dei, quia praedicationi Johns sidem babentus paenitentiam egerunt; Intelliguntur, ejusmodi Publicani & Prostitutes, non qui tales Adhoc sunt: sed qui tales Once suerunt. Gerber. Haim. Evangelist par. 1. cap. 151. page. 834.
Nihil extra usum habere rationem Sacramenti, & ad usum oportere ac•edere fide: unde tum in veteri, tum in novo Testamento extra illum usum, Sacramenta nobis inania esse dicuntur. Tossan. ad Hebraeos praelect. cap. 10.
Nihil extra usum habere rationem Sacrament, & ad usum oportere ac•edere fide: unde tum in Veteri, tum in novo Testament extra Ilum usum, Sacraments nobis inania esse dicuntur. Tossan. and Hebraeos praelect. cap. 10.
Non hic agi proprie de Sacramentis, sed de toto tabernaculo, & sacerdotio Levitico: Demde vocari umbras ritus externos, non simpliciter, sed quatenus opponuntur Christo, in quo est veritas; & ad quem in tecto usu respicientes Patres, eundem cibum spiritualem comederunt nobiscum & vere justificati sunt, Tossan. ibid.
Non hic agi Properly de Sacramentis, sed de toto tabernaculo, & Sacerdotal Levitico: Demde vocari umbras Ritus externos, non simpliciter, sed quatenus opponuntur Christ, in quo est veritas; & and Whom in tecto usu respicientes Patres, eundem Food spiritualem comederunt nobiscum & vere justificati sunt, Tossan. Ibid.
Nam etiam per hoc semel purga is non tollitur omnis peccatorum conscientia, quandoquidem etiam sanguine Christi justificati nondum in hac vita efficimur NONLATINALPHABET, sed perpetuo manemus multorum peccato rum nobis conscii, Pareus com. in loc.
Nam etiam per hoc semel purga is non tollitur omnis peccatorum conscientia, quandoquidem etiam sanguine Christ justificati Nondum in hac vita efficimur, sed perpetuo manemus multorum Peccato rum nobis Conscii, Pareus come. in loc.
Heb. 10. Lex dicitur umbram habuisse non ipsam rerum imaginem, nec potuisse accedentes perfectos facere, non portuisse auferre peccata & mundare conscientiam; & Deum hostias & oblationes noluisse, nec ei placuisse: quod intelligi debet inordine ad justificationē, ex opere operato; nā alioquin negari non potest, quin ei placut rint ex obedientia, & devotione offerentis; nam vocanntr odor suavissimus, Gerhard locor. tom. 4. col. mihi. 302.
Hebrew 10. Lex dicitur umbram habuisse non ipsam rerum imaginem, nec potuisse accedentes perfectos facere, non portuisse Auferre Peccata & mundare conscientiam; & God Hostias & oblationes noluisse, nec ei placuisse: quod intelligi debet In order ad justificationē, ex Opere operato; nā Alioquin negari non potest, quin ei placut rint ex obedientia, & devotion offerentis; nam vocanntr odour suavissimus, Gerhard locor. tom. 4. col. mihi. 302.
Caeremomae 〈 ◊ 〉 perfe crant mutiles, sed superinducta in eis spes Missue, non sui•ses man is, por fidemenim in Chustiun ve•mrum, justificabantur; ut nos per fidem in Christum exhibitum, Tossan. in loc.
Caeremomae 〈 ◊ 〉 perfe Grant mutiles, sed superinducta in eis spes Missue, non sui•ses man is, Por fidemenim in Chustiun ve•mrum, justificabantur; ut nos per fidem in Christ exhibitum, Tossan. in loc.
Quid novi ergo? a novo hoc allatum doctorevel protangelo? Sane doctrinam si spectes ipsam resipiscentiae, quae apud propheras nominatur, recessus a malo, & reditus ad meliora, & NONLATINALPHABET, five reditus est quidam ad Deam, quem a nobis peccata nostra se junxetant: eadem est Joannis quae et Mosis er aliorum propherarun, seria ad conversionem exhortatio: Pelarg. quae. Evang in ca. 3. Mart. quae. 2.
Quid novi ergo? a novo hoc allatum doctorevel protangelo? Sane Doctrinam si spectes ipsam resipiscentiae, Quae apud propheras nominatur, Recessus a Malo, & reditus ad Meliora, &, five reditus est quidam ad Dream, Whom a nobis Peccata nostra se junxetant: Same est Johns Quae et Moses er Aliorum propherarun, Seria ad conversionem Exhortation: Pelarg Quae. Evangelist in circa 3. Mart. Quae. 2.
Caeremoniae externaeà Deo institutae, quamvis pertineant ad Dei landem & honorem; neque per se tamen, neque in comparatione ad piam orationem laudis, sunt Deo gra•ae: Ames. in. loc. docum. 31.
Caeremoniae externaeà God institutae, Quamvis pertineant ad Dei landem & Honor; neque per se tamen, neque in comparation ad Piam orationem laudis, sunt God gra•ae: Ames. in. loc. docum. 31.
Loquitur primum de interiore conversione ut animum renovent; si enim sons fuerit infectus, paenitentia nulla crit, sed hypocrisis Lavat in Ezech. 18. hom. 82.
Loquitur primum de interiore conversion ut animum renovent; si enim Sons fuerit infectus, Penitence nulla crit, sed hypocrisis Lavat in Ezekiel 18. hom. 82.
Ipsa salutaris paenitentia ac vera refipiscentia per lotionem & mundationem exprinitur: ut Isa. 1.16. Atque earenus hoc in loco Jacobus: Mundate, adhortans scil. cos ad veram seriamque paenitentiam, vitaeque pravae emendationem: Laurentius, Com. in loc.
Ipsa Salutaris Penitence ac vera refipiscentia per lotionem & mundationem exprinitur: ut Isaiah 1.16. Atque earenus hoc in loco Jacobus: Mundate, adhortans scil. cos ad Veram seriamque paenitentiam, vitaeque Pravae emendationem: Laurentius, Come in loc.
Flevit ergo amatissime Petrus, flevit ut lachrymis suum posser lavare delictum. & tust veniam vis mereri, dilue culpam lachrymis tuam. Ambr. lib. 10. in Luc. cap 22 col. mihi. 216.
Flevit ergo amatissime Peter, Flevit ut Lachrymis suum posser lavare delictum. & tust veniam vis mereri, dilue Fault Lachrymis tuam. Ambrose lib. 10. in Luke cap 22 col. mihi. 216.
Tria sunt genera Baptismi. quorum primum, quo sordes peccatorum per regenerationis lavacrum abluuntur. Secondum quo quis sanguine suo per Martyrium baptizatur. Est autemtertium baptisina lachrymarum. Isidor. de offic. eccle. lib. cap. 22. sol. mihi. 411.
Tria sunt genera Baptism. quorum primum, quo sordes peccatorum per regenerationis Lavacrum abluuntur. Secondum quo quis sanguine Sue per Martyrium baptizatur. Est autemtertium baptisina lachrymarum. Isidore. de office. eccle. lib. cap. 22. sol. mihi. 411.
Observandum est paenitentiae haec tribui, non ratione contritionis, quasi illa sit meritum quoddam, ac causa remissionis peccatorum; sed ratione hdei, quae est essentialis pars paenitentiae. Quod ergo partis & quidem primatiae, pro prium est; illud usitata Scripturae phrasi, toti tribuitur, Gerhard, locor. Tom. 3. col. mihi. 428.
Observandum est paenitentiae haec Tribui, non ratione contritionis, quasi illa sit Merit Quoddam, ac causa remissionis peccatorum; sed ratione hdei, Quae est essentialis pars paenitentiae. Quod ergo partis & quidem primatiae, Pro prium est; illud usitata Scriptures phrasi, Totius tribuitur, Gerhard, locor. Tom. 3. col. mihi. 428.
Quia ut primum caepit humani generis reparatio per justificationem hominum in Christo, caepit Agni illius sanguis operari, Estius in diffic. Script. loc.
Quia ut primum Capet Humani Generis reparatio per justificationem hominum in Christ, Capet Agni Illius sanguis operari, Estius in diffic. Script. loc.
Forma fidei docendi causa tribus partibus describi folet, Notiria, Assensu, & fiducia, 1. Notiria est corum cognitio quae ad sa•utem necessaria sunt, 2. Assensus est quo firmiter credirut vera esse, quae verbo Dei traduntur, 3. hiducia est qua quisque fidelium fibi promissiones Evangelicas applicat. Wolleb. Theol. compend. lib. 1. cap. 29. pag. 231.
Forma fidei docendi causa tribus partibus describi folet, Notitia, Assensu, & Fiducia, 1. Notitia est corum cognitio Quae ad sa•utem necessaria sunt, 2. assensus est quo firmiter credirut vera esse, Quae verbo Dei traduntur, 3. hiducia est qua Quisque Fidelium fibi Promises Evangelicas Application. Wolleb. Theology compend. lib. 1. cap. 29. page. 231.
Plures modi sunt videndi Deum, 1. primus. quo non in se sed in operibus suis videtur. 2. Altera vi•io est qua Deus in aliqua specie & corporea figura videtur: 3. Tertia est qua videtur per fidem, vel aliquod lumen spirituale revelatum, & sine specie & imagine ulla. 4. Quarta qua videtur per humanitarem assumptam: qui enim Christum hominem vid ebant, Deum dicebantur videre; qui erat unitus illi humanitati. 5. Quinta est omnium suprema qua Deus in suamet essentia aperte & clare videtur, sicut homo hominem vider: haec est visio beatorum, quae est visio Dei, in essentia & substantia propria, Tolet in Evang. Joan. cap. 1. Annot. 53. Quod Deum nemo vidit un quam praeter Christum testem oculatum, in fallibilis est sententia: plures modi suut videndi Deum: 1. Per speculum creatutarum: 2. Per simulachra & imagines: 3. Per Angelos: 4. Per fidem: 5. Per carnem; concluditur & non videri ipsum, nempe per essentiam, & videri tamen per apparitiones, perque modos alios; Pelargus, in loc. quae. 2.
Plures modi sunt videndi God, 1. primus. quo non in se sed in operibus suis videtur. 2. Altera vi•io est qua Deus in Any specie & corporea figura videtur: 3. Tertia est qua videtur per fidem, vel aliquod lumen spiritual Revelatum, & sine specie & imagine ulla. 4. Quarta qua videtur per humanitarem assumptam: qui enim Christ hominem vid ebant, God dicebantur To see; qui erat unitus illi Humanitati. 5. Quinta est omnium Supreme qua Deus in suamet Essentia aperte & clare videtur, sicut homo hominem vider: haec est visio beatorum, Quae est visio Dei, in Essentia & Substance propria, Tolet in Evangelist Joan. cap. 1. Annot 53. Quod God nemo vidit un quam praeter Christ Testimony oculatum, in fallibilis est sententia: plures modi suut videndi God: 1. Per speculum creatutarum: 2. Per Simulacra & imagines: 3. Per Angels: 4. Per fidem: 5. Per Carnem; concluditur & non videri ipsum, nempe per essentiam, & videri tamen per apparitiones, Through modos Alioth; Pelargus, in loc. Quae. 2.
Comprehensio duobus modis sumitur, Primo, pro consecutione alicujus rei quam quis desiderat: hoc modo omnes beati in caelis dicuntur comprehensores, quia jam confecuti sunt; quod in hac vita quaerebant. Secundo, pro perfecta & adaequata cognitione alicujus rei: Becan. Tom. 1. de vis. Dei quae. 11. Sic intelligendo, res dicitur comprehendi, quando ita perfecte cognoscitur, quod nihil amplius de re cognosci potest: nec absolutum nec comparatum: Durand. lib. 1. dist. 35. quae. 2 col. 214. in fine. A liud enim est videre; aliud est totum videndo comprehendere: Totum autem comprehenditur videndo, quod ita videtur ut nihil lateat videntem. Aug. ep. 1 12. cap. 9.
Comprehensio duobus modis sumitur, Primo, Pro consecutione alicujus rei quam quis Desiderate: hoc modo omnes Beati in Caelis dicuntur comprehensores, quia jam confecuti sunt; quod in hac vita Quaerebant. Secundo, Pro perfecta & adaequata cognition alicujus rei: Becan. Tom. 1. de vis. Dei Quae. 11. Sic intelligendo, Rest dicitur comprehendi, quando ita perfect cognoscitur, quod nihil Amplius de re Cognosci potest: nec Absolute nec comparatum: Durand. lib. 1. Dist. 35. Quae. 2 col. 214. in fine. A lived enim est To see; Aliud est totum videndo comprehendere: Totum autem comprehenditur videndo, quod ita videtur ut nihil lateat videntem. Aug. Epistle. 1 12. cap. 9.
Nunquam est comprehensio objecti a potentia, nifi quando tanta est intellectivitas potentiae intelligentis, quanta est intelligibilitas objecti intellecti, aliter enim actus non potest esse adaequatus objecto; & propter hoc porentia talis non comprehendit objectum Scot. quae. reportat. lib. 3 dist. 14. quae. 2.
Never est comprehensio Object a potentia, Nifi quando tanta est intellectivitas potentiae intelligentis, quanta est intelligibilitas Object intellecti, aliter enim actus non potest esse adaequatus objecto; & propter hoc porentia Talis non comprehendit Objectum Scot. Quae. reportat. lib. 3 Dist. 14. Quae. 2.
Metonymia est adjuncti pro subjecto: nam diei nomine intelligendus est ipse Christus incarnatus, in tempore five die illo manifestatus. Rolloc. in loc.
Metonymy est adjuncti Pro Subject: nam Die nomine intelligendus est ipse Christus Incarnate, in tempore five die illo manifestatus. Rollock. in loc.
Unus est Deus & unus Mediator Dei & hominum, homo Christus Jesus: quoniam non est aliud nomen sub caelo datum hominibus in quo oporteat nos salvos fieri; & in illo definivit Deus fidem omnibus, suscitans illum a mortuis: itaque sine ista side, hoc est, sine fide unius mediator is Dei & hominum, hominis Christi Jesu, sine fide inquam resurrection is ejus, quam Deus hominibus definivit, quae utique sine incarnatione ejus ac morte, non potest veraciter credi, fine fide ergo incarnation is & mortis, & resurrectionis Christi: nec antiquos justos, ut justi essent a peccatis, potuisse mundari, & Dei gratia justificari, veritas Christiana non dubitat. Aug. de peccat. Origin. lib. 2. cap. 24. to 7.
Unus est Deus & Unus Mediator Dei & hominum, homo Christus jesus: quoniam non est Aliud Nome sub caelo datum hominibus in quo oporteat nos salvos fieri; & in illo definivit Deus fidem omnibus, suscitans Ilum a mortuis: itaque sine ista side, hoc est, sine fide unius Mediator is Dei & hominum, hominis Christ Jesu, sine fide inquam resurrection is His, quam Deus hominibus definivit, Quae Utique sine incarnation His ac morte, non potest Veraciter credi, fine fide ergo incarnation is & mortis, & resurrectionis Christ: nec Antiquos justos, ut Justi essent a peccatis, potuisse mundari, & Dei Gratia justificari, veritas Christian non dubitat. Aug. de peccat. Origin. lib. 2. cap. 24. to 7.
Per hunc; gratiam achdem: voluntas Patris exposita est Mosi, per hunc datae sunt faederis tabulae, factae sunt promissiones, & quicquid aliud beneficiorum Dei isti populo concessum est. Muscul. in loc.
Per hunc; gratiam achdem: Voluntas Patris exposita est Mosi, per hunc Datae sunt faederis tabulae, factae sunt Promises, & quicquid Aliud Benefits Dei Isti populo concessum est. Muscul. in loc.
Sensus igitur est quod absque revelatione per Filium in verbo Evangelii exterins, & per S. 8. illuminationem interius factam, nec essentiae, nec voluntatis divinae, salutatis & salvifica cognitio, cuiquam hominum in hac vita obtingere possit. Ger•ard. loc. Tom 9. col. mihi, 719.
Sensus igitur est quod absque Revelation per Son in verbo Evangelii exterins, & per S. 8. illuminationem Interius factam, nec essentiae, nec voluntatis Divinae, salutatis & salvifica cognitio, cuiquam hominum in hac vita obtingere possit. Ger•ard. loc. Tom 9. col. mihi, 719.
Quod nihil differat a servo, particula NONLATINALPHABET nihil, intelligatur NONLATINALPHABET, non absolute, sed quoad NONLATINALPHABET & subjectionem, Par•us in loc.
Quod nihil Differat a servo, Particula nihil, intelligatur, non absolute, said quoad & subjectionem, Par•us in loc.
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Neque tamen haec servitus haereditati, & adoptioni corum derogabat, crant nihilominus filii, haeredes, domini omnium; sub externa servitute conscientias liberas habentes, spiritu filiali intus Deo libere servientes; certi enim de grathita remissione pec•atorum, per fidem venturi Christi, conscientias a mortis & peccati Tyrann de liberas habebant quantum saluti suae satisesset, Parcus in loc.
Neque tamen haec Servitus haereditati, & adoptioni corum derogabat, Grant nihilominus Sons, haeredes, domini omnium; sub External servitute Conscientias liberas Habentes, spiritu filiali intus God libere servientes; certi enim de grathita remission pec•atorum, per fidem venturi Christ, Conscientias a mortis & peccati Tyrann de liberas habebant quantum Saluti suae satisesset, Parcus in loc.
Itaque hic verborum Apostoli sensus est; nemo puter me quae hactenus dixi, in Patrum ant gentis Judaicae contumeliam dixisse: suerūt enim hi quo que filii Dei, & promissionum haeredes; neque me latet quod olim pronuntiavit Deus, Israel est filius meus primogenitus: Item, ex Aegypto vocavi filium meum, Exod. 4. Hose. 11. Gualter in Gal. hom. 31
Itaque hic verborum Apostles sensus est; nemo puter me Quae Hactenus I have said, in Patrum Ant gentis Judaicae contumeliam dixisse: suerunt enim him quo que Sons Dei, & promissionum haeredes; neque me latet quod Once pronuntiavit Deus, Israel est filius meus Primogenitus: Item, ex Egypt vocavi Son meum, Exod 4. Hose. 11. Gualter in Gal. hom. 31
Praesertim vero de gratuita peccatorum remissione edocti, ut conscientias haberent a peccati & mortis Tyrannide solutas. Inde constituendum est, candem semper suisse doctrinam, & vera fidei unitate nobiscum fuisse conjunctos, unius etiam Mediatoris fiducia nobisctan fretos. Calvin in loc.
Especially vero de gratuita peccatorum remission edocti, ut Conscientias haberent a peccati & mortis Tyrannide solutas. Inde constituendum est, candem semper suisse Doctrinam, & vera fidei unitate nobiscum Fuisse conjunctos, unius etiam Mediatoris Fiducia nobisctan fretos. calvin in loc.
Quia igitur haereditas caelestis non est nisi una, 〈 ◊ 〉 una ejus parandae via, ac ratio, perspicuum est unam substantia esse veteris & novi Testaments Ecclesiam, & salutis doctrinam, contra quam •ana•ici & papistae contendunt, Pareus com. in Gal. cap. 4. 1.
Quia igitur Hereditas caelestis non est nisi una, 〈 ◊ 〉 una His parandae via, ac ratio, perspicuum est unam Substance esse veteris & novi Testaments Church, & Salutis Doctrinam, contra quam •ana•ici & Papists contendunt, Pareus come. in Gal. cap. 4. 1.
Exhibitus Patribus in promissione ita ut eorum fider non minus praesen: fue; it sanguis Christi sun dendus; quam sidei nost•ae praefens est jamolim effusus, Tessan in Epist. ad Hebr. praelect. cap. 13.8.
Exhibited Patribus in promission ita ut Their fider non minus praesen: fue; it sanguis Christ sun dendus; quam sidei nost•ae praefens est jamolim effusus, Tessan in Epistle ad Hebrew praelect. cap. 13.8.
Unde commentum pontificium de limbo, in quem Patres fideles, crudeliter detruferunt; ubi nulla salute fruerentur, eminus tancum sururam intuerontur, firmiter destruitur, Pareus in loc.
Unde Commentum pontificium de limbo, in Whom Patres fideles, crudeliter detruferunt; ubi nulla salute fruerentur, eminus tancum sururam intuerontur, firmiter destruitur, Pareus in loc.
Altis debetur sola paenadamni, solum temporalis, absque ulla paena sensus, & isti dicebantur esse in limbo Patrum, qui prohibebantur an e•passionem Christi a visione divina, eo quod non crat satisfactum pro peccato totius naturae, quan•vis hi non essent obnoxii alicur panae, pro peccatis suis personalibus, Durand. lib. 3. dist. 22 quae. 4.
Altis debetur sola paenadamni, solum temporalis, absque ulla paena sensus, & Isti dicebantur esse in limbo Patrum, qui prohibebantur nias e•passionem Christ a vision Divine, eo quod non Crat satisfactum Pro Peccato totius naturae, quan•vis him non essent obnoxii alicur panae, Pro peccatis suis personalibus, Durand. lib. 3. Dist. 22 Quae. 4.
Constituunt Scholastici communi consensu, intra terram quatuor sinus, five unum in quatuor partes divisum, unum pro damnatis; alterum pro purgandis: tertium pro Infantibus, sine baptismo abeuntibus: quartum pro justis qui moriebantur ante Christi passionem, qui nunc vacuus remanet, Bellarm. Tom 2. de Purgator. lib. 2. cap. 6. pag. mihi. 410.
Constituunt Scholastici Communi consensu, intra terram quatuor sinus, five Unum in quatuor parts Divisum, Unum Pro Damnatis; alterum Pro purgandis: Tertium Pro Infantibus, sine Baptismo abeuntibus: quartum Pro justis qui moriebantur ante Christ passionem, qui nunc vacuus remanet, Bellarmine Tom 2. de Purgator. lib. 2. cap. 6. page. mihi. 410.
Necessaria est doctrina de remission peccatorum in Ecclesia: nam haec porta est per quam ingredimur in coetum electorum & vitam aeternam, Aretius, loc. Com. de Remiss. Peccat. col. mihi. 191.
Necessaria est Doctrina de remission peccatorum in Ecclesia: nam haec porta est per quam ingredimur in Coetum electorum & vitam aeternam, Aretius, loc. Come the Remiss. Peccat. col. mihi. 191.
Beati quorum remissae sunt iniquitates• Tu remisisti impieratem peccati mei, H•eron. Descriptio beatitudinis, petitur a causa efficiente, & continente, quae est remissio peccatorum, vel justificatio cum ejus effectis. Ames Lect. in loc.
Beati quorum remissae sunt iniquitates• Tu remisisti impieratem peccati mei, H•eron. Description beatitudinis, petitur a causa efficient, & continent, Quae est Remission peccatorum, vel Justification cum His effectis. Ames Lecture in loc.
Non semper omnes electi eam habent actu, sed omnes Credentes eam actu habent semper, ergo electitum demum habent actu, cum convertuntur, & fide donantur, quoad propositum vero Dei eam habent. Denique remissio seinel facta in hac vita, semper & in omnem aeternitarem durabit, sic ut in aeternum non sunt imputandanohis peccata semel remissa, Polan. Syntag. lib. 6. cap. 36 pag. mihi, 466.
Non semper omnes Elect eam habent Acts, sed omnes believers eam Acts habent semper, ergo electitum demum habent Acts, cum convertuntur, & fide donantur, quoad propositum vero Dei eam habent. Denique Remission seinel facta in hac vita, semper & in omnem aeternitarem durabit, sic ut in aeternum non sunt imputandanohis Peccata semel Remission, Polan. Syntag lib. 6. cap. 36 page. mihi, 466.
Ne enim videretur Jerosolymam a regibus, patribus ingenuis, liberis Abrahae filiis olim habitatam injuria comparate ancillae Hagar, adstringit nominatim ad Jerosolymam praesentem, ubi tunc Sacerdotes, Scribae, Pharisaei, nomodidascali, dominabantur in Synagoga. Pareus in loc.
Ne enim videretur Jerosolymam a regibus, Patribus ingenuis, Liberis Abraham filiis Once habitatam injuria comparate Ancillae Hagar, adstringit Nominatim ad Jerosolymam praesentem, ubi tunc Sacerdotes, Scribae, Pharisees, nomodidascali, dominabantur in Synagoga. Pareus in loc.
Non considerat vetus Testamentum in se, sed ostendit Hagar & Ismaelem typum fuisse corum, qui etiam manifestato Evangelio, in serviture legis manere malunt, quam amplecti veritatem: Tossan. in loc.
Non considerate Vetus Testamentum in se, sed ostendit Hagar & Ismaelem typum Fuisse corum, qui etiam manifestato Evangelio, in serviture Legis manner Malunt, quam amplecti veritatem: Tossan. in loc.
Satan per peccatum, in tristissima serviture sub jugo suo tenebar genus humanum ita ut non modo in continuo mortis meru essent, verum etiam nihil aliud expectare possent miserrimi homines, nisi ut per corporalem mortem, in aeternam mortem seu damnationem praecipitarentur. Osiand. in loc. Mors hic non separationem modo animae a corpore significat, sed paenam, quae ab irato deo infligitu•ut aeternum exitium comprehendat Calvin, in loc.
Satan per peccatum, in tristissima serviture sub Jugo Sue tenebar genus humanum ita ut non modo in continuo mortis merum essent, verum etiam nihil Aliud expectare possent miserrimi homines, nisi ut per corporalem mortem, in aeternam mortem seu damnationem praecipitarentur. Osiander. in loc. Mors hic non separationem modo Spirits a corpore significat, sed paenam, Quae ab irato God infligitu•ut aeternum Exitium comprehendat calvin, in loc.
Nec quicquam obstabit, quin olim corpora nostra resuscitentur; & fiat quod olim per propheras & Apo••olos praedictum est: Gual. in loc. hom. 87. Verba Prophetae; vel Apostoli laetantis, Hos. 13.14. Glo. Ordin.
Nec quicquam obstabit, quin Once corpora nostra resuscitentur; & fiat quod Once per propheras & Apo••olos praedictum est: Gual. in loc. hom. 87. Verba Prophets; vel Apostles laetantis, Hos. 13.14. Glow Ordain.
Erat lex quoddam NONLATINALPHABET, munimentum, quo circumse ptus populus ille, conspicuus, inexpugnabilis, impermixtus, usque ad Christum conservabatur, ab aliis populis separatus permanebat, Pareus in loc.
Erat lex Quoddam, Munimentum, quo circumse ptus populus Isle, conspicuus, inexpugnabilis, impermixtus, usque ad Christ conservabatur, ab Others populis separatus permanebat, Pareus in loc.
Dicturi erant pscudoapostoli, Etiamsi cōcedamus justitiam non manare ex lege, sed ex gratuita in Christo promissione, quum tamen Deus, quem semper unum & sui similem esse testatus est, oeconomiam istam Mosaicam constituerit, &c. quo jure vis illam abo•ere? Responder Apostolus temporariam fuisse istam oeconomiam, Beza, in loc.
Dicturi Erant pscudoapostoli, Even if cōcedamus justitiam non manare ex lege, sed ex gratuita in Christ promission, Whom tamen Deus, Whom semper Unum & sui similem esse testatus est, oeconomiam istam Mosaicam constituerit, etc. quo jure vis Illam abo•ere? Responder Apostles temporariam Fuisse istam oeconomiam, Beza, in loc.
Causa abrogationis manifesta haec est, Deus singulari beneficio constituit politiam Mosaicam, ut esser certa fedes, & certa gens, & quali Schola in qua servatetur doctrina de Filio Dei, & repeterentur promissiones, & adderentur illustrissima testimonia, & in qua certum esset Filium assumpta natura humana, concionaturum esse, & fururum victimam, & resurrecturum esse, & editurum testimonia doctrinae, quia Deus de his tantis rebus, vult nos certos esse, voluit autem postea finem esse hujus politiae. Melancthon. par 2. de leg. pag mihi. 251.
Causa abrogationis Manifesta haec est, Deus singulari Benefit Constituted Politician Mosaicam, ut esser Certa fedes, & Certa gens, & Kuali School in qua servatetur Doctrina de Filio Dei, & repeterentur Promises, & adderentur illustrissima Testimonies, & in qua certum esset Son assumpta Nature Humana, concionaturum esse, & fururum victimam, & resurrecturum esse, & editurum Testimonies Doctrine, quia Deus de his tantis rebus, vult nos Certos esse, voluit autem postea finem esse hujus politiae. Melanchthon. par 2. the leg. page mihi. 251.
Abraham typus, & pater est omnium justificatorū, deinde faedus cum illo, & cum semine ejus factum est, ipse autem non operibus legis, sed per fidem & imputatam justitiam, justus pronunciatus est. Ergo intelligitis inquit Apostolus, & patrem & filios per fidem justificari Tossan. praelect. in loc.
Abraham Typhus, & pater est omnium justificatorū, Deinde Faedus cum illo, & cum Seed His factum est, ipse autem non operibus Legis, sed per fidem & imputatam justitiam, justus pronunciatus est. Ergo intelligitis inquit Apostles, & patrem & Sons per fidem justificari Tossan. praelect. in loc.
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Quantum ad promissionem primam, negat ver. 13. patres ante Josuam consecuros esse promissa. 2. Quantum ad alteram, negat hoc loco patres universos eam consecutos esse, qui Messiam promissum incarne videre quidem deliderarunt, sed non viderunt. Quantum ad tertiam, affirmat, ver. 33. omnes nobiscum consecutos promissionem fuisse; omnes enim fide per gratiam Jesu Christi servati suerunt, sicut & nos. Pareus, in loc.
Quantum ad promissionem primam, negate for. 13. patres ante Josuam consecuros esse Promissa. 2. Quantum ad Another, negate hoc loco patres universos eam consecutos esse, qui Messiah Promise incarne To see quidem deliderarunt, sed non viderunt. Quantum ad tertiam, Affirmative, ver. 33. omnes nobiscum consecutos promissionem Fuisse; omnes enim fide per gratiam Jesu Christ Servati suerunt, sicut & nos. Pareus, in loc.
Non est hic sensus, nos alia ratione servati, quam Patres in V. T. vel dilaram suisse Patrum salutem usque ad Christi adventum; verum hic est sensus, licet tam excellentes viti suerint, & tam illustri fide praediti, & subducti ex his terris; Non tamen cum ipsis def••sse Ecclefiam; aut idec minus honorifice sentiendum de populo N. T. cui allquid melius providebatur: non quidem si fundamentum salutis spectes, sed propter exhibitionem Messiae, per quem illi nobiscum, & nos cum illis, vere perficimur & sanctificamur, unica. sc. illa oblatione corporis ipsius. Tossan. in loc:
Non est hic sensus, nos Alias ratione Servati, quam Patres in V. T. vel dilaram suisse Patrum salutem usque ad Christ adventum; verum hic est sensus, licet tam excellentes Viti suerint, & tam illustri fide praediti, & subducti ex his terris; Non tamen cum Ipse def••sse Ecclefiam; Or idec minus honorifice sentiendum de populo N. T. cui allquid Better providebatur: non quidem si fundamentum Salutis spectes, sed propter exhibitionem Messiah, per Whom illi nobiscum, & nos cum illis, vere perficimur & sanctificamur, Unique. sc. illa oblation corporis Himself. Tossan. in loc:
Tria itaque hic habes descripta, 1. Adami & Hevae peccatum, 2. Deinde spem per Christum, 3. Tunc nostri hostis Satanae accuratam descriptionem sub serpentis figuta, Pet. Mart. in loc.
Tria itaque hic habes descripta, 1. Adam & Hevae peccatum, 2. Deinde spem per Christ, 3. Tunc Our hostis Satan accuratam descriptionem sub serpentis figuta, Pet. Mart. in loc.
Alia atque alia secula, morientiumque & nascent•um alterationes, non constituunt alium atque alium populum; nec terminant gratiam Dei, ab aeterno illi destinatam. Muscul. in loc.
Alias atque Alias secula, morientiumque & nascent•um alterationes, non constituunt Alium atque Alium Populum; nec terminant gratiam Dei, ab aeterno illi destinatam. Muscul. in loc.
Quamvis enim futurum hoc esset, post aliquot secula, ipsa tamen gratiae hujus communicatio, non erar tempori nativitatis Christi alligata: sed toti Ecclesiae electorum inde a principio illius ad finem usque destinata, Muscul. in loc.
Quamvis enim Future hoc esset, post aliquot secula, ipsa tamen Gratiae hujus Communication, non erar Tempori nativitatis Christ alligata: sed Totius Ecclesiae electorum inde a principio Illius ad finem usque destinata, Muscul. in loc.
Quibus etiam ait pa•esactum, ver. 12. Eos non sibi, sed nobis illa administrate, non quantum ad fruitionem, illi enim ejusdem salutis participes fiunt, sed quoad Christi apparitionem, Tossan. praelect. in loc.
Quibus etiam ait pa•esactum, ver. 12. Eos non sibi, sed nobis illa administrate, non quantum ad fruitionem, illi enim ejusdem Salutis participes Fluent, sed quoad Christ apparitionem, Tossan. praelect. in loc.
Eucharistia est Communio corporis, & sanguinis Christi: At Manna & aqua ex rupe fuerunt Israelitis Eucharistia. Ergo Manna & Aqua ex rupe suerunt Israelitis Communio corporis & sanguirus Christi: non potest ergo negati Sacramenta veteribus fuisse, quod ad rem attinet, paria novis, Chamier. de Sacram. V. T. lib. 3. cap. 2.
Eucharistia est Communion corporis, & Blood Christ: At Manna & aqua ex Rupe fuerunt Israelites Eucharistia. Ergo Manna & Aqua ex Rupe suerunt Israelites Communion corporis & sanguirus Christ: non potest ergo negati Sacraments veteribus Fuisse, quod ad remembering attinet, paria Novis, Chamier. de Sacrament V. T. lib. 3. cap. 2.
Aliud illi, aliud nos, sed specie visibili, quod tamen hoe idem significaret, virtute Spiritali, Augustin. in Evang. Joan. Tract. 26. Col. mihi. 228.
Aliud illi, Aliud nos, sed specie visibili, quod tamen hoe idem significaret, virtute Spiritali, Augustin. in Evangelist Joan. Tract. 26. Col. mihi. 228.
Ad ipsum Sacramentum Eucharistiae quod attinet, est ibi mandacatio, & bibitio triplex: 1, Oralis five corporalis: 2, Spiritualis: 3, Sacramentalis, Lawrent. Dialog. Encharist. pag. 460.
Ad ipsum Sacramentum Eucharistiae quod attinet, est There mandacatio, & bibitio triplex: 1, Oralis five Corporeal: 2, Spiritualis: 3, Sacramental, Lawrent. Dialogue. Eucharist. page. 460.
Est etiam fides, & praeteritarum rerum, & praesentium, & suturarum, Aug. Ench•rid on, cap. 8. Exhibitus patribus in promissione, ita ut eorum fidei non minus praesens suerit sanguis Christi fundendus, quam fidci nostrae praesens est jam ol•m effusus, Tessan. praelect. in loc.
Est etiam fides, & praeteritarum rerum, & praesentium, & suturarum, Aug. Ench•rid on, cap. 8. Exhibited Patribus in promission, ita ut Their fidei non minus Praesens suerit sanguis Christ fundendus, quam fidci Nostrae Praesens est jam ol•m effusus, Tessan. praelect. in loc.
Est autem valde cemphatica metaphora, famis & sitis, qua non levis expetitio, sed vehemens, serium, & ardens desiderium g•atiae & donorum, per gratiam describitur: Gerhard. Harm. cap. 15. col. mih• 535.
Est autem Valde cemphatica Metaphor, famis & sitis, qua non levis expetitio, sed Violent, serium, & Arden desiderium g•atiae & Donorum, per gratiam describitur: Gerhard. Harm. cap. 15. col. mih• 535.
Desiderium efficax & pietati congruens, certissima est nota homin•s pii. Usus, Consolationis erga Christianos, qui infirmitatibus & tentationibus nonnunquam pressi & vexari nihil in semetipsis salu i affine sentire possunt: praeter desideria pia. Ames. lect. in Psalm.
Desiderium Effective & pietati congruens, certissima est nota homin•s pii. Usus, Consolationis Erga Christians, qui infirmitatibus & tentationibus nonnunquam pressi & vexari nihil in semetipsis salu i affine sentire possunt: praeter Desire pia. Ames. Lecture. in Psalm.
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Voluntas est animi motus, cogente nullo ad aliquid non admittendum, vel adipiscendum Haec autem ut non admittat malum, & adipiscatur bonum, praeven•tur & praeparatur Dei gra•ia & ipsa bona volun•as pedisse qua est granae, non praevia, Magist lib 2. dist 20.
Voluntas est animi motus, cogente nullo ad Aliquid non admittendum, vel adipiscendum Haec autem ut non admittat malum, & adipiscatur bonum, praeven•tur & praeparatur Dei gra•ia & ipsa Bona volun•as pedisse qua est granae, non praevia, Magist lib 2. Dist 20.
Omnes virtutes sibi haerent, ut qui una carn•rit, omnibus careat: qui ergo unam habet, omnes haber, Magist. lib. 3 dist. 36. Omnes in hoc conveniun, quod qui habet unam virtutem Theologicam, habet omnes. Henric. de Vrimaria. Add. in lib. Senten.
Omnes Virtues sibi haerent, ut qui una carn•rit, omnibus Care at: qui ergo unam habet, omnes haber, Magist. lib. 3 Dist. 36. Omnes in hoc conveniun, quod qui habet unam virtutem Theologicam, habet omnes. Henry de Vrimaria. Add. in lib. Senten.
Opera bona tripliciter veniunt consideranda: 1. Ratione materiae sive objecti circa quod versantur: 2. Ratione originis ex qua procedunt. 3. Ratione finis, in quem fiunt. Laurent. com. in Epist. Jaceb. pag. mihi. 178.
Opera Bona tripliciter veniunt consideranda: 1. Ration materiae sive Object circa quod versantur: 2. Ration originis ex qua procedunt. 3. Ration finis, in Whom Fluent. Laurent. come. in Epistle Jaceb. page. mihi. 178.
Spiritus hominis significar substantialem hominis pattem, animum seu intellectum, & conscientiam hominis, quae cuique certissime dictat, quid in intimis cordis recessibus lateat, & quisque in sinu gerat. Pare. com. in loc.
Spiritus hominis significar substantialem hominis pattem, animum seu Intellectum, & conscientiam hominis, Quae cuique certissime dictate, quid in intimis Cordis recessibus lateat, & Quisque in sinu gerat. Pare. come. in loc.
