Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	church_n	people_n	2,810	5	4.5931	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15445	The delights of the saints A most comfortable treatise, of grace and peace, and many other excellent points. Whereby men may liue like saints on earth, and become true saints in heauen. First deliuered in a sermon preached at Pauls Crosse the second day of December, being the second Sunday of the Parliament. And in other sermons within the Cathedrall Church of Saint Paul, London. By Gryffith Williams, Doctor of Diuinity, and Parson of Lhan-Lhechyd. The contents are set downe after the epistle to the reader.	Williams, Gryffith, 1589?-1672.	1622 (1622)	STC 25716; ESTC S102808	185,617	476

Sinners 1. Saints because they beleeue in Christ and with all desire doe affect sanctity and doe indeuour by all meanes vt crescat quod habent impleatur quod non habent that that sanctity may increase which they haue and that that may bee supplied which they want for the Apostle doth not call them Saints according to their merit but according to their purpose not according to what they are but according to what they desire to bee saith S. Bernard and therefore whosoeuer Ber. ser 3 de duabus mēsis f. 434. saith hee doth purpose in his heart to decline from euill and to doe good to keepe what hee receiued to pray for what hee wanteth to striue to grow better and better and if by humane frailty hee hath done amisse to amend the same by true repentance without doubt hee is a Saint of God 2. Sinners because the reliques of sinne are left in them to striue withall and their sanctity is but inchoated and so S. Paul himselfe confesseth quod nondum apprehendisset brauium that as yet he had not attained the marke and therfore septies in die cadit iustus the holiest man falleth seuen times a day eorum lapsus vtiles their fals are profitable saith S. Augustine ideo scripti sunt and therefore are written saith Theophilact in Mar. c. 14. f. 75. Theophilact and that as wee may gather for two speciall reasons 1. To shew Gods goodnesse and the riches of his mercy in forgiuing our sinnes for where sinne abounded there grace super abounded 2. For our manifold instructions that The falls of the Saints are registred for our good wee should learne from the examples of the lapses and infirmities of the Saints not for the discrediting or dishonouring of them which are now in heauen but for the bettering of our selues which are yet in earth for the consideration of their falls may serue 1. For our humiliation When we see their frailty wee should learne humility God suffered them to fall that wee should not presume when wee stand and therefore the Apostle saith qui stat videat ne cadat for as the staffe that is held vp by the hand as soone as euer the hand leaues it though the hand throwes it not downe yet it falleth downe of it selfe euen so wee euen the best of vs assoone as euer God withdrawes his helpe from vs we presently fall of our selues and therefore in all thy sanctity learne humility 2. For our circumspection to beware of falling for cecidit Petrus vt reliqui caueant S. Peter fell that others might take heede of falling if I see a Giant throw downe a strong man I shall be more afraid he will sooner throw downe me And therefore non sit lapsus maiorum imitatio minorum let not the fal of the greater be for imitation to the lesser sed casus maiorum sit timor minorum but let the fall of the greater induce a feare and a care in the lesser when they wrastle against that roaring Lion saith S. Augustine 3. For our consolation that we should not despaire when we fall into sinne for many falling into sinne desperando plus pereunt quàm peccando doe sooner perish by their despaire then by their sin for plus peccauit Iudas desperando de venia Aug. in l. de Nat. gratia fol. 316. quàm tradendo Christum Iudas sinned more by despairing of pardon then in betraying his Redeemer and therefore against this dangerous disease the commemoration of the fals of the Saints may helpe vs saith S. Augustine for their sinnes are set downe not for their shame but for our consolation vt in ijs tanquam in speculis diuitias bonitatis diuinae contemplemur that we might Zanch. in Eph. ca. 2. fo 85. in them as in a glasse see the riches of Gods great mercie and thereby conceiue hope of pardon vnto our selues saith Zanchius for seeing they were sinners as well as we yet through repentance obtained pardon euen so if we repent we shall obtaine pardon as well as they for God is rich in mercie ouer all and vnto all that call vpon him 4. For a confutation of Donatists Catharists We must not forsake the Church vpon the pretended corruption of the Church Brownists c. that would haue the Church to be of perfect beautie and from her infirmitie doe conclude her nullitie for the infirmitie of Gods children doth not presently denie them to be Gods children and therefore the rottennesse of many members of the Church ought not to induce vs to relinquish the Church for so long as the Scribes and Pharisies sate in Moses Chaire we are inioined to heare them as the Church of God Yea though there should be many imperfections both in manners and in Doctrine yet many circumstances are to be considered before we depriue them from being a Church for no doubt but the Church of Rome had her imperfections in both respects and yet the Apostle saith they were beloued of God called Saints or if it be denied that it had not then may the same be instanced in the Churches of Corinth and of Galatia for in the Church of Corinth not only touching manners the discipline of the Church was loosely obserued but also the sinceritie of Preaching was much profaned and a great question was among them touching the resurrection of the flesh an article of such waight that without it our faith our hope and all our preaching were but vaine and yet the Church of Corinth holds the name of the true Church of Christ and in the Church of Galatia the most part of them were turned aside by the false Apostles from free iustification by the grace of Christ which is the principall pillar of the Christian Church and yet S. Paul calleth them the Church of Christ But the Scripture telleth vs that 1 Tim. 4. 1. 2. Pet. 2. 1. many should make such schismes and separations from the Church and therefore the godly and wise should be nothing moued at their departure for though they pretend the cause thereof to be the want of sanctitie in vs yet the true cause indeed is the iniquitie or at least the want of iudgement in themselues for whensoeuer we reade of the name of Saints ne putemus sanctitatis vocem significare perfectionem we should not thinke that the name of sanctitie doth implie perfection saith S. Augustine Aug. l. 6. contra Iulian for that there is no Saint that wanteth sinne and yet hereby he ceaseth not to be a Saint And therefore beloued seeing the Saints and holiest men were not so holy but that they had their sinnes and imperfections ideo patientiam eorum Ambros to 4. fo 249. virtutes imitemur non vitia we should follow their vertues and not their vices saith S. Ambrose for not all the facts of righteous men are to be laid as patterns for imitation saith S. Augustine Aug. l.

times by reason of their sinnes they may totally fall from grace or lose all grace vntill the same bee renued in them againe 3. Others say that those which haue once receiued grace can neuer lose the same finally nor yet totally But touching this point de amissione vel retentione gratia of the losing or retainign of grace I thinke all must confesse that whosoeuer findeth grace that is the loue and free fauour of God can neuer lose it because this is in God residing and not in man and therefore is this grace immutable and vnchangeable and so the Scripture sheweth whom hee lo●●d hee loued vnto the end for the gifts and graces of God are Rom. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without repentance The question therfore as I take it is of the infused graces faith hope charity and such like whether a man may haue these graces and afterwards lose them either finally or totally To this I answer that as there bee two sorts of Saints 1. Outwardly by profession onely before the world 2. Inwardly and truely before God So there bee two sorts of graces 1. Common to all Professors 2. Speciall to the elect onely Or to speake more properly I say God giueth his grace two manner of wayes that God giueth the graces of his Spirit two manner of waies 1. Generally and more remissely to all Professors or to all that haue them to make them see the greatnesse of his loue and to make them able thereby if they would themselues wel vse the same to seeke for more grace to continue and bee saued or if they neglected the same to make them without excuse 2. Specially and more effectually to the Elect to make them not onely to see his loue but also by this more speciall and effectuall working of his grace to make them continue therein and retaine the same indeede vnto euerlasting life De. 1. Many doe affirme that the outward Professors haue no true graces at all neither faith hope nor charity but onely a shew and an apparance of grace so S. Gregory seems to affirme Greg. moral l. 34. c. 13. when speaking of such men hee saith quasi habitam sanctitatem aute oculos hominum videntur amittere sed eam ante oculos Dei nunquam habuerunt they seeme to lose that sanctity which they seemed to haue in the sight of men but in very deed they neuer had any in the sight of God and S. Paul seemes to meane the same thing when hee saith qui videtur stare videat ne cadat hee that seemes to stand let him take heed lest hee fall as if hee meant that he did not stand indeed But I answer to the saying of S. Whether the wicked and hypocrites haue any true graces or not Gregory that this and the like speeches may bee vnderstood of the faigned shew of Hypocrites that do seeke thereby to deceiue the world but not of those that thinke themselues to haue faith and repentance indeed and doe many seruices vnto God for a time vntill they fall away through the infirmities of their owne flesh and that the sequent saying of the Apostle videat ne cadat let him take heed lest hee fall doth in my iudgement proue that hee did stand or else how could hee fall And therefore considering what the Scripture saith Ezech. 18. that the righteous may leaue his righteousnes that the charity of many shall waxe cold Mat. 24. 12. 13. that their talent shall be taken from them Mat. 25. 29. that they receiue the word with ioy Luk. 8. 13. that they make shipwrack of faith and a good 1 Tim. 1. 19 Heb. 3. 6. conscience that they taste of the heauenly gift and are partakers of the holy Ghost and haue knowne the way of righteousnes 2. Pet. 2. 1. vers 20. and many such like speeches of their relapse I doe not see but as their knowledge and vnderstanding of the truth and assent vnto the same are reall and not in appearance onely so the other graces that they haue are true graces and not seeming graces onely and indeede quicquid est dum est vere est in suo genere And therefore I must confesse that many hypocrites and worldlings and outward Professors may haue faith hope and charity and such other infused graces of Gods Spirit in that generall manner and to those ends that God bestoweth them vpon outward Professors and that they doe vtterly lose the same as wofull experience daily proueth in all reuolters but that hypocrites or worldlings may haue sauing faith or iustifying grace or any other fruits of grace in that speciall and more effectuall manner as they are giuen vnto the elect I vtterly denie for if they had beene giuen them in that manner as they are vnto the elect then could they not leese them no more then the elect doe De 2. I say that the elect only haue That the elected Saints cannot leese wholly the sauing grace once receiued the true sauing graces in the speciall and more effectuall manner giuen vnto them and that they cannot leese them after they haue once receiued them and this may be proued 1. By apparant Scriptures 2. By the consent of learned Fathers 3. By reasons drawne from Scriptures 1. The holy Scripture is most plentifull of proofe to confirme this point I will only vse these few and will be readie to b●ing more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we must needes striue with number My first proofe shall be that of Esay c. 59 v. 21. I will make this my Couenant with them saith the Lord my Spirit that is vpon thee my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed saith the Lord from henceforth euen for euer What can be plainer for this is a promise made vnto the Church of Christ and what is true of the whole must be true in euery member and therefore in what true member soeuer the Spirit of God is once put it shall neuer depart from thence euen for euer 2. The Prophet Ieremy saith I will Ier. 32. 40. put my feare in their hearts that they shall not depart from me i. my feare shall be such and so great in them that they will sticke and perseuere in my fauour euen for euer saith Saint Augustine Aug. de bono perseuer ca. 2. 3. The Prophet Amos saith I will plant them vpon their owne land and they shall no more be pulled vp againe out of their owne land which I haue giuen them saith the Lord thy God where we may obserue 1. Who planteth them I saith the Lord which planteth and watereth and giueth the increase 2. Who shall be planted the elect only them but not all 3. Where in their owne land and what is that in the mysticall body of Christ in the

motion and euery action is from God and therefore euery sinne To this it is briefly answered that in euery sinne there are three things to be considered 1. The act 2. The obliquity 3. Obligation to punishment 1. For the act we say it is from God Rom. 11. 36. for of him and in him and for him are all things i. aswell actions as substances as Augustine saith 2. The obliquitie or corruption of Aug. to 7. de grat lib. arb c. 20. the action is only from man and no waies from God as from an efficient cause thereof Neither should this seeme strange to any man that in the selfe same sinnefull The action and the obliquitie of the act two different things act we consider the act and the obliquitie of the act and doe affirme the one to be from God and therefore good and the other from our selues and therefore euill for howsoeuer the obliquitie doth alwaies reside in the act as priuation in a subiect yet they be two distinct things and may in our vnderstandings admit a seperation of the one from the other And the action must needs be good or else the obliquity could not subsist for sinne hath not any being in rerum natura if we consider it simply in it selfe but as it is subsistent in some subiect that is good as the Philosophers doe most truly affirme And therefore we say that there is no being nothing that doth subsist in rerum natura whether it be a substance or an action that can be so euill but it is also good but in diuers respects as euill in regard of the priuation of good and good in regard of the subiect wherein this priuation of good doth inhere And so you see that although euerie action is from God yet the sinne and the obliquitie of the action is from man But then againe it is obiected that God knoweth we will commit the sinne when we doe commit the act and he knew Adam would sinne when he created Adam and therefore he should either hinder vs to sinne or not complaine that we doe sinne I answer that knowledge being a The knowledge of God that man will sinne is not the cause that he doth sinne meere conceining of a thing which is a thing proper to the vnderstanding and not to the will cannot worke any thing outwardly and therefore cannot be the cause of any thing for I know that an old man must needs die and that a rotten house will soone fall if it be not re-edified and yet I am the cause of neither euen so Deus nos peccatores noscit sed non facit God knoweth that we will sinne but he doth not cause vs to sinne saith Saint Augustine Aug. l. 7. d● anima And I confesse that God can as easily hinder sinne as to suffer sinne to be committed and could as easily haue hindered Adam to haue sinned as to forgiue him when he had sinned for we must not thinke that God suffereth sinne against his will because he cannot hinder it for that doth derogate from the power of God but vpon iust reasons and for many excellent causes he made man so that he might either stand or fall 1. To shew a difference betwixt the Why God made man mutable Creator and the creature for immutability is proper only vnto God and therefore he made all intelligible creatures both men and Angels so that they might either stand or fall 2. That they might be the more praise-worthy if they did stand or most iustly condēned if they did fall Nam si diabolus seductionis potestatem Chrys oper imperfect ho. 55. non accepisset homo probationis mercedem non recipisset for if the deuill had not receiued power to tempt vs and man that libertie of will either to haue yeelded or resisted then man could not haue had the reward of his resistance or the reproofe of his deficiencie saith Saint Chrysostome And so you see the reasons why God made man so that hee might stand or fall And there bee many reasons why hee suffered him and doth suffer all others to fall into sins Among which I finde these three reasons chiefly alledged 1. For the declaration of his iustice Why God suffered Adam and all the sonnes of Adam to fall in the punishing of all sinnes 2. For the manifestation of his mercies in the pardoning of many sinnes 3. For the suppression of our pride and the declaration of our weake and miserable estate that without his especiall grace wee cannot keepe and preserue our selues from any sinne But yet further it will bee obiected Ob. that the Scripture seemes plainely to attribute the verie sinne vnto God as the Lord turned the hearts of the Aegyptians Psal 105. that they should hate his people and deale vntruly with his seruants that hee hardned the heart of Pharaoh and the heart of Eglon and such like Iudg. 3. I answer that in euerie sinne there are three concurring agents to be considered And the sinne is ascribed sometimes to the one and sometimes to the other but euer in a different respect As 1. It is ascribed to God as the author How sinne is ascribed to God to the deuill to man by whom we receiue power to doe euerie action and motion And as the voluntarie sufferer of the obliquitie or prauitie of the action for the reasons aboue shewed and thus God is said to harden the hearts of the wicked or to deliuer Psal 81. 13. Rom. 1. Aug. tom 7. de gratia lib. arbit cap. 20. them to vile affections Non malum efficiendo sed gratiam denegando Not by effecting the euill but by suffering man to haue that power to doe the euill and by denying his grace to hinder and preuent that euill 2. It is ascribed to Satan as the inticer and suggester of man to the prauitie of each action motion and so Satan is said to haue moued Dauid to number 1 Chron. 21. 1. 2 Cor. 4. Israel to haue filled the heart of Ananias and to haue blinded the eyes of the wicked not by giuing any power to doe any action or motion for that is only from God but by enticing man à directo Tullius in parad scopo aberrare to passe the prescribed bounds and so to peruert to corrupt euerie action 3. It is ascribed to man as the next author of the action and the sole doer of the sinne by auerting from the right scope and yeelding to the enticement of Satan to depraue and corrupt the action And so Pharaoh is said to haue Exod. 7. 22. c. 8. 16. hardened his owne heart and all the wicked are said to walke in their owne Gen. 6. 5. wayes and according to the lusts of their owne hearts And therefore all sinnes Psal 8 1. are properly the works of men because they are the next and immediate authors of the same Lastly it is obiected