Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	sin_n	spirit_n	19,754	5	5.4357	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17121	An historicall narration of the iudgement of some most learned and godly English bishops, holy martyrs, and others (whereof III; viz. Archbishop Cranmer, B. Latimer, and Bishop Hooper, suffred martyrdome, in the dayes of Q. Mary, for the truth and Gospell of Christ Iesus) concerning Gods election, and the merit of Christ his death, &c.	J. A., of Ailward.; Ailward, John, attributed name. aut; Andrewes, John, fl. 1615, attributed name. aut	1631 (1631)	STC 4; ESTC S100399	62,871	120

if wee be Damned For it is written thus Deus vult owmnes homines salvos fieri God would have all men to bee saved his salvation is sufficient to save all Mankind But wee are so wicked of our selves that wee refuse the same and we will not take it when it is offered unto us and therefore he sayth Pauci verò electi Few are chosen That is few have pleasure delight in it For the most part are weary of it cannot abide it and there are some that heare it but they will abide no danger for it they love more their riches possessions than the word of God therfore Pauci sunt electi there are but a few that sticke heartily unto it and can finde in their hearts to forgoe this world for Gods sake and his holy word There are some now adayes that will not be reprehended by the Gospell they thinke themselves better than it Some againe are so stubborne that they will rather forsweare themselves than confesse their sinnes and wickednesse Such men are cause of their owne Damnation for God would have them saved but they refuse it like as did Iudas the Traytor whom Christ would have had to be saved but hee refused his salvation Hee refused to follow the Doctrine of his Master Christ. And so whosoever heareth the Word of God and followeth it the same is Elect by him And againe whosoever refuseth to heare the word of God and to follow the same is Damned So that our Election is sure if we follow the word of God Here is now taught you how to try out your Election namely in Christ. For Christ is the accompting booke and Register of God Even in the same Booke that is Christ are written all the names of the Elect Therefore wee cannot find our Election in our selves neyther yet in the high Counsell of God for Inscrutabilia sunt iudi cia altissimi where then shall I find my Election In the counting booke of GOD which is Christ For thus it is written Sic Deus dilexit mundum that is God so intirely loved the World that hee gave his onely begotten Sonne to that end that all that beleeve in him should not perish but haue life Everlasting Whereby appeareth most plainely that Christ is the Booke of Life and that all that beleeve in him are in the same Booke so are chosen to Everlasting life for only those are ordained which beleeve Therefore when thou hast faith in Christ then thou art in the booke of Life and so art thou sure of thy Election And againe If thou bee without Christ and have no Faith in him neyther art sory for thy wickednesse nor have a minde and purpose to leave and forsake Sinne but rather exercise and use the same then thou art not in the booke of Life as long as thou art in such a case and therefore shalt thou goe into Everlasting fire namely if thou dye in thy wickednesse and finne without Repentance But there are none so wicked but hee may have a Remedy what is that Enter into thine owne heart and search the secrets of the same Consider thine owne life and how thou hast spent thy dayes And if thou find in thy selfe all manner of uncleannesse and abhominable sinnes and so seest thy Damnation before thine eyes what shalt thou then doe Confesse the same unto thy Lord GOD be sory that thou hast offended so loving a Father and aske mercy of him in the name of Christ and beleeve stedfastly that hee will bee mercifull unto thee in the respect of his onely Sonne which suffered Death for thee and then have a good purpose to leave all sinne and wickednesse and to with-stand and resist the affections of thine owne flesh which ever fight against the spirit and to live uprightly and godly after the will and Commandement of thy heavenly Father If thou goe thus to worke surely thou shalt be heard thy sinnes shall bee forgiven thee God will shew himselfe true in his Promise For to that end hee hath sent his onely Sonne into this world that hee might save Sinners Consider therefore I say Wherefore Christ came into this world Consider also the great Hatred and wrath that God beareth against Sinne and againe consider his great Love shewed unto thee in that hee sent his onely Sonne to suffer most cruell Death rather than that thou shouldst be damned Everlastingly Thus speaketh that Learned B. and Blessed Martyr in that place And in another place hee saith O What a pittifull thing is it That a man will not consider this and leave Sinne and Pleasure of this world and live godly but is so blind and so mad that he will rather have a momentary and a very short and smll pleasure han to hearken to the Will and pleasure of Alnighty God that might avoyd Everlasting paine and ●oe and give unto him Everlasting felicitie For that a ●reat many of us are Damned the fault is not in God for Deis vult omnes homines salvos fieri GOD would have all men to bee saved But the fault is in our selves and in o● owne madnesse that had rather have Damnation th●● Salvation And fu●her in another passage the same Holy Marty writeth in this manner viz. VVEe rode in the Actes of the Apostles That when Saint Paul had made a long Sermon at Antioch then beleeve sayth the Evangelist as many as were ordaind to life Everlasting With the which saying 〈◊〉 great nu●ber of people have beene offended and have sayd We perceive that onely those shall come to beleeve and so to everlasting life which are chosen of God vnto it therefore it is no matter whatsoever wee doe For if we be Chosen to Everlasting life we shall have it And so they have opened a doore unto themselues of all Wickednesse and carnall liberty against the true meaning of the Scripture For if the most part bee damned the fault is not in God but in themselves For it is written Deus vult omnes homines salvos fieri God would that all men should be saved But they themselves procure their owne damnation and despise the passion of Christ by their owne wicked and inordinate living Heere wee ma● learne to keepe us from all curious and dangerous questions When we heare that some bee chosen and some●ee ●ee damned let us have good hope that we shall be among he chosen and live after this hope that is uprightly and godly then thou shalt not be deceived Thinke that God hath chosen those that beleeve in Christ and Christi the booke of life If thou beleevest in him then thou ar●ritten in the booke of life and shalt be saved So wee need not to goe about to trouble our selves with curios questions of the Predestination of God But let us rater endeavour our selves that we may be in Christ for ●hen wee be in him then are

Everlasting damnation are Iust rewards of Mans Evill-deserving But the Love of GOD and Everlasting life are free guifts of GOD for CHRIST'S sake without any part of Mans owne deserving Take therefore this Saying of theirs No Sinne neyther Originall nor Actuall is the Cause of Gods hate or Eternall death and put the same into the one side of the Ballance then take and put into the other side this saying of Saint PAVL to the Romans Was that then which was good made Death unto me GOD forbid but Sinne was made Death unto me Then weigh both these Sayings together with the hand of good advisement in the indifferent Ballance of upright Iudgement and put not in above three graines of wilfull Partiality thus shalt thou plainly see that the Apostle agreeth farre better with the Maiesty of GOD and hath a much more Reverend opinion of his Iudgements than these men have yea thou shalt easily perceive whatsoever they say that neyther GODS Pleasure nor GODs Ordinance or Predestination nor none other thing that is good is made Death or the Cause of Gods hatred against any man But Sinne is the very grounded Cause why God hateth taketh vengeance and punisheth Man by Death and destruction According to that which the same Apostle sayeth Death is the reward of Sinne. And the wordes of HOSEA are also manifestly plaine where hee sayth O Israel thou doest destroy thy selfe but in Mee onely is thy helpe In which wordes of the Holy Ghost thou seest how manifestly God doth as it were purge himselfe from being the Cause or worker of Mans destruction so that the Perdition and destruction of Man is altogether to bee attributed unto Himselfe And GOD beeing cleere neyther accessary nor partaker thereof as the chiefe and high Iudge of Heaven and Earth unspotted and without blame giveth sentence of Everlasting death upon Man for his owne wicked deserving and offence But on the other side sayeth God unto Man In Me onely is thy helpe In GOD onely onely in God is our helpe and Salvation In him onely and of him altogether and not of our selves commeth our Salvation and all whatsoever belongeth thereunto The same is also set forth by all those Scriptures which are before rehearsed to proove that Sinne and Evill commeth not of Gods Predestination For upon that Conclusion dependeth also this Proposition That Sinne is not the cause of Reprobation or of GODS hatred towards Man And upon the same Article dependeth also another part of Doctrine which they Teach worthy to be misliked of All men as well for that it importeth a Sophisticall search of bottomlesse Secrets in the very Essence and Nature of GOD as also for that it clearely withdraweth us from CHRIST the onely stay and comfort of our weake Conscience delivered unto us in the Word of GOD. For that they might bee surer to hold fast the former Principle That All thinges come of GODS Predestination as Running streames out of a deepe Fountaine They affirme that the free Mercy of GOD in Christ is but an Inferiour cause of Election and that wee are taught to ascend unto a higher Cause as unto the Eternall Purpose and Predestination of GOD which hee determined onely in Himselfe So sayth the Printed Booke before named Translated out of French into English That same thing wee reade also late set foorth in English Print in the Glosse of the last Translated Bible Rom. Cap. 9. With these Words AS The onely Will and Purpose of GOD is The chiefe Cause of Election and Reprobation So his Free Mercy in CHRIST is an Inferiour cause of Salvation c. But for my part I trust in minde never to ascend unto that high cause of Election and in Heart never to taste of that Eternall Purpose or Predestination which GOD hath determined onely in Himselfe without or above his Free-mercy which is in CHRIST For surely That Eternall Purpose which commeth not of GODS free Mercy in Christ is to Destroy and not to Save Againe if that Eternall Purpose spring out of Gods Free-mercy then is that Free-mercy of GOD the Chiefe cause and not an Inferiour cause why hee purposeth to save us For a great dishonour it were to the Mercy of GOD To bee put in an Inferiour place touching Election and Salvation of Man For if Ever GODS Mercy bee above all it is in the Saving of miserable Man And Mercy there is not in God towards Man but onely in Christ. Therefore St. PAVL calleth it the Eternall Purpose which hee purposed in CHRIST IESU our Lord In CHRIST therefore was this Eternall Purpose and For his onely sake GOD the Father Eternally purposed to Elect and save us Consider and marke it well whence commeth this Purpose or Will of GOD to save us But of his free Mercy If his Purpose to save us spring out of his Free mercy why is then his Mercy inferiour to his Purpose Or how is the Fountaine inferiour to the Springs that come thereof Also what may bee sayd in GOD at any time or in any respect to bee higher or greater than his Mercy Seeing it is written That his mercy is as great as Himselfe Yea and most especially it is so to bee sayd That his Mercy passeth All when we speake of this matter For of this it is written That mercy reioyceth against Iudgement and why All the Iudgements of God in this behalfe are not to be compared unto his Mercy For though it were not true which DAVID sayth That his mercy is above all his workes Yet were in cleare that in Election Redemption and Salvation of man GODS mercy in Christ hath Ever the highest place And Those which in the Salvation of our Soules make the Free mercy of GOD an Inferiour cause how base a Roome will they assigne 〈◊〉 〈◊〉 〈◊〉 mercy in nourishing and preserving our bodyes Let them reach as high as they can I trust to goe no further but to hold me fast by the Everlasting Mercy of GOD and by the Hemme of CHRIST's garment For the Scripture describeth GOD unto me without Christ as a wrathfull and most terrible Iudge but in Christ and for his sake as a Father whose wrath is pacified and Hee well pleased reconciled agreed and at one And to speake of a higher cause or purpose to Elect and Save onely in GOD beside or without this Free-mercy in Christ or that Christ and Gods free-mercy in him is not the chiefest Cause which worketh and obtayneth the decree and purpose of God to Elect and save it is plainly nothing else but to deny the mercy of God in Election Reconciliation Redemption and Salvation by Christ in Christ and for Christ As easily it may be perceived if a man doe but weigh and consider what Eternall purpose an Election and a Reconciliation is Seeing Christ is our Advocate Mediator Peace Reconciliation and Attonement as in these Scriptures following and many other it doth plainely appeare Psal 84. a.

both their Goods and their Lives against that Fil●●y and detestable Sect. And as for those Errours which Pelagius the old Hereticke with Calestinus and Iulianus his Adherents did hold and also Revoked the same in the Iudiciall Councell of Palestine I thinke it good to Rehearse them First in Latine● and after in English as they are gathered together by St. Augustine And then to shew according to your request what part of their Doctrine which they teach under the name of Predestination My selfe and others doe mislike To the end that you and others may the better Iudge who are indeed worthy to bee called Pelagians and whether some part of their Doctrine be not for just cause misliked The words of St. Augustine are These Obiectum est Eum dicere 1. Quia Adam sive peccaret sive non peccaret Moriturus esset 2. Et quòd Peccatum ejus Ipsum solum ●eserit Non genus Humanum 3. Et. quòd Infantes in Illo statu sunt quo Adam fuit ante praevaricationem 4. Et quòd neque per Mortem vel praevericationem Adae Omne Genus humanum moriatur neque per Resurrectionem Christi Omne Genus Humanum resurgat 5. Et Divites Baptizatos nisi Omnibus abrenuncient si quid Boni ●●s● fuerint facere non Reputari illis nec cos habere posse Regnum Dei 6. Et Gratiam Dei Adjutorium non ad Singulos Actus dari sed in Libero Arbitrio esse vel in Lege atque in Doctrinâ 7. Et Dei Gratiam secundùm merita nostra dari 8. Et Filios Dei non posse vocari Nisi omninò absque peccato fuerint effecti 9. Et Non esse Liberum Arbitrium si Dei indiget Auxilio quoniam in propriâ voluntate habet vnusquisque facere aliquid vel non facere 10. Et victoriam nostram Non ex De● adjutorio esse sed ex libero Arbitrio 11. Et quòd Poenitentibus venia non Detur secundùm Gratiam Misericordiam Dei sed secundùm Meritum Laborem eorum qui per Poenitentiam Digni fuerint misericordiâ Haec omnia Pelagius Anathematizavit The First of Pelagius's Errors which St. Augustine heere citeth is That ADAM should have Dyed whether hee had Sinned or not Sinned This is as you heare One of Pelagius his wicked Errors That Sinne is not the Cause of Reprobation or casting away Death sprung out of Gods Ordinance or some other way and came not of Mans Sinne. For saith Hee Whether Man had Sinned or Not sinned yet Hee should have Dyed Contrary to the Manifest Scripture which sayth That By One man Sinne entred into the world and Death by the Meanes of Sinne. And the Wiseman saith That GOD Created man to bee undestroyed And againe hee saith God hath 〈◊〉 made Death neyther hath Hee pleasure in the Destruction of the living Hee created All things that They might have their Beeing yea All the people of the Earth hath Hee made that they should have Health That there should bee no Destruction in Tlum And that the Kingdome of Hell should not bee upon the Earth For Righteousnesse in everlasting But Vnrighteousnesse bringeth Death Wicked therefore and abominable was This Error of Pelagius which affirmed That whether Man had Sinned or not Sinned Hee should have Dyed And heere in the very Beginning of Pelagius's errours I report me to Themselves even to Them I say that blow the Trumpet of Defamation against others with the Tearmes of pestilent Pelagians whether Those whom they so accuse now to bee Pelagians doe hold this Errour Or whether they Themselves which would take some Mote of Errour out of other mens Eyes have not this Pelagius Beame sticking fast in their owne Let they-themselves be Iudges or ●et their owne Doctrine Iudge both in Print and Preaching whereof some part shall bee hereafter rehearsed Ye● let All the world judge which haue heard the Doctrine of both parties who they are which in this point ought worthily to bee called Pelagians The Second Errour which St. Augustine rehearseth is That ADAMS Sinne did onely hurt Himselfe and not the whole generation of Man This is another vile and Detestable errour which Pelagius held That the Sinne of Adam brought not Misery and Death upon all his Posteritie Contrary to the open Scripture which sayth That By the sinne of One condemnation came upon All men And the Holy man Esdras sayth O Adam what hast th●n done For though it was Thou that sinned yet Thou art not fallen alone but All wee that come of thee The Third depending also upon the Second is this Thas Infants being new borne are in that state that Adam was in before his Transgression Which Errour seemeth onely or chiefly to extend to the Innocencie of Children For if his mind were that in All points Infants were in Adams state then should it bee over-Brutish For who seeth not that Babes new-borne suffer oftentimes Paine and Griefe Which Adam did not before his Transgression But to affirme that Infants are not Borne and Conceived in si●ne is to deny Originall sinne which is an old ard a Dive●●sh errour and utterly against the Scripture which sayth plainely Behold I was borne in wiskednesse and in sinne hath my Mother conceived Mee The Fourth errour is That Neyther by the Death and Transgression of Adam All the Generation of Man dyeth nor that by the Resurrection of CHRIST All the Generation of Man doth rise againe I doe no● understand that Felagius here spake of the last Resurrection at the Day of Iudgement as though hee had after the manner of the Sadduces denyed the Resurrection of our Soules and Bodies at the last Day For then were all their Disputation in vaine of the Manner how wee should bee saved Whether by the Grace of GOD or by the Deserving of Man if Salvation or Resurrection had of eyther part beene denied altogether Neyther doth the Scripture attribute the last Resurrection unto CHRIST as though the Soules and Bodies of Men should have dyed like Beasts and not have rison againe unto Iudgement if CHRIST had Not come yea no Doubt all men should have risen againe and That unto the Iudgement of everlasting Damnation if CHRIST had not come But I understand that Pelagius in this Article denyed the Genera●●tie of Redemption by the Death of CHRIST by which wee 〈◊〉 as it were arise from Death because of the State of Life and Salvation whereunto we are brought in Christ by Redemption like as wee were in the state of Death and Damnation in ADAM by sinne Not that any Man is purged from the Corruption of Sinne unto the Innocency of ADAM but because the Sinne is covered in Christ and pardoned for His sake And further there is to bee Noted that the First part of this Errour is manifestly the very same which is the Second and Third Errour before rehearsed and by the same

Scriptures plainly condemned But to make the Latter part of this Errour more Plaine it was Necessary and thought good of St. Augustine to rehearse the First againe That by the comparison of Condemnation in ADAM and Redemption in CHRIST it might the more plainly bee perceived that Christ was not inferiour to Adam nor Grace inferiour to Sinne And that as All the generation of Man is condemned in Adam so is All the generation of Man redeemed in Christ And as generall a Saviour is Christ by Redemption as Adam is a Condemner by Transgression Which comparison is taken out of St. Paul his Epistle to the Romanes where hee saith Likewise then 〈◊〉 by the Sinne of ONE Condemnation came upon All men even so by the Iustifying of ONE commeth the Righteousnesse which bringeth Life uppon All men Yet s●all not All men bee Condemned by Adam Eternally For there is ordained of GOD againe a way to Life which way is Christ. Neyther shall All be eternally saved by Christ For there is of GOD declared a way againe unto Death which way is Sinne and the wilfull Consempt of GODS Mercy in CHRIST But this appeareth to bee oa● of Pelagius's damnable Errours That Christ was not a generall Saviour That Christ offered not ●p the Sacrifice of Redemption for All the whole World Contrary to the manifest Scripture which saith Hee it is that obtayned Grace for our sinnes and not for our Sinnes onely but also for the sinnes of the whole world The same is also manifestly declared in these Scriptures following and many other Iohn 1. a. b. f. and 12. g. Rom. 5. d. 1. Cor. 8. d. 2. Cor. 5. c. Heb. 2. c. and 2. Pet. 2. a. And heere it is worthy to bee noted againe how iustly this Errour of Pelagius reboundeth againe into the Bosomes of those which so falsely accuse Others to be guilty of the Pelagian Errours Be indifferent dearely Beloved in the Lord I beseech thee and weigh the matter as it is I desire No more The Fift of Pelagius Errours was That R●●h men being baptised except they did vtterly ren●●nce and for sake all their Riches Though they seemed to doe some good Yet it is not Acceped neyther can they have the kingdome of God A filthy and Abominable Errour directly repugnant both to the State of a Common wealth and also to the word of God which ●aith Charge them that be Rich in this world that they bee not exceeding wise c. and that they d●e good and bee r●●h in good workes c. The Sixt Errour is That the grace of GOD and the Helpe of God is not given to euery One of our workes but that it is in Free choyce or by the law and 〈◊〉 Doctrine This Errour is exceeding wicked and execrable That Man by the law by Doctrine or by Free choyce is able to doe any Manner of good worke whatsoever it be without the Grace and Helpe of God For as St. Paul saith Wee are not sufficient of our selves to Thinke Any thing as of our selves but our Ablenesse commeth of God And Againe It is God that worketh in us both the Will and Deed even of his good will The seuenth Errour is That the Grace of God is given according vnto our Deserving Vile and Abominable is this Errour Also and Contrary to the Manifest Mind and words of the Apostle which saith If it bee of workes then it is no more of Grace For then were Deserving no more Deserving The eight Errour is That None can bee called the Children of God except they are altogether made without sinne This Errour is alike-wicked with the rest directly repugnant to the open Scripture where it is written If we say we haue no sinne we deceive our selves and the Trueth is not in us For as St. Iames saith of Himselfe and of all others In many things we sinne All. The Ninth Errour is That there is no Free Choyce if so be a Man have need of Gods Helpe Seeing it is in a Man 's owne will to Doe a thing or Not to Doe it This was also the wicked opinion of Pelagius That if it be granted that a Man hath need of Gods Helpe then it must needs follow saith Pelagius that Hee hath no Choyce in Doing of things but whatsoeuer a Man doth that must Hee needs doe and cannot Choose but Doe This is the Devils onely way above all other to leade men to Destruction not to suffer them to walke in the plaine-path of the Lord but to Tur●e them to some Extremity eyther on the left hand or else on the Right eyther into the wide way of Lewd Liberty or into the Blind path of crooked Superstition eyther to seeke Iustification by Deserving of workes or by an Onely-Faith not-mighty in Love by Operation Such like Extremity doth the Devill use in this point of Doctrine Driving Men eyther into the Doating Dreames of Destinie or into the Absolute Free will of Papistrie eyther Affirming All things So to be Ordayned of God that whatsoever a Man doth bee it Good or Evill He must Needs and cannot choose but of Meere Necessity by the Ordinance of God Commit the same or else affirming that Man by Free-will or Naturall strength can doe the will of God and walke in his lawes without the Continuall helpe and Grace of God which two Extremities St. Augustine doth very plainly Condemne in these words following Liber●m sic confitemur arbitriū vt Dicamus Nos semper De● indigere auxilio tàm Illos errare qui cum Manichaeo dicunt Hominem peccatū vitare non posse quam Illos qui Cum Ioviniano asserunt Hominem non posse peccare We doe sayth Hee So confesse * Free Choic● That wee say A Man hath alwayes Need of the helpe of GOD And That as well they erre which say with Manichaeus that a man Can not esche● Sinne as also They which say with Iovinian that a Man can not Commit sinne Thus saith St. Augustine To conclude therefore This is Numbred among the wicked Errours of Pelagius That if a Man have Free Choice then He hath no Need of the ●race or Helpe of God Contrary to the Manifest and open Scripture which saith by the Mouth of St. Paul I c 〈…〉 doe All things by the Helpe of Christ which strengthneth mee And Esdra● saith They that have abhorred my law while they had yet Freedome and Open roome of Amendment and Conversion and vnderstood Not but despised it The same must know it after Death in paine And heere yet once againe I desire Thee to Marke who they are which with Pelagius fall into this Extremity to asfirme That if a Man have Free Choice Then he hath no Need of Gods Helpe or if hee have Need of Gods helpe Then Hee hath no Free Choice at all And who they are which on the other Side with St. Austin against Pelagius doe

it cleane away but rather the strength and force of the same So he saved vs from other Calamities not taking the same cleane away but rather the power of the same So that no Calamity nor misery should be able to hurt us that are in Christ Iesu And likewise he saved us from Death not that we should not dye but that Death should have no victory over vs nor condemne us but rather to be a way and entrance unto Salvation and everlasting Life for death is a gate to enter into everlasting life No man can come to everlasting life but he must first dye bodily But this death cannot hurt the faithfull for they are exempted from all danger through the death and passion of Iesus Christ our Saviour who with his death hath overcome our death And in another place the same Father writeth as followeth viz. THe Holy Scripture maketh mention of a Sinne against the Holy Ghost which Sinne cannot bee forgiven neyther in this world nor in the world to come And this maketh many men unquiet in their hearts and consciences For some there be which ever bee afraid least they have committed that same sinne against the Holy Ghost which is irremissible Therefore some say I cannot tell whether I have sinned against the Holy Ghost or not If I have committed that sinne I know I shall be damned But I tell you what yee shall doe Despaire not of the Mercy of GOD for it is immeasurable I cannot deny but there is a Sinne against the Holy Ghost which is irremissible But wee cannot iudge of it afore-hand we cannot tell which man hath committed that sinne or not as long as he is alive But when he is once gone then I can Iudge whether hee sinned against the Holy Ghost or not As now I can judge that Nero Saul and Iudas and such like that dyed in sinnes and wickednesse did commit this sinne against the Holy Ghost for they were wicked and continued in their wickednesse still to the very end They made no end in their wickednesse But we cannot judge whether one of us sinne this sinne against the Holy Ghost or not For though a man bee wicked at this time yet he may repent and leave his wickednsse to morrow and so not commit that sinne against the Holy Ghost Our Saviour Christ pronounced against the Scribes and Pharises that they had committed that sinne against the Holy Ghost because Hee knew their hearts he knew that they would still abide in their wickednesse to the very end of their lives Further the promises of Christ our Saviour are generall they pertaine to all Mankinde hee made a generall Proclamation saying Qui credit in me habet vitam aeternam Whosoever beleeveth in mee hath everlasting life Likewise St. Paul saith Gratia exuperat super peccatum The Grace and Mercies of God exceedeth farre our sinnes Therefore let us ever thinke and beleeve that the grace of God his mercy and goodnesse excedeth our sinnes Item consider what Christ saith with his owne mouth Venite ad me omnes qui laboratis c. Come unto me All yee that labour and are laden and I will ease you Marke here hee saith Come all yee Wherefore then should any body despaire or shut out himselfe from these promises of Christ which be generall and appertaine to the whole world For he saith Come all unto me and then againe he saith Refocillabo vos I will refresh you you shall be eased from the burdens of your sinnes Therefore as I said before he that is blasphemous and obstinately wicked and abideth in his wickednesse still to the very end he sinneth against the Holy Ghost as St. Augustine and all other godly writers doe affirme But he that leaveth his wickednesse and sinnes and is content to amend his life and then beleeving in Christ seeketh Salvation and everlasting life by him No doubt that man or woman Whosoever they be shall bee saved For they feed upon Christ upon that meate that God the Father this Feastmaker hath prepared for all his guests Such another passage to This same purpose you may Reade in his sixt Sermon upon the Lords Prayer Some two passages before the End of the Sermon Speaking against Novatus the Hereticke CHrist onely and no man else merited Remission Iustification and eternall felicity for as many as will beleeve the same They that will not beleeve it shall not have it For it is no more but beleeve and have For Christ shed as much bloud for Iudas as for Peter Peter beleeved it and therefore he was saved Iudas would not beleeve and therefore he was condemned The Fault being in him onely and in no body else Againe The same blessed Father writeth Thus as followeth SIc Deus dilexit mundum So entirely hath GOD loved the world that hee sent his onely begotten Sonne to that end that all that beleeve in him should not perish but have life Everlasting this is now a Comfortable thing and a great promise which GOD maketh unto the whole world and no doubt he is as able to fulfill that promise of Grace as hee was able to fulfill His wrathfull word against the Iewes So likewise hee saith Vivo ego dicit Dominus nolo mortem Peccatoris sed ut convertatur vivat As truely as I live sayth the Lord God I will not the death of a Sinner but rather that hee shall turne and live It is not his pleasure when wee be damned therefore hee sweareth on Oath wee ought to beleeve him without an Oath yet to satisfie our mindes and to the intent that wee should beleeve him and be the better assured of his goodwill towards Vs hee sweareth this Oath Now therefore if wee will follow him and leave our wicked living convert and turne our selves unto him be sory for that which is past and intend to amend our life now forward If wee doe so no doubt we shall live with him everlastingly without end Therefore let every one of us goe into his owne heart and when he findeth that hee hath beene a Wicked man an Irefull man a Covetous or a sloathfull man Let him Repent and be sory for it and take a good purpose to leave that same sinne wherein he hath lyen before Let us not doe as the Iewes did which were stiffe-necked they would not leave their Sinnes they had a pleasure in the same they would follow their old Traditions refusing the Word of GOD Therefore their Destruction came worthily upon them And therefore I say let us not follow them least we receive such a Reward as they had least everlasting destruction come upon us and so we be cast out of the favour of GOD and finally lost world without end Furthermore in another Sermon hee saith as heere followeth I Say there be two manner of Men Some there be that are not Iustified not Regenerate nor yet in State of