Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	according_a	judge_v	write_v	2,865	5	5.2438	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15859	Speculum Christianum or, A Christian suruey for the conscience Containing, three tractates of that eminent, graue, and learned diuine, maister Hierome Zanchius. 1. Of the end of the world. 2. Of the perseuerance of the saints. 3. A summarie abridgement of his protections. Englished for the good of Gods church, and for a warning to wicked and impenitent men. By H.N.; Speculum Christianum. English	Zanchi, Girolamo, 1516-1590.; Nelson, Henry, fl. 1614.	1614 (1614)	STC 26121A.7; ESTC S111786	125,039	404

as hee was en●●ined by his Reuerend Masters to exhibit a summe of them The whole Treatise of the Book of Life is distinguished into these Positions A BOOKE is not ascribed to God but onely Metaphorically and it is nothing else but an eternall certaine and firme Decree and Praescience in God for all such things which either he or wee are intending to doe 2 Three Bookes by Metaphor are attributed to God One is wherein all men and their names were written yea euen before they were borne And this is nothing else but the Praescience wherby God from all aeternitie did foresee all men whom he did purpose to create their names and actions whereof in Psal 139. and appertaineth to Gods prouidence so that it may be called the Booke of Gods prouidence The next is that wherein are written all men which are born and Aug. de ●iu del 20. c. 14 their actions that euery one according to their actions may likewise be iudged whereof Apoc. 20. And this belongeth to the generall iudgment of God so that it may rightly be termed the Booke of the general iudgement And this is nothing else but the knowledge or remēbrance which God hath of all such things as each one hath or doth doe that according to the things hee hath done euery one may be iudged The third Booke is that wherein all that truely belong to life eternall were written from all aeternitie that is were fore knowne and praedestinate And this is nothing else but that aeternall and certaine Praescience of God and Praedestination of al them whom God hath decreed aeternally Aug. ib. c. 15. Non Deum isle liber coinmemora●sed Praedestination●m significat by Christ to preserue to life euerlasting whervpon as in the Scriptures it is called the Booke of Life so also it may be termed the Booke of Praedestination 3 Although by the name of the Booke of Life the Holy Scripture and Law of God be vnderstood vs Eeeles 24 for that it giueth precepts appertaining to life sometime also that good and temporarie opinion which the Church holdeth of Hypocrites while they abide in the faith of Christ as though they likewise did belong to life aeternall is called vsually the Booke of Life yet properly the Booke of Life is that certaine and eternall Praedestination wherein all who shall be saued Exod. 32. Dan. 12. Ezech 13. Luc. 10. Phil. 4. Apoc. 3. 11. ●0 14. 21. by Christ are written neuer againe to bee razed out And of this Booke speaketh Esaias in this fourth Chapter 4 Such as were once written in this Booke of Life they can neuer bee blotted out Or such as are Praedestinate to life aeternall can neuer from thence be reiected into death aeternall 5 Some to wit Hypocrites are Deleantur secundum spem eor●m secundum autem aquit at em tu●m quid dico non scribantur Aug. i● ●n Psal said to bee razed out of the Booke of Life when their Hypocrisie being discouered they appeare both to the Church and to themselues what manner men they are and that they are not truely prae-ordained to life euerlasting Axiomes which w●re propounded touching the Booke of life to bee disputed vpon in the Schooles THE Booke of life that Diuine purpo wherein all a●e written to aeternall life to be possessed for Christs sake whom from euerlasting God hath adopted to himselfe for his sonnes 2 Whosoeuer are written in this Booke are called effectually iustified sanctified and of necessitie to be glorified 3 Such as are once enrolled in this Booke can neuer bee againe blotted out 4 Whosoeuer beeing called to the Gospell beleeueth in Christ ought to beleeue that himselfe is written in the Booke of Life together with al other the Saints from all aeternitie 5 And therefore hee ought relying vpon this confidence in sanctitie of this present life goe out industruously to that glorious life to come in a right course by the way of good workes 6 For whosoeuer of vs are recorded in the Booke of life wee are no lesse designed to follow sanctity and doe good workes then to attaine life it selfe The Treatise of Grace standeth vpon these branches THE fiue degrees of our saluation are gathered out of the wordes of the Prophet Esai 4. First The grace of God eternall in Christ whereby alone hee was mooued to praedestinate and saue vs. Secondly Praedestination it selfe or our conscription to life eternall Thirdly Our effectuall Vocation to Christ and Holinesse Fourthly Iustification or remission of sinnes and our washing from filthinesse after which followeth sanctification and reformation Fiftly the continuall guidance of God after which followeth euerlasting peace life glorification 2 So it is called grace for it is Aug. ●p ad Sextum praesq●ter de natura gratia c. 4. freely giuen And this Etymologie doth belong to Gods graces That they are freely giuen 3 Grace is diuided into Grace which is not onely freely giuen but also maketh acceptable to God and into that Grace which indeed is freely giuen but doth not make acceptable to God for which cause that is called of the Schoolemen Grace making gratefull but this Grace freely giuen 4 Grace making gratefull is properly the euerlasting fauour of God and free beneuolence wherwith he hath loued vs in Christ and whereby he was onely moued to elect vs vnto aeternall life redeeme call iustifie glorifie 5 This Grace making vs acceptable or the free loue and fauour of God to vs ward is in God himselfe in vs onely the knowledge sense thereof 6 There is indeed a double loue of God one generall whereby hee loueth all his creatures euen the very wicked to wit in that he willeth and doth well to all of which Sapient 11. Another speciall wherwith he loueth the Elect only to aeternall saluation of which Rom. 9. Iacob I haue loued and euery where in scripture Yet properly the Grace of God is taken for the free loue of God toward the Elect. 7 This Grace was giuen vs before all aeternitie by which he loued vs from all beginnings but made manifest in time partly when hee promised but then specially when hee did actually exhibit Christ 2. Tim. 2. 8 This Grace that maketh vs acceptable is the fountaine cause of all other graces and benefits of God 9 The Graces likewise of Faith Regeneration Hope and Loue are re●●ed Graces making acceptable but improperly and secondarily For they are effects of that primarie and aeternall Grace 10 But the Grace of prophecying of speaking with tongues and others whereof 1. Cor. 12. are euen the effects of that first and aeternall grace and they tend to the saluation of the Church in generall but not the saluation alwaies of them doe they appertaine to whom they are giuen 11 These Graces for that they doe not alwaies make for the saluation of them to whom they are giuen therefore also are they giuen to many Reprobates 12 And although they doe not make for the

which I would not it is now no● I that ●●rke that is commit it but sinne that dwelleth in me Who may not here see that the Apostle doth fully and clearely conclude that the case is so farre otherwise that the Saints when they sinne actually as they call it ought to bee deemed to sinne with the whole and ple●●●y will and with all the heart and as well according to the inward as the outward m●● 〈◊〉 rather after a sort they 〈◊〉 〈◊〉 said it is not they who doe 〈…〉 Sinne dwelling within ther● 〈◊〉 the reason is for that the 〈…〉 doth not cons●●t ●● 〈…〉 and yet in the mean● time th●● 〈…〉 not excused from sinne neither 〈…〉 their sinn●s extenuated For 〈…〉 though not according to the 〈…〉 pull part that is the inward 〈…〉 they sinne not but onely according to the outward and in mind 〈…〉 they serue the Law of God but ●● the flesh the Law of sinne yet ●● very deed they are such as doe 〈◊〉 by their owne proper will If the Godly sinne with 〈◊〉 whole will therefore whatsoe●●● they will according to the fl●●● they effect it but this contradic●●●● the Apostle who saith 〈◊〉 5. 〈◊〉 ●●●sh ●●steth against the 〈◊〉 〈◊〉 spirit against the fle●● ●● not 〈…〉 ●●● ye● would those ye● do● 〈…〉 spe●ch is to ●●e vnderst●●d ●● 〈◊〉 〈◊〉 〈◊〉 for that 〈…〉 ●●ght against the spirit that therefore the Saints cannot alwaies effect ●he things the● doe will according ●o the spirit and on the contrary because the spirit doth fight against the flesh therefore the Saints what things they will according to the flesh like-wise they are not able to performe Therefore as the Saints doe not loue God with all their hart ●nd all their minde for that flesh is a ●●● vnto them so they loue not sinne neither doe sinne with the whole heart for that the spirit doth hinder the doing thereof The Saints neuer sinne of purposed malice or as others will from the whole heart but alwaies either of infirmity or ignorance Now malice properly doth reside in the will and heart Mathew 15. Therefore the Saint● doe ●●rme with plenary will the whole heart and full consent But that the Saints neuer of purposed malice doe sinne but alwaies either of ignorance or by infirmity is cleared by these testimonies Thei● Saints according to the 〈…〉 man are delighted in the la●● 〈◊〉 God for that is good Rom. 7. And 〈◊〉 they are delighted in-so-much 〈◊〉 they who are not delighted 〈…〉 are not Saints Therefore with D●uid euery holy man doth truely vouch In the volume of this book ●● written of m●● that I should d●● 〈◊〉 will O GOD I will or I deligh●● therein for thy law is written wit●●● my heart Psalm● 89. For th●y h●●● t●● law of God written i● their ●●●r●●●● the Holy Spirit Ierem. 31. therefore doe they m●ditate in the same 〈◊〉 Psalm● 1 And in their ●●●rt●● there is no guil● Psalm● 32. for th●y are true Isralites in whome there is ●● guile Io● 1. And they are ●ndu●d ●●●● the spirit of Christ whereby ●●●y 〈◊〉 ruled in the 〈◊〉 ●●an else they we●● no Saints Romans 8. And they l●●● righteousnesse and hate i●iquity Psal 44. For they lo●● the law of God Ps●l 118. they like-wise lament with t●● Apostle that they are capti●●s 〈◊〉 so vnder sin Ro. 7. How thē can they of destinate malice sin so with their whol● hart● Aug. To. 7. de ●orr gratia c. 9. by the example of Dauid and Peter doth teach That all Saints when they sinne doe sinne being troubled for that Christ doth somewhat turn away his face from them according to that in the Psalme 29. Thou turnedst thy face from m● and I ●as troubled Now to sinne being thus troubled is not to sinne by endeuour of purposed malice but rather besides the purpose of the mind Againe To. 7. qu●st 25. in Num. he maketh three sorts of sins some of ignorance some of infirmitie and some of the contempt of Gods commandements or ●s the Scripturephras● there is with the hand of pride It is one thing saith he to contemne the commandements another thing to esteeme them as precious but yet either as ignorant or surprised to do the contrary But it is granted that the Saints doe not sin of contempt either of God or his commandements the which thing ●lso 〈◊〉 Mel●●cthon in 10. Cor. 1. doth write That they neuer growe into 〈…〉 picureall contempt for they 〈…〉 law and commandements of 〈◊〉 Psal●● 119. Now to sinne of 〈◊〉 tempt and of destinate mali●● ●●●●● one wherefore the Saints do● 〈◊〉 sinne of pr●tensed malic● W●● then dare some diuines write agai●●● me That they doe sinne with 〈◊〉 whole heart and plenary will G●●gorie 1. To. 1. in Iob c. 34 〈…〉 c 11. doth deliuer the same 〈◊〉 on of ignorance of infirmity b●●●deuour and of set purpose And 〈◊〉 saith that Paul did sinne of ignorance who saith But I therefore ●●tained mercy because I did ●● 〈◊〉 Peter of infirmity when he deni●● Christ and those Iewes purpos●● and by endeuour of whom the Lo●d speaketh if I had not c●m● 〈◊〉 spok●n vnto them they had b●● 〈◊〉 〈◊〉 againe they b●th saw m● and 〈◊〉 ●●●nd my father Ioh. 15. Out of these examples he declareth what it i● to sinne of infirmitie and what of purpose saying for it is one thing not to do good another to hate the teacher of good things ●s it is one thing to sin of praecipitation another to sinne of deliberation For oftentimes sinne is committed by p●●cipitation which is yet condemned by counsel deliberation for through infirmity often it chanceth that we loue God and yet cannot effect it but to sinne of purpose is neither to doe good nor loue it But the Saints doe alwaies effect that which is good else no Saints where-vpon Augustine also de corr●pt gratia cap. 9. according to that of the Apostle To them that loue God all things doe worke together f●r good to them that of purpose are called Saints saith hee for these scilic●● Saints who are called of purpose in this that they loue God they con●●●ue out vnto the end ●● therefore according to Saint Gr●gory to sinne of purpose be neither to doe nor to loue good and according to Augustine the Saints doe alwaies loue good for that in that which they loue th●● continue forth to the end it i●● good consequent That the Sa●●● doe not sinne of purpose or det●●minate malice Luther likewise doth deliuer t●● same thing in euery plac● T● 5 〈◊〉 Comment maior in ep ad Gal 5. 〈◊〉 these words The work●s of t●● 〈◊〉 are manifest Hee saith in 〈◊〉 termes That Da●id and Peter 〈◊〉 they committed those 〈◊〉 sinnes did sinne of infirmity and not of set malice Here-vpon 〈◊〉 saith hee speaking of the 〈◊〉 saith the flesh in them doth lust 〈◊〉 the spirit therefore the desires and conflicts of the flesh will not be ●●sent

And of infirmitie for that by the violence and force of sinne either presently smitten and quelled they voluntarily yeeld themselues which after a short resistance to the contrarie at last euicted they giue place a time Wherefore these first sort obey sinne willingly but not with a full will and totall consent for they doe not loue sinne these may be said to sinne against their conscience but not properly for they obey sinne wittingly and willingly but yet neither vpon perfect knowledge nor intentiue cogitation of that which they doe nor with full will and full consent as a little before is declared Others obey with the whole will full consent whole heart and all their might and these are such as doe offend of purposed malice or with studie and from the heart They properly sinne against the conscience for they know that they doe contrarie to the Law of God and that with contempt and they obey sinne with such a willing minde as that they loue it and would if they might with impunitie be perpetually seruiceable thervnto Therefore this is called euen that reigning sinne for that while we doe loue the concupiscences of the sinne of Nature and doe from the heart fulfill them we doe bring to passe effectiuely that it r●igneth in our hearts Therefore there be two sorts of Actuall sinnes drawne from the two different manners of willing one which is so voluntarie as that it is also partly involuntarie of which kinde of Actions Aristotle treateth in his Ethicks which indeed is not committed with plenarie consent as is expounded before This likewise I grant befalleth the Saints for thus sometime they sinne as Dauid and Peter therefore of this as is said before there is no controuersie Neither is it controuerted Whether by this sinne the Saints are obliged with a new guilt by the committing thereof and so also haue need of new remission of this new sinne for none of vs doe deny it Another sort is so vn vluntarie as that in no respect it is involuntarie for which cause it is called the sinne properly against the conscience that is to say plenarie and vtterly wasting the conscience and therefore euen reigning Therefore the difference betweene vs is concerning that other kinde of actuall sinne For our Aduersaries doe vouch That the Saints as Peter do offend with the whole will and with all their heart and so properly against the conscience And for that such sinne cannot in any wise consist with faith therefore hence they conclude That the Saints may loose faith totally But contrariwise I doe deny that this kind of sinne can befall the Elect being sanctified an regenerate and so consequently I deny That the Elect sanctified can vtterly fall from faith and wholly loose the Holy Spirit And why I should deny that this kinde of sinne can befall the Saints I am induced by these reasons and testimonies For how can Sin reigne and by Sinne Satan where Iustice and Christ reigneth And how can Faith reigne there and by Faith Christ where Sinne and Satan reigneth The Parable of Christ is famous When the strong man keepeth his Tower it cannot bee inuaded of the enemie vnlesse hee bee stronger then the Owner of the Tower doe expell him from it Now Christ is stronger then Satan therefore Christ doth often banish Satan out of his Kingdome and there doth reigne himselfe And Satan though hee doe often besiege the Cities of Christ that is the Elect yet can he not surprise them and by e●ecting Christ the King there reigne himselfe for hee is not stronger then Christ Therefore is it vtterly impossible That Sinne should properly reigne and get dominion in the Elect. Sinne in his dominion or reigning Sinne is that to whose concupiscences ● as to the Kings mandates Men without any resistance with heart and with full and cheerefull will obey and are alwaies obsequious with readinesse according to that of the Apostle Rom. 6. Let not therefore Sinne reigne in your mortall body to obey the lusts thereof As touching the Saints first before Satan and Sinne doe make any assault against them in them there is no purpose to obey or serue Sin for they hate it with perpetuall hatred Againe in the assault and incursion of Sinne striuing to draw them to the obedience therof they so farre as strength will worke doe resist encounter against it though sometime they are wounded and fall downe buffeted but this commeth vpon them against their wils Finally after this by imbecillitie sometimes beeing surprized they doe obey sinne a fresh they doe by the force of the Spirit thereunto fortified redintigrate the battell against Sinne as against a Capitall and perpetuall enemie and doe continue this combate vnto the end of their daies Gal. 5. How therfore can it be said that Sinne reigneth in the Saints or that the Saints doe obey Sinne as their King to fulfill the lusts thereof Iohn in his Canonicall Epistle doth specially labour in this That it cannot be that such as are truely sanctified and borne of GOD should commit such sinnes which are called sometimes sinnes wasting the conscience sometimes sinnes vnto death sometimes reigning and therefore that they are lyers who boast themselues to be the sonnes of God to acknowledge God when yet in the meane while they sin in securitie hate their brethren and doe not endeuour to obserue Gods Law and therefore that they onely are Saints and borne of God who study to avoyd sinne and keepe the Law of God cap. 2. He that saith that he knoweth God and doth not keepe his commandements is a lier and the truth● is not in him And Gods precepts a●● specially obserued when they are laid vp firmely in the heart and beloued So saith Dauid In the volum● Psal 41. of thy booke is it wrttten of me that I should doe thy will O Lord I am c●●tent to doe it yea thy law is in the middest of my heart scilicet I haue it the●e written and ingrauen If the Saints haue the Law so fixed in their harts how then therfore should sin reigne in their hearts cap. 3. Euery one wh● abideth in him sinneth not and euery one that sinneth haeth not seene him not knowne him againe hee that doth sin is of the diuel because the diuel sinneth from the beginning Hereof it is apparant of what sort of sinnes the Apostle speaketh when he saith He that doth sinne is not borne of God but is of the diuell that is of such as are like to the sinne of Satan the Father of all the wicked And of what quality is the sinne of the diuell sinne committed of purposed malice sinne reigning and perpetuall For the Diuell sinned from the beginning that Aliud est proijcerese in lutum vt sues aliud labi in lutū vt solent munditiei studiosi Zanchius is to say from the beginning vnto this present houre he doth continually sinne and adhaere vnto sinne Wherefore it cannot be that

Popish shauelings Monkes and Hypocrites in Christianisme For wee are in Baptisme espoused to Christ vpon this condition That wee should acknowledge him the only and alone Sauiour and purger of our sinnes But if any not content with this onely and alone Redeemer doth thinke that euen himselfe by his owne iustice can expiate sinnes and pacifie God hee doth uiolate his faith giuen to Christ and fall away from Christ. So Paul doth accuse the Galathians of defection from Christ Whosoeuer of you saith he are instified by the Law are fallen from grace Lastly he doth not abide in Christ who while hee doth acknowledge the name of Christ doth leade a lewd life walketh according to the flesh and is a seruant to sinne For it cannot bee that Christ should abide in him who sinneth against his conscience and doth giue ouer himselfe as captiue to the lusts of the flesh for if Christ abide not in him how can he abide in Christ Iohn saith He that saith I know him and doth not keep his commandements is a lier and the truth is not in him againe If any shall say I loue God and hateth his brother he is a lier and Paul If any do not prouide for his and chiefly his h●ushould he hath denied the faith and is worse then an infidell It is therefore manifest that such as leade a godlesse life though they bragge of the name of Christ yet they doe not abide in Christ What then shall become of such as doe not continue in Christ Verily the selfe-same thing as is woont to befall the branches not abiding in the Vine for they being cut off from the Vine are cast out and being withered they are gathered into bundels and throwne into the fire to burne neither are they fit for any other vse but to feed the fire These things Brentius Heere I doe finde three rankes of men Apostats Hypocrites and licentious liuers or notoriouslie wicked The fourth which is of the Saints that is of such as which neither in perfidie doe reuolt from the faith of Christ to Iudaisme or Turcisme neither doe repose their confidence either to tall or in part in their owne merits but fully and entirely in sole Christ alone neither yet either lead a wicked life or giue ouer themselues captiues to sinne but rather studie for sanctitie of life and resist sinne And although while they walke aright they doe slip and offend sometime yet neuer doe they either loue sinne or commit sinne with a full consent of will or perseuere in sinne Therefore hee either holdeth opinion that men truly holy and truely beleeuing in Christ doe alwaies remaine in Christ and therefore neuer to fall vtterly from faith and from Christ or if he thinke that euen the very Saints can fall from Christ then did hee not recompt all sorts of such men as doe not abide in Christ or finally if hee will haue euen this same kinde that is of the Saints to be comprised in any of the three former hee hath done great iniurie to the Saints that he hath not distinguished them and seuered them by some markes from those most vile sorts of men But it is most probable that such a man would either make no difference be tweene the Saints and those three conditions of men Apostles Hypocrites and notoriously wicked or in that his distribution not to comprehend all the kindes of such as doe not continue in Christ Therfore it followeth according to that partition of D. Brentius that this fourth ranke of men that is of the Saints seeing it differeth from these three in qualitie of faith and life that they in like sort differ herein That wheras they do not abide in Christ theso doe neuer fall from Christ The same Brentius in Ioh. 6. homil 56. Vpon these words No man ●an come to mee except my Father draw him Iesus Christ faith he is the book of the life celestial into which whosoeuer is enrolled by faith there is no doubt but that hee is written in the very heart of God and appertaineth to the Congregation of the heauenly Citizens But thou saist I doe feare least either my faith bee not sincere or that at last it willanguish What Doest thou thinke that God will either breake a bruised Reede or quench the smoking Flaxe The Mother doth not reiect her infant either as yet tender in age or weake by sicknes but rather with so much a greater care doth cherish it by how much more extreame the sicknes hath been And should God the Father be harder then a Mother in Mankinde against him though weake in faith to whom hee hath promised in his Sonne Christ all clemencie Thou knowest not the tenour of that saying whereunto it tendeth Lord I beleeus help mine vnbeliefe Therefore it is not to bee feared lest God cast thee off for thy feeble faith but rather diligence to be giuen by the continuall exercise of the word prayer and obedience that Faith by the efficacy of the Spirit principally may more and more be augmented But what is this that thou art careful of thy perseuerance in faith Do thou thy office in perseuerance the rest God wil care for Dost thou not know that he is faithfull who wil not suff●r vs to be tempted aboue our strength but will giue an euasion together with the temptation that we may beare it My sheep saith Christ do● heare my voice and I know them and they follow me and I giue vnto them ●ternall life they shall neuer perish neither shal any man take them out of my hards Thou now verily art made a sheep of Christ who knowest Christ by faith why therefore doest thou fear least any should take thee out of the hand of Christ Thou canst not doubt of the will of Christ testified through out the Gospell But happily thou doubtest of his power but hee addeth in the next words The Father which gaue thē me is greater then all and no man can take them out of my fathers hands What thinkest thou Christs petition to be frustrate and fruitlesse I pray not onely for them saith hee but for them also that shall beleeue in mee through their pre●ching that they all may be one as thou father in mee and I in the● But likewise Paul saith I am perswaded that neither death nor life neither Angels nor Principali●ies nor Powers nor things present nor things to come nor heigth nor depth nor any other creature can seperate vs from the loue of God wherewith God embraceth vs in Christ Iesus our Lord. Heare also that of the Prophet The mountaines shall bee shalen and the hils tremble but my mercie shall not depant from thee and the couenant of my peace shall not bee moued saith thy mercifull Lord. Wherefore it is to bee compted infallibly certaine that God who hath giuen to thee his Sonne and by whom thou hast receiued faith will also prouide that thou shalt also retaine this his Sonne euen in the middest of death or