The spirituall vertigo, or, Turning sickensse of soul-unsettlednesse in matters of religious concernment the nature of it opened, the causes assigned, the danger discovered, and remedy prescribed ... / by John Brinsley.
NONLATINALPHABET THE Spirituall VERTIGO; OR TURNING SICKNESSE OF SOUL-UNSETTLEDNESSE IN Matters of Religious concernment. Heb. 13. 9. Be not carried about with divers and strange doctrines;
THE Spiritual VERTIGO; OR TURNING SICKNESS OF SOUL-UNSETTLEDNESS IN Matters of Religious concernment. Hebrew 13. 9. Be not carried about with diverse and strange doctrines;
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IT is not for nothing that the Prophets, the Ministers of God in the Language of the Old Testament are sometimes called by the name of Watchmen. Son of Man, I have made thee a Watchman, (saith the Lord to his Prophet Ezekiel ) Ezek. 3. 17. What the Watchmans Office is, it is not unknown;
IT is not for nothing that the prophets, the Ministers of God in the Language of the Old Testament Are sometime called by the name of Watchmen. Son of Man, I have made thee a Watchman, (Says the Lord to his Prophet Ezekielem) Ezekiel 3. 17. What the Watchman's Office is, it is not unknown;
Thus to watch for the soules of men, (which is their proper work, as the 17. verse of this Chapter sets it forth, Obey them that have the oversight over you, &c. for they watch for your soules ), to look out and descry what spiritual dangers do threaten them,
Thus to watch for the Souls of men, (which is their proper work, as the 17. verse of this Chapter sets it forth, Obey them that have the oversight over you, etc. for they watch for your Souls), to look out and descry what spiritual dangers do threaten them,
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as a pattern for their imitation, Act. 20. 31. Remember (saith he) that by the space of three years I ceased not to warn every one night and day with teares.
as a pattern for their imitation, Act. 20. 31. remember (Says he) that by the Molle of three Years I ceased not to warn every one night and day with tears.
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God having by his Providence and Ordinance set me as a Watchman in this place, my desire is to approve my self faithful in discharging that trust committed unto me, by giving a seasonable warning unto you of that which may indanger your soules.
God having by his Providence and Ordinance Set me as a Watchman in this place, my desire is to approve my self faithful in discharging that trust committed unto me, by giving a seasonable warning unto you of that which may endanger your Souls.
I presume there are few, or none of you, but take notice of a flood of dangerous and soul-destroying errors, which in these unsettled times have broke in upon the Church of God in this Nation.
I presume there Are few, or none of you, but take notice of a flood of dangerous and soul-destroying errors, which in these unsettled times have broke in upon the Church of God in this nation.
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Now upon this account it is, that I have singled forth this portion of Scripture, wherein the Apostle giveth the like Caveat to his Hebrewes, that I intend to you;
Now upon this account it is, that I have singled forth this portion of Scripture, wherein the Apostle gives the like Caveat to his Hebrews, that I intend to you;
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Touch we upon these severally by way of Explication; beginning with the Affect or Malady it self. Be not carried about ]. NONLATINALPHABET, (saith the Original);
Touch we upon these severally by Way of Explication; beginning with the Affect or Malady it self. Be not carried about ]., (Says the Original);
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which some Manuscripts (as both Beza and Grotius take notice of it) read, NONLATINALPHABET, Be not carried away. So the vulgar Latine (therein following the Syriack ) renders it, Nolite abduci, Be not led, or carried away: Or be not transported beyond the truth, and your selves.
which Some Manuscripts (as both Beza and Grotius take notice of it) read,, Be not carried away. So the Vulgar Latin (therein following the Syriac) renders it, Nolite abduci, Be not led, or carried away: Or be not transported beyond the truth, and your selves.
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Or Ne insanite (as Grotius expounds it), Do not dote, be not frantick and mad. So he observes the word to be used by the Seventy, 1 Sam. 21. 13. where it is said of David, that he feigned himself mad; distracted, frantick.
Or Ne insanite (as Grotius expounds it), Do not dote, be not frantic and mad. So he observes the word to be used by the Seventy, 1 Sam. 21. 13. where it is said of David, that he feigned himself mad; distracted, frantic.
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A sense which will very fitly suit with the Apostles meaning in the Text. NONLATINALPHABET, Be not distracted. made frantick and mad with divers and strange doctrines.
A sense which will very fitly suit with the Apostles meaning in the Text., Be not distracted. made frantic and mad with diverse and strange doctrines.
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though expresly contrary to the mind of God, untill such time as the brute and dumb creature reproved and convinced him, this was in him no other but Madnesse. So the Apostle St. Peter expresly termeth it, 2 Pet. 2. 16. The dumb Asse (saith he) speaking with mans voice, forbade the madnesse of the Prophet.
though expressly contrary to the mind of God, until such time as the brutus and dumb creature reproved and convinced him, this was in him no other but Madness. So the Apostle Saint Peter expressly termeth it, 2 Pet. 2. 16. The dumb Ass (Says he) speaking with men voice, forbade the madness of the Prophet.
Even so fareth it with many Hereticks, as of former ages, so in the present times, who have broached and maintained divers Opinions and Doctrines so clearly and expresly contrary to the revealed will of God in the Scriptures,
Even so fareth it with many Heretics, as of former ages, so in the present times, who have broached and maintained diverse Opinions and Doctrines so clearly and expressly contrary to the revealed will of God in the Scriptures,
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A plain evidence that they have been, and are besides themselves. This was that which Festus thought and said of Paul, when he heard him preaching of such strange doctrine, such as he had never heard of before.
A plain evidence that they have been, and Are beside themselves. This was that which Festus Thought and said of Paul, when he herd him preaching of such strange Doctrine, such as he had never herd of before.
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He cryed out, NONLATINALPHABET, Paul thou art besides thy self, Act. 26. 24. And truly, what he spake ignorantly and falsely, we may say it knowingly and justly of some Hereticks in this and former Ages:
He cried out,, Paul thou art beside thy self, Act. 26. 24. And truly, what he spoke ignorantly and falsely, we may say it knowingly and justly of Some Heretics in this and former Ages:
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when we hear of their strange, monstrous, and unheard of Doctrines, so expressly contrary to the word of truth, we may without any breach of Charity conclude they are besides themselves, they are Mad. So was that old Heretick accounted in the ancient Church, whom the Greeks alluding to his Persian name Manes (as if he had Omen in Nomine ) called Manicheus, which signifieth (as Augustine interprets it) a Madman, or one pouring out of madnesse: which they did in reference to his many strange and mad Opinions, he being a very sink of Heresie, in whom most of the Errours of former Ages from Christs time to his were concentred and met together.
when we hear of their strange, monstrous, and unheard of Doctrines, so expressly contrary to the word of truth, we may without any breach of Charity conclude they Are beside themselves, they Are Mad. So was that old Heretic accounted in the ancient Church, whom the Greeks alluding to his Persian name Manes (as if he had Omen in Nomine) called Manicheus, which signifies (as Augustine interprets it) a Madman, or one pouring out of madness: which they did in Referente to his many strange and mad Opinions, he being a very sink of Heresy, in whom most of the Errors of former Ages from Christ time to his were concentred and met together.
so monstrous, that men cannot conceive, that had they not been given up at least to a spirituall distraction and madnesse, they would ever have imbraced them, or hearkned to them.
so monstrous, that men cannot conceive, that had they not been given up At least to a spiritual distraction and madness, they would ever have embraced them, or hearkened to them.
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And I wish I might not so truly speak it, that some, yea many, such there are to be found at this day in this poor distracted Nation, concerning whom I think it were the greatest piece of Charity that we can exercise towards them, to passe this Censure upon them, that they are besides themselves, under a Spiritual, if not Corporal distraction:
And I wish I might not so truly speak it, that Some, yea many, such there Are to be found At this day in this poor distracted nation, Concerning whom I think it were the greatest piece of Charity that we can exercise towards them, to pass this Censure upon them, that they Are beside themselves, under a Spiritual, if not Corporal distraction:
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wherein many of the Ancient Heresies which have been dead and buried, and lyen rotting in the grave of oblivion for many hundreds of years, are now revived and raised up again;
wherein many of the Ancient Heresies which have been dead and buried, and lyen rotting in the grave of oblivion for many hundreds of Years, Are now revived and raised up again;
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and walking so freely abroad without check or controul even at noon-day, are (as I say) even scared out of their wits, plainly, according to that sense of this word, NONLATINALPHABET, being distracted, put besides themselves.
and walking so freely abroad without check or control even At noonday, Are (as I say) even scared out of their wits, plainly, according to that sense of this word,, being distracted, put beside themselves.
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But I shall not fasten upon that reading of the word, though (as I said) proper enough to the Apostles meaning in the Text. The generality of Copies read it as our Translation renders it, NONLATINALPHABET, Ne circumferimini, Be not carried about. Verbum Paulinum (saith Pareus upon it):
But I shall not fasten upon that reading of the word, though (as I said) proper enough to the Apostles meaning in the Text. The generality of Copies read it as our translation renders it,, Ne circumferimini, Be not carried about. Verbum Paulinum (Says Pareus upon it):
A word used sometimes by the Apostle St. Paul. So we find it in that Text, which running Parallel with this, will let some light into it, viz. Ephes. 4. 14. That we henceforth be no more children, tossed to and fro,
A word used sometime by the Apostle Saint Paul. So we find it in that Text, which running Parallel with this, will let Some Light into it, viz. Ephesians 4. 14. That we henceforth be no more children, tossed to and from,
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A Metaphorical expression, very fitly setting forth the nature of this Malady, the unsetlednesse of some Christians, who hearkning to divers and strange doctrines, are carried to and fro,
A Metaphorical expression, very fitly setting forth the nature of this Malady, the unsettledness of Some Christians, who Harkening to diverse and strange doctrines, Are carried to and from,
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O my God, make them like a wheel, Psal. 83. 13. A Wheel being set upon a declivity, the side of a hill, it is restlesse, never leaving rolling and turning till it come to the Bottom.
Oh my God, make them like a wheel, Psalm 83. 13. A Wheel being Set upon a declivity, the side of a hill, it is restless, never leaving rolling and turning till it come to the Bottom.
but that being set in slippery places, they might be cast down to destruction (as elsewhere he speaketh, Psal. 73. 18.), still rolling downwards, till they came to their own place, the bottom of Hell.
but that being Set in slippery places, they might be cast down to destruction (as elsewhere he speaks, Psalm 73. 18.), still rolling downwards, till they Come to their own place, the bottom of Hell.
and so going on till it may be not knowing whither further to go, either they come round again, re-imbracing their first love, or else (as the sad experience of the present times tells us) they come to trample all Religion under their feet.
and so going on till it may be not knowing whither further to go, either they come round again, re-imbracing their First love, or Else (as the sad experience of the present times tells us) they come to trample all Religion under their feet.
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Amongst whom some there are, (whom I look upon as the worst kind of them) who instead of serving the Lord, serve the times (and that in a far other sense then ever the Apostle meant it,
among whom Some there Are, (whom I look upon as the worst kind of them) who instead of serving the Lord, serve the times (and that in a Far other sense then ever the Apostle meant it,
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Such a Wheel was that notorious Apostate and Changeling, Ecebolus, or Ecebolius (taken notice of by Aretius writing upon the Text), the Constantinopolitane Oratour, of whom Ecclesiastical-Histories make frequent mention, telling us how he still turned round (as we have seen some fanes do) under the Crown, conforming his Religion to the Religion of the Prince, the Emperour for the time being, being one while a Christian, then a Heathen, then a Christiah again;
Such a Wheel was that notorious Apostate and Changeling, Ecebolus, or Ecebolius (taken notice of by Aretius writing upon the Text), the Constantinopolitan Orator, of whom Ecclesiastical-Histories make frequent mention, telling us how he still turned round (as we have seen Some fanes do) under the Crown, conforming his Religion to the Religion of the Prince, the Emperor for the time being, being one while a Christian, then a Heathen, then a Christiah again;
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insomuch that being convinced of the evill of his way, he came and cast down himself at the Church-door, at the feet of those Christians who had continued constant in their Profession, bidding them to tread and trample upon him, Calcate me insipidum salem, Tread upon me unsavoury salt, worthlesse creature, good for nothing.
insomuch that being convinced of the evil of his Way, he Come and cast down himself At the Church door, At the feet of those Christians who had continued constant in their Profession, bidding them to tread and trample upon him, Calcate me insipidum salem, Tread upon me unsavoury salt, worthless creature, good for nothing.
and gain some temporal advantages, yet in the end they will come to be justly accounted and looked upon as unsavoury salt, neither owned by God, nor his people.
and gain Some temporal advantages, yet in the end they will come to be justly accounted and looked upon as unsavoury salt, neither owned by God, nor his people.
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And the Prophet Isaiah, setting forth the doom of Israels Enemies, maketh use of the like expressions, Isai. 17. 13. God shall rebuke them, and they shall flee afar off,
And the Prophet Isaiah, setting forth the doom of Israel's Enemies, makes use of the like expressions, Isaiah 17. 13. God shall rebuke them, and they shall flee afar off,
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So doth the Chaffe upon the floor, in the valley; much more chaff upon the Mountain; where the wind hath more force, there being nothing to restrain the violence of it,
So does the Chaff upon the floor, in the valley; much more chaff upon the Mountain; where the wind hath more force, there being nothing to restrain the violence of it,
Being but Chaffe, having in them onely an empty husk of a formal profession, wanting the kernel, the truth of grace, not having in them the Root of the matter (as Iob phraseth it, Iob 19. 28.), they are carried about with the wind of every Tentation.
Being but Chaff, having in them only an empty husk of a formal profession, wanting the kernel, the truth of grace, not having in them the Root of the matter (as Job Phraseth it, Job 19. 28.), they Are carried about with the wind of every Tentation.
Being as light as the Thistledown, having no substance or solidity in them, they are tossed to and fro with every breath of wind that bloweth upon them.
Being as Light as the Thistledown, having no substance or solidity in them, they Are tossed to and from with every breath of wind that blows upon them.
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whence it is that water is made an Emblem of Instability; Unstable as water (saith Iacob of his son Reuben, Gen. 49. 4.) And for the Clouds of the ayr, especially if they be light and empty, wanting those libramenta, those Ballancings which the Lord speaketh of to Iob, Job 37. 16. how are they carried about from one quarter of the heavens to another? And even such is the condition of some unstable soules.
whence it is that water is made an Emblem of Instability; Unstable as water (Says Iacob of his son Reuben, Gen. 49. 4.) And for the Clouds of the air, especially if they be Light and empty, wanting those libramenta, those Balancings which the Lord speaks of to Job, Job 37. 16. how Are they carried about from one quarter of the heavens to Another? And even such is the condition of Some unstable Souls.
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They are, in the third place, like the Waters or waves of the Sea. That is St. Iames 's comparison, Iam. 1. 6. He that wavereth (saith he) is like a wave of the Sea, driven with the wind and tossed.
They Are, in the third place, like the Waters or waves of the Sea. That is Saint James is comparison, Iam. 1. 6. He that wavereth (Says he) is like a wave of the Sea, driven with the wind and tossed.
Or (in the fourth place) like the Clouds of the Ayr. That is St. Iudes comparison, ver. 12. of his Epistle, where speaking of some Hereticks sprung up in his time, among other Characters which he giveth of them, he calleth them NONLATINALPHABET, Empty Clouds;
Or (in the fourth place) like the Clouds of the Ayr. That is Saint Iudes comparison, ver. 12. of his Epistle, where speaking of Some Heretics sprung up in his time, among other Characters which he gives of them, he calls them, Empty Clouds;
NONLATINALPHABET, Every wind. An elegant Metaphor (saith Calvin upon it) fitly expressing the nature of all those doctrines of men (as the Apostle calleth all false doctrines, Col. 2. 22.) which draw men aside from the simplicity of the Gospel;
, Every wind. an elegant Metaphor (Says calvin upon it) fitly expressing the nature of all those doctrines of men (as the Apostle calls all false doctrines, Col. 2. 22.) which draw men aside from the simplicity of the Gospel;
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Hence is that natural disease in the Head, which we call a Vertigo, the Turning Sicknesse or Giddinesse; it is caused by wind, by flatulent vapours affecting the Brain.
Hence is that natural disease in the Head, which we call a Vertigo, the Turning Sickness or Giddiness; it is caused by wind, by flatulent vapours affecting the Brain.
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1. Alwaies from the Truth. Being no other but Lyes. So Paul calleth Heretical doctrine, 2 Thess. 2. 11. a Lye. And speaking of Heretical Teachers, he calleth them NONLATINALPHABET, teachers of lyes, 2 Tim. 4. 2. And so, Divers. Truth (as Aquinas notes upon the Text) is but one, being like the Center; Errors are many,
1. Always from the Truth. Being no other but Lies. So Paul calls Heretical Doctrine, 2 Thess 2. 11. a Lie. And speaking of Heretical Teachers, he calls them, Teachers of lies, 2 Tim. 4. 2. And so, Diverse. Truth (as Aquinas notes upon the Text) is but one, being like the Centre; Errors Are many,
2. Yea, and often differ from themselves. Such is the guize of Hereticks, having no sure ground to stand upon, they are often flitting, running from one Error to another;
2. Yea, and often differ from themselves. Such is the guise of Heretics, having no sure ground to stand upon, they Are often flitting, running from one Error to Another;
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denying and destroying that by Consequence, which positively they assert and maintain: Thus false doctrines are said to be Divers. And, 2. Strange, NONLATINALPHABET.
denying and destroying that by Consequence, which positively they assert and maintain: Thus false doctrines Are said to be Diverse. And, 2. Strange,.
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1. To the Scriptures, not to be found in the Canon of the Old or New Testament; Not known to Christ or his Apostles. Were they alive again they would be strange to them. They preached no such doctrine.
1. To the Scriptures, not to be found in the Canon of the Old or New Testament; Not known to christ or his Apostles. Were they alive again they would be strange to them. They preached no such Doctrine.
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New Doctrines. Such was Paul's doctrine to those Athenian Philosophers, NONLATINALPHABET, (as they call it) A new doctrine, Act. 17. 19. whereupon they charge him to be a setter up of strange gods, vers. 18. NONLATINALPHABET. Strange deities; and a bringer of strange things to their eares, vers. 20. Strange, because new. And such are Heresies unto the true Catholick Church of God;
New Doctrines. Such was Paul's Doctrine to those Athenian Philosophers,, (as they call it) A new Doctrine, Act. 17. 19. whereupon they charge him to be a setter up of strange God's, vers. 18.. Strange deities; and a bringer of strange things to their ears, vers. 20. Strange, Because new. And such Are Heresies unto the true Catholic Church of God;
Now concerning such doctrine it is that the Apostle here giveth this Caveat to his Hebrewes, that they should take heed of being seduced, of being carried about with them.
Now Concerning such Doctrine it is that the Apostle Here gives this Caveat to his Hebrews, that they should take heed of being seduced, of being carried about with them.
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Be not carried about with divers and strange doctrines. ] A useful, a needful Admonition. So it was to the Church at that time when the Apostle gave it.
Be not carried about with diverse and strange doctrines. ] A useful, a needful Admonition. So it was to the Church At that time when the Apostle gave it.
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1. Some such Doctrines were then abroad in the world, Divers and strange doctrines. Such was that doctrine which was then preached by the false Apostles, whose design was to make a mixture of the Law and Gospel, to joyn them both together;
1. some such Doctrines were then abroad in the world, Diverse and strange doctrines. Such was that Doctrine which was then preached by the false Apostles, whose Design was to make a mixture of the Law and Gospel, to join them both together;
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Such were those Ordinances which he speaketh of, Col. 2. 21. where he blameth his Colossians for dogmatizing, for complying with the false Apostles in subjecting themselves to them;
Such were those Ordinances which he speaks of, Col. 2. 21. where he blameth his colossians for dogmatizing, for complying with the false Apostles in subjecting themselves to them;
and superstitious Rites and Observances, viz. Touch not, taste not, handle not? ] These were the prescriptions and injunctions of those false Teachers;
and superstitious Rites and Observances, viz. Touch not, taste not, handle not? ] These were the prescriptions and injunctions of those false Teachers;
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who by crying up these Ceremonial Rites, corrupted the minds of those that would hearken to them, from the simplicity that was in Christ (as he speaketh, (2 Cor. 11. 3.), drawing off the hearts of Christians from looking onely unto Christ, and the free grace of God in him for Justification and Salvation.
who by crying up these Ceremonial Rites, corrupted the minds of those that would harken to them, from the simplicity that was in christ (as he speaks, (2 Cor. 11. 3.), drawing off the hearts of Christians from looking only unto christ, and the free grace of God in him for Justification and Salvation.
Not with the choice of meats, and drinks; using of some as clean, abstaining from others as unclean, under which (by a Synecdoche) he comprehendeth all other Ceremonial observances (as I shall shew you hereafter).
Not with the choice of Meats, and drinks; using of Some as clean, abstaining from Others as unclean, under which (by a Synecdoche) he comprehendeth all other Ceremonial observances (as I shall show you hereafter).
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which was, that the Kingdome of God is not meat and drink, Rom. 14. 17. The Kingdome of Christ under the Gospel did not consist in such outward observations.
which was, that the Kingdom of God is not meat and drink, Rom. 14. 17. The Kingdom of christ under the Gospel did not consist in such outward observations.
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Divers and strange Doctrines. Such were those which Saint Iude speaketh of, verse 4. of his Epistle, ( Iude 4.) There are certain men (saith he, speaking of false Teachers) crept in unawares ]:
Diverse and strange Doctrines. Such were those which Saint Iude speaks of, verse 4. of his Epistle, (Iude 4.) There Are certain men (Says he, speaking of false Teachers) crept in unawares ]:
NONLATINALPHABET, subrepserunt, subintroierunt; they came in closely and covertly, coming under-ground, as Pioners do, who sometimes enter a City by a Mine, while the guard is standing upon the Walls.
, subrepserunt, subintroierunt; they Come in closely and covertly, coming underground, as Pioneers do, who sometime enter a city by a Mine, while the guard is standing upon the Walls.
and that as by their practice, so by their Preaching. Under a pretence of crying up Gospel-liberty, and advancing the free grace of God in the pardoning of sin,
and that as by their practice, so by their Preaching. Under a pretence of crying up gospel liberty, and advancing the free grace of God in the pardoning of since,
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Such St. Peter had foretold of, 2 Pet. 2. 1. But there were false Prophets among the people (saith he, meaning the people of Israel under the Old Testament), even as there shall be false Teachers among you (you Christians under the New) who privily shall bring in damnable Heresies, even denying the Lord that bought them.
Such Saint Peter had foretold of, 2 Pet. 2. 1. But there were false prophets among the people (Says he, meaning the people of Israel under the Old Testament), even as there shall be false Teachers among you (you Christians under the New) who privily shall bring in damnable Heresies, even denying the Lord that bought them.
And what he foretelleth, St. Iude (having an eye to that Prophecy, as he hath almost throughout his whole Epistle unto that second Epistle of St. Peter; the one being looked upon but as a kind of abstract and summary of the other) shewes how even in his time it was come to passe.
And what he foretelleth, Saint Iude (having an eye to that Prophecy, as he hath almost throughout his Whole Epistle unto that second Epistle of Saint Peter; the one being looked upon but as a kind of abstract and summary of the other) shows how even in his time it was come to pass.
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his Sorcery, his Simonie, his Heresie. His Sorcery, for which he was admired by the people, who cryed him up for little lesse then a God ( This man (say they) is the great power of God, vers. 10.);
his Sorcery, his Simony, his Heresy. His Sorcery, for which he was admired by the people, who cried him up for little less then a God (This man (say they) is the great power of God, vers. 10.);
His Simonie, in offering money to purchase the Holy Ghost, the extraordinary and miraculous gifts of it, from the Apostles, vers. 18. from whence it is that that Sin (for such a sin still there is, what ever the present Times think of it) beareth his name, being called Simonie. And lastly, his Heresie, for which he is no lesse famous in Ecclesiastical,
His Simony, in offering money to purchase the Holy Ghost, the extraordinary and miraculous Gifts of it, from the Apostles, vers. 18. from whence it is that that since (for such a since still there is, what ever the present Times think of it) bears his name, being called Simony. And lastly, his Heresy, for which he is no less famous in Ecclesiastical,
He being the Father of Hereticks (as he is called), the first Apostate under the Gospel, who broached and maintained divers Blasphemies, and damnable Opinions;
He being the Father of Heretics (as he is called), the First Apostate under the Gospel, who broached and maintained diverse Blasphemies, and damnable Opinions;
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affirming himself to be the true God, (as afterwards he was accounted at Rome, where (through the just Judgment of God giving them up to that strong delusion, that they should believe a lye ), they who who in the dayes of Tiberius would not acknowledge the Divinity of Christ, yet soon after in the dayes of Claudius ▪ erected a Statue to this Impostor with this blasphemous Inscription, Simoni Deo Sancto, To Simon the Holy God.
affirming himself to be the true God, (as afterwards he was accounted At Room, where (through the just Judgement of God giving them up to that strong delusion, that they should believe a lie), they who who in the days of Tiberius would not acknowledge the Divinity of christ, yet soon After in the days of Claudius ▪ erected a Statue to this Impostor with this blasphemous Inscription, Simony God Sancto, To Simon the Holy God.
Such was Menander, and Ebion, and Cerinthus; The last of which was that Heretick, with whom St. Iohn is said to have refused to enter into the same Bath;
Such was Menander, and Ebion, and Cerinthus; The last of which was that Heretic, with whom Saint John is said to have refused to enter into the same Bath;
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and who is the reputed Father, the first Authour of the Millenary opinion concerning the temporal Kingdome of Christ upon earth after the Resurrection, wherein his Subjects should live in the full enjoyment of all kind of carnal and sensual pleasures and contentments.
and who is the reputed Father, the First Author of the Millenary opinion Concerning the temporal Kingdom of christ upon earth After the Resurrection, wherein his Subject's should live in the full enjoyment of all kind of carnal and sensual pleasures and contentment's.
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as Errour seldome goeth alone) denyed the Resurrection of the Body, (as Simon Magus is said to have done before them) saying, That the Resurrection was past already, 2 Tim. 2. 17. acknowledging (as is probable) no other Resurrection, but that of the Soul, or of the Church in the Renovation, the new state of it under the Gospel.
as Error seldom Goes alone) denied the Resurrection of the Body, (as Simon Magus is said to have done before them) saying, That the Resurrection was passed already, 2 Tim. 2. 17. acknowledging (as is probable) no other Resurrection, but that of the Soul, or of the Church in the Renovation, the new state of it under the Gospel.
Besides these, St. Iohn maketh mention of another Sect, notorious in his time, the Sect of the Nicolaitans (so called from Nicolas, one of the seven Deacons, mentioned, Act. 7. the reputed Father of them,
Beside these, Saint John makes mention of Another Sect, notorious in his time, the Sect of the Nicolaitans (so called from Nicolas, one of the seven Deacons, mentioned, Act. 7. the reputed Father of them,
This he doth once and again in that one Chapter, Revel. 2. First telling the Church of Ephesus to her deserved commendation, that she hated the deeds of the Nicolaitans, ver. 6. then charging it upon the Church of Pergamus as no small blemish to her, that she had them (some of her Members) which held the doctrine of the Nicolaitans, ver. 15 ▪ what that doctrine was, Scripture is silent;
This he does once and again in that one Chapter, Revel. 2. First telling the Church of Ephesus to her deserved commendation, that she hated the Deeds of the Nicolaitans, ver. 6. then charging it upon the Church of Pergamos as no small blemish to her, that she had them (Some of her Members) which held the Doctrine of the Nicolaitans, ver. 15 ▪ what that Doctrine was, Scripture is silent;
To them soon after succeeded that impure and infamous brood of the Gnosticks, who were indeed the same Sect under a divers name, calling themselves by that name, Gnosticks, from NONLATINALPHABET, which signifieth knowledge; which they of that Sect pretended to above all others, who had either gone before them, or were contemporaries with them:
To them soon After succeeded that impure and infamous brood of the Gnostics, who were indeed the same Sect under a diverse name, calling themselves by that name, Gnostics, from, which signifies knowledge; which they of that Sect pretended to above all Others, who had either gone before them, or were contemporaries with them:
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Whereas in truth those other stiles were far more proper, which (as Augustine tells us) were given them by others, who called them Borboritae, or Coenosi, Men given over to wallow in the mire and filth of all kind of abominable uncleannesse.
Whereas in truth those other stile were Far more proper, which (as Augustine tells us) were given them by Others, who called them Borboritae, or Coenosi, Men given over to wallow in the mire and filth of all kind of abominable uncleanness.
I might here yet go on, and (following the track of Ecclesiastical History) shew you what a flood of like monstrous errours after these broke in upon the Church.
I might Here yet go on, and (following the track of Ecclesiastical History) show you what a flood of like monstrous errors After these broke in upon the Church.
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So much he telleth the Ephesian Elders at Miletum, Acts 20. 29. I know (saith he) that after my departure from you shall grievous Wolves enter in among you.
So much he Telleth the Ephesian Elders At Miletus, Acts 20. 29. I know (Says he) that After my departure from you shall grievous Wolves enter in among you.
First, bloody Persecutors, whom he calls Wolves, and grievous Wolves, NONLATINALPHABET, being like those Lupi vespertini, the evening Wolves, which the Prophet Ieremy speaketh of, Ier. 5. 6. which should not spare the flock, but make a prey of the poor Lambs of Christ, sucking their blood.
First, bloody Persecutors, whom he calls Wolves, and grievous Wolves,, being like those Lupi vespertini, the evening Wolves, which the Prophet Ieremy speaks of, Jeremiah 5. 6. which should not spare the flock, but make a prey of the poor Lambs of christ, sucking their blood.
So he tells them there more plainly in the verse following, vers. 30. Also of your own selves shall men arise, speaking perverse things, (NONLATINALPHABET, preaching false and heretical doctrines ▪ crosse to the truth,
So he tells them there more plainly in the verse following, vers. 30. Also of your own selves shall men arise, speaking perverse things, (, preaching false and heretical doctrines ▪ cross to the truth,
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which (as Grotius and others look upon it) was made good in the forenamed Nicolaitans and Gnosticks. Thus then in those first times there were such doctrines as the Apostle here speaketh of in the Text, Divers and strange doctrines.
which (as Grotius and Others look upon it) was made good in the forenamed Nicolaitans and Gnostics. Thus then in those First times there were such doctrines as the Apostle Here speaks of in the Text, Diverse and strange doctrines.
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So (it seemeth) was that doctrine of the false Apostles concerning the observation of the Ceremoniall Law with the Hebrews, the Iewes, who had been educated and brought up in it, having sucked it in (as it were) with their mothers milk, it was taking with them;
So (it seems) was that Doctrine of the false Apostles Concerning the observation of the Ceremonial Law with the Hebrews, the Iewes, who had been educated and brought up in it, having sucked it in (as it were) with their mother's milk, it was taking with them;
insomuch that they were already (some of them) carried away with it, and others in danger of being so, (as the Caveat in the Text is conceived to import).
insomuch that they were already (Some of them) carried away with it, and Others in danger of being so, (as the Caveat in the Text is conceived to import).
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This was that which Paul took notice of in his Galatians, charging it upon them not without a wonderment to himself, Gal. 1. 6. I marvell (saith he) that ye are so soon removed from him that hath called you into the grace of Christ, unto another Gospel. So it was;
This was that which Paul took notice of in his Galatians, charging it upon them not without a wonderment to himself, Gal. 1. 6. I marvel (Says he) that you Are so soon removed from him that hath called you into the grace of christ, unto Another Gospel. So it was;
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By the means of the false Apostles, they were either already turned, or turning. Both which are looked upon as implyed in that word, NONLATINALPHABET, which being of the Passive voice, layeth the fault primarily upon those false teachers, by whose means they were perverted:
By the means of the false Apostles, they were either already turned, or turning. Both which Are looked upon as employed in that word,, which being of the Passive voice, Layeth the fault primarily upon those false Teachers, by whose means they were perverted:
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And from what, and to what were they thus turned? Why, [ from him who hath called you into the grace of Iesus Christ ] from Paul and his Doctrine, who by the preaching of the Gospel to them, had called them to seek for Justification and salvation onely by faith in Christ.
And from what, and to what were they thus turned? Why, [ from him who hath called you into the grace of Iesus christ ] from Paul and his Doctrine, who by the preaching of the Gospel to them, had called them to seek for Justification and salvation only by faith in christ.
From this doctrine they were turned to another Gospel; taught and brought to seek Iustification in another way, (at least in part) by the observation of Mosaicall rites and Ceremonies:
From this Doctrine they were turned to Another Gospel; taught and brought to seek Justification in Another Way, (At least in part) by the observation of Mosaical Rites and Ceremonies:
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And what he saw in them as done, or doing, he feared the like in his Corinthians. So much he tells them, 2 Cor. 11. 3. I fear (sairh he) lest by any means, as the Serpent beguiled Eve through his subtlety,
And what he saw in them as done, or doing, he feared the like in his Corinthians. So much he tells them, 2 Cor. 11. 3. I Fear (sairh he) lest by any means, as the Serpent beguiled Eve through his subtlety,
This he also speaketh in reference to the doctrines of the false Apostles; who made a medly of the Gospel, mixing their own Philosophical speculations,
This he also speaks in Referente to the doctrines of the false Apostles; who made a medley of the Gospel, mixing their own Philosophical speculations,
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And concerning this Corruption Paul's jealousie was, that they were ready to swallow it down; and so to be carried about with those divers and strange doctrines.
And Concerning this Corruption Paul's jealousy was, that they were ready to swallow it down; and so to be carried about with those diverse and strange doctrines.
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This was that which our Saviour himself foretold a little before his death, Matth. 24. 24. Where shewing what should come to passe before the destruction of Ierusalem, among other things, he saith, There shall arise false Christs and false Prophets, &c. Insomuch that (if it were possible) they shall deceive the very Elect. Intimating that many should be seduced, and deceived by them.
This was that which our Saviour himself foretold a little before his death, Matthew 24. 24. Where showing what should come to pass before the destruction of Ierusalem, among other things, he Says, There shall arise false Christ and false prophets, etc. Insomuch that (if it were possible) they shall deceive the very Elect. Intimating that many should be seduced, and deceived by them.
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And the like Prophecy we meet withall in that forecited place of St. Peter, 2 Pet. 2. where having in the first verse (as you have heard) foretold of false Teachers that should come, in the next verse he sheweth what successe they should have;
And the like Prophecy we meet withal in that forecited place of Saint Peter, 2 Pet. 2. where having in the First verse (as you have herd) foretold of false Teachers that should come, in the next verse he shows what success they should have;
Having in the fourth verse of his Epistle in like manner described the false Teachers of his time, in the sequel of the Epistle he sets forth their followers;
Having in the fourth verse of his Epistle in like manner described the false Teachers of his time, in the sequel of the Epistle he sets forth their followers;
not like fixed stars which are regular in their Motion, but like Planets, or Comets, wandring from one opinion or way to another, being constant onely in inconstancy.
not like fixed Stars which Are regular in their Motion, but like Planets, or Comets, wandering from one opinion or Way to Another, being constant only in inconstancy.
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This is that which our Apostle saith of Hymeneus and Philetus in the place forecited, 2 Tim. 2. 17, 18. that by their pestilent doctrine in denying of the Resurrection, they overthrew the faith of some.
This is that which our Apostle Says of Hymenaeus and Philetus in the place forecited, 2 Tim. 2. 17, 18. that by their pestilent Doctrine in denying of the Resurrection, they overthrew the faith of Some.
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So as there was then a just cause why he should here give out such an Admonition as this, Be not carried about, &c. A useful and a needful Caveat then;
So as there was then a just cause why he should Here give out such an Admonition as this, Be not carried about, etc. A useful and a needful Caveat then;
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Q. But how cometh it so to be? How cometh this to passe? first, that there should be such doctrines held forth? and then, that so many should be carried about with them? To these two queries I shall return Answer severally. A. 1. For the former;
Q. But how comes it so to be? How comes this to pass? First, that there should be such doctrines held forth? and then, that so many should be carried about with them? To these two queries I shall return Answer severally. A. 1. For the former;
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concurring therewith not barely by his Permission, but (as Melancton calleth it) by his Effectual Permission; most justly decreeing that they should be;
concurring therewith not barely by his Permission, but (as Melanchthon calls it) by his Effectual Permission; most justly decreeing that they should be;
whence it is that the Apostle saith, There must be Heresies, 1 Cor. 11. 19. Must, as by reason of Satans malice, and Mans corruption, so of Gods decree, who having determined that they should be, most wisely ordereth and disposeth of them when they are.
whence it is that the Apostle Says, There must be Heresies, 1 Cor. 11. 19. Must, as by reason of Satan malice, and men corruption, so of God's Decree, who having determined that they should be, most wisely Ordereth and Disposeth of them when they Are.
Thus is Wheat differenced and distinguished from the Chasse. Inanes paleae tempestate jactantur, (saith Cyprian ) Light empty Chaffe is whirled to and fro with the wind;
Thus is Wheat differenced and distinguished from the Chasse. Inanes paleae tempestate jactantur, (Says Cyprian) Light empty Chaff is whirled to and from with the wind;
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those which are NONLATINALPHABET, approved unto God, sincere and sound-hearted Christians, they are hereby made manifest, as to themselves, so to others.
those which Are, approved unto God, sincere and soundhearted Christians, they Are hereby made manifest, as to themselves, so to Others.
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Thus doth God by this means (as Cyprian in the same place noteth) make a kind of a previous separation, separating the Chaffe from the Wheat before the day of Judgment.
Thus does God by this means (as Cyprian in the same place notes) make a kind of a previous separation, separating the Chaff from the Wheat before the day of Judgement.
4. This God permits for the just condemnation of others; and that both of Masters and Scholars; of such as broach and preach such doctrines; and such as believe them.
4. This God permits for the just condemnation of Others; and that both of Masters and Scholars; of such as broach and preach such doctrines; and such as believe them.
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For the former of these, expresse is that of St. Iude in the Text forecited, Iude v. 4. There are certain men crept in unawares, (saith he) who were before of old ordained to this condemnation.
For the former of these, express is that of Saint Iude in the Text forecited, Iude v. 4. There Are certain men crept in unawares, (Says he) who were before of old ordained to this condemnation.
This he speaketh of seducers, false teachers, whom God in his most just and righteous decree did from eternity preordain so far to leave them to their own natural corruption and malice,
This he speaks of seducers, false Teachers, whom God in his most just and righteous Decree did from eternity preordain so Far to leave them to their own natural corruption and malice,
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God shall send them strong delusion, (saith he) NONLATINALPHABET, Efficaciam deceptionis, the Efficacy of Errour, or deceit, that is, such errours as should be effectuall for the deceiving of them,
God shall send them strong delusion, (Says he), Efficaciam deceptionis, the Efficacy of Error, or deceit, that is, such errors as should be effectual for the deceiving of them,
but also a hand in these divers and strange doctrines; which come abroad not onely with his prescience and permission, but also by his most wife and just Ordination.
but also a hand in these diverse and strange doctrines; which come abroad not only with his prescience and permission, but also by his most wife and just Ordination.
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And therefore deservedly called by that name, 2 Thess. 2. 11. 1 Tim. 4. 2. He it is that was the first Preacher of divers and strange doctrines. This he did in Paradise. Where when God had preached to our first Parents this.
And Therefore deservedly called by that name, 2 Thess 2. 11. 1 Tim. 4. 2. He it is that was the First Preacher of diverse and strange doctrines. This he did in Paradise. Where when God had preached to our First Parents this.
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Doctrine, that The day that they ate of the forbidden fruit, they should certainly dye the death, (Gen. 2. 17.) he soon after preacheth to them the clean contrary.
Doctrine, that The day that they ate of the forbidden fruit, they should Certainly die the death, (Gen. 2. 17.) he soon After Preacheth to them the clean contrary.
He that was a lying spirit in the mouthes of Ahabs Prophets, (2 King. 22. 22.) he is still the same in the hearts and mouthes of all false Prophets. He is the seedsman that soweth these tares. So the Parable in the Gospel sets it forth, Mat. 13. 24. The Kingdome of heaven is like unto a man, which sowed good seed in his field;
He that was a lying Spirit in the mouths of Ahabs prophets, (2 King. 22. 22.) he is still the same in the hearts and mouths of all false prophets. He is the seedsman that Soweth these tares. So the Parable in the Gospel sets it forth, Mathew 13. 24. The Kingdom of heaven is like unto a man, which sowed good seed in his field;
All fitly appliable to false doctrines. Now these were of the Enemies sowing, the Devils work, who is rightly called Satan, an Adversary, an Enemy; being so both to God, (NONLATINALPHABET, saith the Original there, his Enemy );
All fitly appliable to false doctrines. Now these were of the Enemies sowing, the Devils work, who is rightly called Satan, an Adversary, an Enemy; being so both to God, (, Says the Original there, his Enemy);
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The Enemy hath done this (saith the Master there to his servant, enquiring of him how those tares came, v. 28. NONLATINALPHABET, The envious man, (as the former Translation hath it) Satan, who doth this out of Malice and Envy. Envy, First, to the Owner of the field, to God himself, whose professed enemy he is,
The Enemy hath done this (Says the Master there to his servant, inquiring of him how those tares Come, v. 28., The envious man, (as the former translation hath it) Satan, who does this out of Malice and Envy. Envy, First, to the Owner of the field, to God himself, whose professed enemy he is,
And also to the Professours of it, true believers, whose salvation he envies, and so seeketh to turn them aside from the way of Truth. Thus this is Satans work.
And also to the Professors of it, true believers, whose salvation he envies, and so seeks to turn them aside from the Way of Truth. Thus this is Satan work.
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3. This is mans own work; the proper fruit of his Natural Corruption. Even as the ground by reason of that first Curse, not being tilled and cultured, it bringeth forth briars and thornes; and being tilled it bringeth forth C•ckle and darnel, and such other heterogenous plants, which are never sowen.
3. This is men own work; the proper fruit of his Natural Corruption. Even as the ground by reason of that First Curse, not being tilled and cultured, it brings forth briers and thorns; and being tilled it brings forth C•ckle and darnel, and such other heterogeneous plants, which Are never sown.
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Even so doth the heart of man by reason of that Corruption which is in it, it is apt of it self to conceive and breed such errours in doctrine, divers and strange doctrines.
Even so does the heart of man by reason of that Corruption which is in it, it is apt of it self to conceive and breed such errors in Doctrine, diverse and strange doctrines.
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Which being thus conceived and bred, there are some particular lusts which have a special Midwifery in the bringing of them forth unto an open view:
Which being thus conceived and bred, there Are Some particular Lustiest which have a special Midwifery in the bringing of them forth unto an open view:
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1. Hypocrisie. This was that which set those false Teachers, those seducing spirits on work, to broach and vent those doctrines of Devils, as the Apostle calleth them and their Heresies, 1 Tim. 4. 1. they spake those lyes in Hypocrisie, (as the next verse hath it) pretending to a more then ordinary holinesse and strictnesse;
1. Hypocrisy. This was that which Set those false Teachers, those seducing spirits on work, to broach and vent those doctrines of Devils, as the Apostle calls them and their Heresies, 1 Tim. 4. 1. they spoke those lies in Hypocrisy, (as the next verse hath it) pretending to a more then ordinary holiness and strictness;
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And truly (without any breach of Charity) this may be conceived to be either the Mother, or Nurse of some of those strange doctrines which are abroad in this Nation at this day.
And truly (without any breach of Charity) this may be conceived to be either the Mother, or Nurse of Some of those strange doctrines which Are abroad in this nation At this day.
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2. Ambition, vain-glory. This was that which moved that notorious Impostor Theudas (mentioned, Acts 5. 36.) to that factious undertaking, who under pretence of being a Prophet, moved sedition among the Jewes;
2. Ambition, vainglory. This was that which moved that notorious Impostor Theudas (mentioned, Acts 5. 36.) to that factious undertaking, who under pretence of being a Prophet, moved sedition among the Jews;
NONLATINALPHABET, (as some Copies there have it) some great one. So it is noted of Simon Magus, that he bewitched the people of Samaria with his Sorcery, giving out that himself was some great one.
, (as Some Copies there have it) Some great one. So it is noted of Simon Magus, that he bewitched the people of Samaria with his Sorcery, giving out that himself was Some great one.
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And this it is that setteth some false Teachers a work to invent and publish some new and strange doctrines, that so they may be thought to be some body, some more then ordinary persons.
And this it is that sets Some false Teachers a work to invent and publish Some new and strange doctrines, that so they may be Thought to be Some body, Some more then ordinary Persons.
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This is that which Paul saith of those Hereticks which he foresaw should arise after his departure, Act. 20. 30. They shall speak perverse things (saith he, preach strange and Heretical doctrines) to draw away disciples after them, affecting popularity.
This is that which Paul Says of those Heretics which he foresaw should arise After his departure, Act. 20. 30. They shall speak perverse things (Says he, preach strange and Heretical doctrines) to draw away Disciples After them, affecting popularity.
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So he tells his Corinthians; I seek not yours, but you, 2 Cor. 12. 14. not their goods, but their good; not their estate, but their salvation. But so did not the false Apostles,
So he tells his Corinthians; I seek not yours, but you, 2 Cor. 12. 14. not their goods, but their good; not their estate, but their salvation. But so did not the false Apostles,
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What ever they pretended, they sought their own things more then the things of Iesus Christ (as Paul speaketh of the greater part of Teachers in his time, Phil ▪ 2. 21.);
What ever they pretended, they sought their own things more then the things of Iesus christ (as Paul speaks of the greater part of Teachers in his time, Philip ▪ 2. 21.);
their own things, as their own honour, so their own profit. And such for the most part are false teachers, they are self-seekers; seeking rather to make a gain of others, (which thing Paul disclaimes both for himself,
their own things, as their own honour, so their own profit. And such for the most part Are false Teachers, they Are self-seekers; seeking rather to make a gain of Others, (which thing Paul disclaims both for himself,
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This is that which St. Peter foretelleth of the false teachers that should come in after-times, among other things, they should make merchandize of their followers.
This is that which Saint Peter foretelleth of the false Teachers that should come in Aftertimes, among other things, they should make merchandise of their followers.
Thus do they follow the way of Balaam, (as the Apostle there speaketh of them. v. 15. And after him St. Iude, ver. 11.) who loved the wages of unrighteousnesse; so as he cared not what he said or did,
Thus do they follow the Way of balaam, (as the Apostle there speaks of them. v. 15. And After him Saint Iude, ver. 11.) who loved the wages of unrighteousness; so as he cared not what he said or did,
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though it were to the cursing of that people which he knew to be Gods people, the people of Israel, had not God withheld him, by causing the dumb Asse to reprove him;
though it were to the cursing of that people which he knew to be God's people, the people of Israel, had not God withheld him, by causing the dumb Ass to reprove him;
as you have it recorded, Numb. 22. 7, 13, 37. 2 Pet. 2. 16. Even so is it with some false teachers, having an heart exercised with covetous practices (as St. Peter speaketh, verse 14. of that Chapter), they care not what they say, or do for gain.
as you have it recorded, Numb. 22. 7, 13, 37. 2 Pet. 2. 16. Even so is it with Some false Teachers, having an heart exercised with covetous practices (as Saint Peter speaks, verse 14. of that Chapter), they care not what they say, or do for gain.
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This is said to be part of Babylons Merchandize, Rev. 18. 12, 13. As Gold, and silver, and precious stones, and divers other commodities there reckoned up,
This is said to be part of Babylons Merchandise, Rev. 18. 12, 13. As Gold, and silver, and precious stones, and diverse other commodities there reckoned up,
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so among other, the soules of men. Which may very well be taken literally, in as much as Babylons, Romes Merchants, her Idolatrous Priests and false Teachers, do make a spiritual Merchandize of them.
so among other, the Souls of men. Which may very well be taken literally, in as much as Babylons, Romes Merchant's, her Idolatrous Priests and false Teachers, do make a spiritual Merchandise of them.
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] Whilest those to whom God hath committed the Care of his field, his Church, (which he hath done to Magistrates and Ministers, to whom he hath given the like charge concerning Heresies, that the King of Egypt did to the Hebrew Midwives concerning the Male children, Exod. 1. 16. viz. that they should stifle them in the birth) whilest they sleep; whilest they are remisse and negligent in discharging of their duties,
] Whilst those to whom God hath committed the Care of his field, his Church, (which he hath done to Magistrates and Ministers, to whom he hath given the like charge Concerning Heresies, that the King of Egypt did to the Hebrew Midwives Concerning the Male children, Exod 1. 16. viz. that they should stifle them in the birth) whilst they sleep; whilst they Are remiss and negligent in discharging of their duties,
in the mean time Satan, (that vigilant Adversary, who watcheth all such opportunities), he taketh advantage to sowe and scatter these seeds, to propagate and spread abroad these divers and strange doctrines. And thus you have the former Question resolved, How it cometh to passe that there are such divers and strange doctrines abroad in the world, and in the Church?
in the mean time Satan, (that vigilant Adversary, who watches all such opportunities), he Takes advantage to sow and scatter these seeds, to propagate and spread abroad these diverse and strange doctrines. And thus you have the former Question resolved, How it comes to pass that there Are such diverse and strange doctrines abroad in the world, and in the Church?
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Come we now to the latter, How it cometh to passe that Christians professing the faith of Christ, should be carried about with such Doctrines? So they are sometimes, oft ▪ times;
Come we now to the latter, How it comes to pass that Christians professing the faith of christ, should be carried about with such Doctrines? So they Are sometime, oft ▪ times;
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and yet easily, quickly. So were the Galatians, in so much, that Paul could not but wonder at it, Gal. ▪ 1. 6. I marvel (saith he) that you are so soon (NONLATINALPHABET,
and yet Easily, quickly. So were the Galatians, in so much, that Paul could not but wonder At it, Gal. ▪ 1. 6. I marvel (Says he) that you Are so soon (,
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so quickly, so suddenly) removed to another Gospel. And truly, so i• is; It is a wonder to see, how easily, how quickly some Professours are turned about,
so quickly, so suddenly) removed to Another Gospel. And truly, so i• is; It is a wonder to see, how Easily, how quickly Some Professors Are turned about,
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1. This cometh to passe not without a special Providence of God; who in his most righteous Judgment, both sendeth, and giveth men over to strong delusion, that they should believe a Lye:
1. This comes to pass not without a special Providence of God; who in his most righteous Judgement, both sends, and gives men over to strong delusion, that they should believe a Lie:
and the power of them expressed in the life, God in his just Judgment giveth men over to the power of strong delusions, that they should be deceived by them, and carried away with them.
and the power of them expressed in the life, God in his just Judgement gives men over to the power of strong delusions, that they should be deceived by them, and carried away with them.
and convey his temptations by), he beguiled her through his subtlety (as the Apostle hath it, 2 Cor. 11. 3.) And in a like way doth that old Serpent, called the Devil and Satan, (the accuser of the brethren,
and convey his temptations by), he beguiled her through his subtlety (as the Apostle hath it, 2 Cor. 11. 3.) And in a like Way does that old Serpent, called the devil and Satan, (the accuser of the brothers,
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Insomuch that if man be left to the inclination and sway thereof, it can be no wonder if he be turned aside from the way of truth, to the imbracing of the most pernicious and damnable Errours.
Insomuch that if man be left to the inclination and sway thereof, it can be no wonder if he be turned aside from the Way of truth, to the embracing of the most pernicious and damnable Errors.
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St. Peter speaking of him, (of Satan ) saith, He walketh about as a Lyon, seeking whom he may devour, 1 Pet. 5. 8. and we may as truly say, that he creepeth about as a Serpent, seeking whom he may poyson;
Saint Peter speaking of him, (of Satan) Says, He walks about as a lion, seeking whom he may devour, 1 Pet. 5. 8. and we may as truly say, that he creeps about as a Serpent, seeking whom he may poison;
And our Saviour speaking of some of them, (his Instruments ) the Scribes and Pharisees in his time, he saith, that they compassed Sea and Land to make one Proselyte, Matth. 23. 15. They were indefatigable in their endeavours of bringing the Gentiles over to their own Religion, of turning them from Heathenisme to Iudaisme; which when they had done (as our Saviour there further chargeth it upon them), they made them twofold more the children of the Devil then themselves; i. e.
And our Saviour speaking of Some of them, (his Instruments) the Scribes and Pharisees in his time, he Says, that they compassed Sea and Land to make one Proselyte, Matthew 23. 15. They were indefatigable in their endeavours of bringing the Gentiles over to their own Religion, of turning them from Heathenism to Judaism; which when they had done (as our Saviour there further charges it upon them), they made them twofold more the children of the devil then themselves; i. e.
more superstitious then themselves; (as ofttimes Disciples do in the way of Errour, exceed and go beyond their Masters ) ▪ And thus for the most part it is with false and Heretical teachers. They are very active and unwearied in spreading their Errours, not caring what paines they take that way:
more superstitious then themselves; (as ofttimes Disciples do in the Way of Error, exceed and go beyond their Masters) ▪ And thus for the most part it is with false and Heretical Teachers. They Are very active and unwearied in spreading their Errors, not caring what pains they take that Way:
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In so much that they are willing to Compasse Sea and Land, to go far and near (as the Iesuites are notoriously known to do, who ttavel into all parts of the habitable world;
In so much that they Are willing to Compass Sea and Land, to go Far and near (as the Iesuites Are notoriously known to do, who ttavel into all parts of the habitable world;
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and as some Sectaries among our selves are said at this day to do, into all parts of this Nation), that they may by spreading their doctrine, make Proselytes, gain disciples.
and as Some Sectaries among our selves Are said At this day to do, into all parts of this nation), that they may by spreading their Doctrine, make Proselytes, gain Disciples.
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To this end some of them thrust themselves into publick Congregations: more of them creep into private houses, (as the Apostle speaketh of them) 2 Tim. 3. 6. Such is their Activity.
To this end Some of them thrust themselves into public Congregations: more of them creep into private houses, (as the Apostle speaks of them) 2 Tim. 3. 6. Such is their Activity.
And no lesse (in the second place) is their Subtilty. Wherein oft-times (and for the most part) they shew themselves to be the children of their father, a Serpentine brood, a subtile Generation. Such a one was Elymas the Sorcerer, (who sought to turn away the Deputy from the faith,
And no less (in the second place) is their Subtlety. Wherein ofttimes (and for the most part) they show themselves to be the children of their father, a Serpentine brood, a subtle Generation. Such a one was Elymas the Sorcerer, (who sought to turn away the Deputy from the faith,
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and to pervert the right wayes of the Lord (as it is charged upon him, Acts 13. 8, 10.) laying false imputations upon the doctrine of the Gospel, that so he might hinder the work of Gods grace,
and to pervert the right ways of the Lord (as it is charged upon him, Acts 13. 8, 10.) laying false imputations upon the Doctrine of the Gospel, that so he might hinder the work of God's grace,
as we may collect from that intimation of his to his Ephesians, in that Text to which I have had so frequent recourse, Eph. 4. 14. where he giveth them this Caveat, that they should not be carried about with every wind of Doctrine, by the sleight of men,
as we may collect from that intimation of his to his Ephesians, in that Text to which I have had so frequent recourse, Ephesians 4. 14. where he gives them this Caveat, that they should not be carried about with every wind of Doctrine, by the sleight of men,
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NONLATINALPHABET: The former of which is a Metaphor, taken from Cheaters, who by Cogging of dice, and by sleight of hand cheat and cousin those whom they play with.
: The former of which is a Metaphor, taken from Cheaters, who by Cogging of dice, and by sleight of hand cheat and Cousin those whom they play with.
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so do false teachers, being Gods Enemies, make use of his Word. This is that which St. Peter saith of some unlearned, and unstable soules in his time, they wrested some things in Paul's Epistles,
so do false Teachers, being God's Enemies, make use of his Word. This is that which Saint Peter Says of Some unlearned, and unstable Souls in his time, they wrested Some things in Paul's Epistles,
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And truly such is the ordinary practice of Hereticks and false teachers; they wrest the Scriptures; NONLATINALPHABET, detorquent, depravant, writhe and wring them about, turning them this way or that way,
And truly such is the ordinary practice of Heretics and false Teachers; they wrest the Scriptures;, detorquent, depravant, writhen and wring them about, turning them this Way or that Way,
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Dealing by them as Chimists sometimes do with natural bodies, which they (as it were) torture, to extract that out of them which God and nature never put into them:
Dealing by them as chimists sometime do with natural bodies, which they (as it were) torture, to extract that out of them which God and nature never put into them:
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After the like manner do false teachers use to deal by the Scriptures, wresting them to draw a sense out of them, which the Spirit of God never intended.
After the like manner do false Teachers use to deal by the Scriptures, wresting them to draw a sense out of them, which the Spirit of God never intended.
Such use they made of their Philosophy. Thereupon it was that Paul gave that Caveat to his Colossians, Chap. 2. v. 8. Beware (faith he) lest any man spoyl you through Philosophy, and vain deceit;
Such use they made of their Philosophy. Thereupon it was that Paul gave that Caveat to his colossians, Chap. 2. v. 8. Beware (faith he) lest any man spoil you through Philosophy, and vain deceit;
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Now, it cometh to be no other but (as he there calleth it) NONLATINALPHABET, a vain deceit. And this deceit did those false teachers in those first times make great use of;
Now, it comes to be no other but (as he there calls it), a vain deceit. And this deceit did those false Teachers in those First times make great use of;
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In speciall the Socinians, who make this the measure of their faith, and the Touchstone to try all Evangelical truths by, viz. humane Reason; not allowing any thing to be believed, (how clearly soever in Scripture held forth) but what that may apprehend and comprehend.
In special the socinians, who make this the measure of their faith, and the Touchstone to try all Evangelical truths by, viz. humane Reason; not allowing any thing to be believed, (how clearly soever in Scripture held forth) but what that may apprehend and comprehend.
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for which Scripture is expresse, and which the Church of God in all ages of it hath looked upon as truths, the belief whereof was necessary to salvation.
for which Scripture is express, and which the Church of God in all ages of it hath looked upon as truths, the belief whereof was necessary to salvation.
That is the Argument which they use to our Saviour, blaming his Disciples (and him in them) for not complying with them in some of their Ceremonial observances, Mat. 15. 2. Why do thy disciples transgresse the traditions of the Elders? Not observing such Customes and usages as they had received from their Ancestors,
That is the Argument which they use to our Saviour, blaming his Disciples (and him in them) for not complying with them in Some of their Ceremonial observances, Mathew 15. 2. Why do thy Disciples transgress the traditions of the Elders? Not observing such Customs and usages as they had received from their Ancestors,
Thereupon it is that he giveth the like Caveat to his Colossians concerning that, as he doth concerning Philosophy, putting them together in that forecited Caveat, Col. 2. 8. Beware lest any man spoyl you through Philosophy,
Thereupon it is that he gives the like Caveat to his colossians Concerning that, as he does Concerning Philosophy, putting them together in that forecited Caveat, Col. 2. 8. Beware lest any man spoil you through Philosophy,
pretending (though most falsly, as it hath been made out by divers Champions of the truth, who have undertaken that cause against them) Antiquity for them:
pretending (though most falsely, as it hath been made out by diverse Champions of the truth, who have undertaken that cause against them) Antiquity for them:
So was it with the Iewes, who brought it in as an Article against Stephen, that he should say, that Iesus should change the Customes, which Moses had delivered them, Act. 6. 14. And the Disciples,
So was it with the Iewes, who brought it in as an Article against Stephen, that he should say, that Iesus should change the Customs, which Moses had Delivered them, Act. 6. 14. And the Disciples,
when Paul came to Ierusalem, give him to take notice what a stumbling-blockit was in the way of the believing Jewes, that he should teach those of that Nation to forsake Moses, saying, that they ought not to circumcise their children,
when Paul Come to Ierusalem, give him to take notice what a stumbling-blockit was in the Way of the believing Jews, that he should teach those of that nation to forsake Moses, saying, that they ought not to circumcise their children,
neither to walk after the Customes, Act. 21. 21. So tenacious are many at this day of some Customes, that they will prefer them even before either Scripture, or Reason. And these are some of those Arrowes wherewith false Teachers do oft-times pierce the hearts of men;
neither to walk After the Customs, Act. 21. 21. So tenacious Are many At this day of Some Customs, that they will prefer them even before either Scripture, or Reason. And these Are Some of those Arrows wherewith false Teachers do ofttimes pierce the hearts of men;
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So did many of those Ancient Hereticks, the Montanists, Messalians, Donatists, and others who pretended to an extraordinary familiarity with God this way;
So did many of those Ancient Heretics, the Montanists, Messalians, Donatists, and Others who pretended to an extraordinary familiarity with God this Way;
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as delivered to him by the Angel Gabriel; with whom he would be thought to have had frequent intercourse in his Epileptical fits, which he pretended to be no other but Divine raptures.
as Delivered to him by the Angel Gabriel; with whom he would be Thought to have had frequent intercourse in his Epileptical fits, which he pretended to be no other but Divine raptures.
And I shall not need to tell you of what use this hath been to the Doctours of the Church of Rome, whose Legends are stuffed with such stories of Visions and Revelations made to themselves, or others.
And I shall not need to tell you of what use this hath been to the Doctors of the Church of Rome, whose Legends Are stuffed with such stories of Visions and Revelations made to themselves, or Others.
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Some of which are said to be among our selves in this Nation at this day, who are great pretenders to Enthusiasmes; as if they neither spake nor did ought,
some of which Are said to be among our selves in this nation At this day, who Are great pretenders to Enthusiasms; as if they neither spoke nor did ought,
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but what the Spirit in an immediate and extraordinary way moved them to. 3. And to these some joyn Miracles; being in like manner pretenders unto them.
but what the Spirit in an immediate and extraordinary Way moved them to. 3. And to these Some join Miracles; being in like manner pretenders unto them.
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Such were some under the Old Testament, as, viz. Iannes and Iambres, of whom St. Paul maketh mention, 2 Tim. 3. 8. Two of those Egyptian Magicians (spoken of, Exod. 7.) who are there said to withstand Moses. This they did,
Such were Some under the Old Testament, as, viz. Jannes and Jambres, of whom Saint Paul makes mention, 2 Tim. 3. 8. Two of those Egyptian Magicians (spoken of, Exod 7.) who Are there said to withstand Moses. This they did,
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as by other wayes and means, so by vying Miracles with him, as the story sets it forth, Exod. 7. 11. And the like (it seemeth) did many false Prophets in those times.
as by other ways and means, so by vying Miracles with him, as the story sets it forth, Exod 7. 11. And the like (it seems) did many false prophets in those times.
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and giveth thee a sign or a wonder, &c. Such it seemeth then there were, some who pretended to Revelations by dreams, and confirmed their Prophecies by signes and wonders. And the like have divers false Teachers done under the Gospel. So our Saviour foretold it that it should be, Matth. 24. 24. There shall arise false Christs,
and gives thee a Signen or a wonder, etc. Such it seems then there were, Some who pretended to Revelations by dreams, and confirmed their Prophecies by Signs and wonders. And the like have diverse false Teachers done under the Gospel. So our Saviour foretold it that it should be, Matthew 24. 24. There shall arise false Christ,
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and false Prophets, and shall shew great signes and wonders. And accordingly soon after his departure it came to passe. Many such false Teachers arose.
and false prophets, and shall show great Signs and wonders. And accordingly soon After his departure it Come to pass. Many such false Teachers arose.
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Among other, and in the first place, the forementioned Simon Magus, who for the confirming of his impious opinions, made use of his Sorcery, which he had practised before his seeming Conversion, by the power of Satan working many wonders, counterfeit miracles, in so much that the people of Rome generally thought of him,
Among other, and in the First place, the forementioned Simon Magus, who for the confirming of his impious opinions, made use of his Sorcery, which he had practised before his seeming Conversion, by the power of Satan working many wonders, counterfeit Miracles, in so much that the people of Room generally Thought of him,
In which way he went on, untill he was stopped by the hand of Divine Iustice, which as the hand of Providence saith to the Sea, Hitherto shalt thou come, but no further,
In which Way he went on, until he was stopped by the hand of Divine justice, which as the hand of Providence Says to the Sea, Hitherto shalt thou come, but no further,
not onely staying and bounding him, (as it did Iannes and Iambres, who were permitted to go on in their Inchantments, till it came to the turning of dust into lice, but then were stayed, Exod. 8. 18.) but also arresting him, taking him NONLATINALPHABET, in the very Act of his Sorcery.
not only staying and bounding him, (as it did Jannes and Jambres, who were permitted to go on in their Enchantments, till it Come to the turning of dust into lice, but then were stayed, Exod 8. 18.) but also arresting him, taking him, in the very Act of his Sorcery.
So Ecclesiasticall Histories tell us, how that attempting on a time to flye in the ayr in the sight of many people, his divellish Art failing him, he fell to the ground,
So Ecclesiastical Histories tell us, how that attempting on a time to fly in the air in the sighed of many people, his devilish Art failing him, he fell to the ground,
God therein dealing by him, as the Apostle there saith he had done by Iannes and Iambres, and would do by other false Teachers, 2 Tim. 3. 9. Not suffering him to proceed any further,
God therein dealing by him, as the Apostle there Says he had done by Jannes and Jambres, and would do by other false Teachers, 2 Tim. 3. 9. Not suffering him to proceed any further,
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It is the Character which the Apostle giveth of the great Antichrist, 2 Thess. 2. 9. He is one, whose coming is after the working of Satan, with all powers and signes, and lying wonders.
It is the Character which the Apostle gives of the great Antichrist, 2 Thess 2. 9. He is one, whose coming is After the working of Satan, with all Powers and Signs, and lying wonders.
A description fitly agreeing to the Antichrist of Rome, who maketh use of this as a speciall meanes for the confirming and upholding of his erroneous doctrines, and false worships.
A description fitly agreeing to the Antichrist of Rome, who makes use of this as a special means for the confirming and upholding of his erroneous doctrines, and false worships.
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Among all the Engines which he employeth in this way, there is none more usuall, or effectuall then this, this of Lying wonders; NONLATINALPHABET, Wonders of deceit, deceitful wonders.
Among all the Engines which he employeth in this Way, there is none more usual, or effectual then this, this of Lying wonders;, Wonders of deceit, deceitful wonders.
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Therein shewing himself to be the Antichrist, Aemulum Christi, (as the word Antichrist may be expounded) Christs Ape (as it were) emulating and imitating of him in things not imitable.
Therein showing himself to be the Antichrist, Aemulum Christ, (as the word Antichrist may be expounded) Christ Ape (as it were) emulating and imitating of him in things not imitable.
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This was Christs way of confirming his doctrine, by Miracles, and wonders, and signes, which God did by him (as the Apostle Peter tells the Jewes, Act. 2. 22.) And by the like means Antichrist attempteth the confirming of his doctrine, his coming being after the working of Satan, with all power and signes, and lying wonders.
This was Christ Way of confirming his Doctrine, by Miracles, and wonders, and Signs, which God did by him (as the Apostle Peter tells the Jews, Act. 2. 22.) And by the like means Antichrist attempteth the confirming of his Doctrine, his coming being After the working of Satan, with all power and Signs, and lying wonders.
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And the like hath been the practice of divers other Hereticks, and false teachers. Some of which are said to be abroad among our selves in this Nation at this day, who pretend as to Revelations, so to Miracles. Of all which we are to judge as of the former.
And the like hath been the practice of diverse other Heretics, and false Teachers. some of which Are said to be abroad among our selves in this nation At this day, who pretend as to Revelations, so to Miracles. Of all which we Are to judge as of the former.
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And these are some of those false dice, those false Arguments, which these spirituall Cheaters, false teachers make use of in the seducing of simple and unstable soules.
And these Are Some of those false dice, those false Arguments, which these spiritual Cheaters, false Teachers make use of in the seducing of simple and unstable Souls.
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They use to set a Glosse upon their doctrines. Even as Trades-men do upon their Stuffs and other Commodities, which they set a glosse upon, to make them more pleasing to the eye, and so the more vendible.
They use to Set a Gloss upon their doctrines. Even as Tradesmen do upon their Stuffs and other Commodities, which they Set a gloss upon, to make them more pleasing to the eye, and so the more vendible.
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This is that which St. Peter foretelleth and forewarneth the Primitive Christians of, 2 Pet. 2. where speaking of false Teachers, who should come among them, privily bringing in of damnable Heresies, verse 1. he addeth, ver. 3. And through Covetousnesse shall they with feigned words make merchandize of you.
This is that which Saint Peter foretelleth and forewarneth the Primitive Christians of, 2 Pet. 2. where speaking of false Teachers, who should come among them, privily bringing in of damnable Heresies, verse 1. he adds, ver. 3. And through Covetousness shall they with feigned words make merchandise of you.
As St. Peter describeth those seducers which he speaketh of, to be such as should speak great swelling words of vanity, 2 Pet. 2. 18. NONLATINALPHABET, praetumida, words swelling with pride,
As Saint Peter Describeth those seducers which he speaks of, to be such as should speak great swelling words of vanity, 2 Pet. 2. 18., praetumida, words swelling with pride,
And hereby they ofttimes exceedingly take the eares of the ignorant multitude, carrying them about like pitchers: So putting off their Doctrines, as cunning Chapmen do their Wares, which by their smooth Language,
And hereby they ofttimes exceedingly take the ears of the ignorant multitude, carrying them about like pitchers: So putting off their Doctrines, as cunning Chapmen do their Wares, which by their smooth Language,
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pretending to a more then ordinary Piety, and Sanctity. Thus doth Satan sometimes transform himself into an Angel of light, (as the Apostle speaketh, 2 Cor. 11. 14.) either assuming unto himself the like shape that some of the heavenly Angels have sometimes;
pretending to a more then ordinary Piety, and Sanctity. Thus does Satan sometime transform himself into an Angel of Light, (as the Apostle speaks, 2 Cor. 11. 14.) either assuming unto himself the like shape that Some of the heavenly Angels have sometime;
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So the Apostle there infers in the verse following, (ver. 15.) Therefore it is no great thing if his Ministers also be transformed as Ministers of righteousnesse.
So the Apostle there infers in the verse following, (ver. 15.) Therefore it is no great thing if his Ministers also be transformed as Ministers of righteousness.
Such were the Scribes and Pharisees in their time, whom our Saviour calleth whited, or painted Sepulchres, Mat. 23. 27. they were outwardly, seemingly very Religious, pretending to a high degree of Sanctity;
Such were the Scribes and Pharisees in their time, whom our Saviour calls whited, or painted Sepulchres, Mathew 23. 27. they were outwardly, seemingly very Religious, pretending to a high degree of Sanctity;
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to be more devout then others, For a pretence making long prayers, v. 14. and very zealous they were in their way, Compassing Sea and Land to make one Proselyte (as the next verse hath it):
to be more devout then Others, For a pretence making long Prayers, v. 14. and very zealous they were in their Way, Compassing Sea and Land to make one Proselyte (as the next verse hath it):
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And elsewhere we read how strict and precise they were in their outward deportment; in their habits, gestures, diet, washings, and such like ceremonial observances.
And elsewhere we read how strict and precise they were in their outward deportment; in their habits, gestures, diet, washings, and such like ceremonial observances.
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And such deceitful workers oft-times are false Teachers; having (as the Apostle saith of them, 2 Tim. 3. 5.) NONLATINALPHABET, a form, a shew of Godlinesse, pretending to extraordinary strictnesse.
And such deceitful workers ofttimes Are false Teachers; having (as the Apostle Says of them, 2 Tim. 3. 5.), a from, a show of Godliness, pretending to extraordinary strictness.
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who therein have been, and at this day are followed by those Religious Orders (as they call them) in the Church of Rome, both the Iesuitical and other, who tye themselves so strictly to their Rules, being many of them very exact and precise in the observation of them;
who therein have been, and At this day Are followed by those Religious Order (as they call them) in the Church of Rome, both the Jesuitical and other, who tie themselves so strictly to their Rules, being many of them very exact and precise in the observation of them;
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And it cannot but be thought that there are some false teachers at this day in this Nation, who do therein tread in their steps, making use of the same stratagem.
And it cannot but be Thought that there Are Some false Teachers At this day in this nation, who do therein tread in their steps, making use of the same stratagem.
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who having the persons of men in admiration, do readily yield up themselves to them, to be carried about by those divers and strange doctrines which they hold forth to them.
who having the Persons of men in admiration, do readily yield up themselves to them, to be carried about by those diverse and strange doctrines which they hold forth to them.
And thus have I done with the first of these Heads, from which this dangerous seduction may be conceived to arise, viz. Somewhat in the Teachers of these Doctrines, Their Activity, their Subtilty shewed in their deceitful Arguments, fetched from Scripture wrested; from Reason abused; from Custome alledged; backed with pretended Revelations and Miracles; and set off by false Glosses put upon their doctrines,
And thus have I done with the First of these Heads, from which this dangerous seduction may be conceived to arise, viz. Somewhat in the Teachers of these Doctrines, Their Activity, their Subtlety showed in their deceitful Arguments, fetched from Scripture wrested; from Reason abused; from Custom alleged; backed with pretended Revelations and Miracles; and Set off by false Glosses put upon their doctrines,
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To all which I might yet adde two other Qualifications, which being sometimes found in the Teachers of these Doctrines, do not a little promote this Seduction in the Hearers of them; as, viz.
To all which I might yet add two other Qualifications, which being sometime found in the Teachers of these Doctrines, do not a little promote this Seduction in the Hearers of them; as, viz.
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And this is a weight which swayeth not a little in the vulgar balance. This it was that had a prevalent influence upon many of the Iewes; the reputed learning of the Scribes and Pharisees, who were their Teachers. Them they looked upon as great Doctours, as Scribes fully instructed unto the Kingdom of heaven;
And this is a weight which swayeth not a little in the Vulgar balance. This it was that had a prevalent influence upon many of the Iewes; the reputed learning of the Scribes and Pharisees, who were their Teachers. Them they looked upon as great Doctors, as Scribes Fully instructed unto the Kingdom of heaven;
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If men of eminent learning (really or reputedly so) shall be turned aside from the truth, to the imbracing and holding forth of any errour, (as sometimes,
If men of eminent learning (really or reputedly so) shall be turned aside from the truth, to the embracing and holding forth of any error, (as sometime,
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if those who being unlearned themselves, have them in admiration that way, and look upon them in Spirituals, (as Achitophel in his time was accounted for Politicks, 2 Sam. 16. 23.) as the Oracles of God, be carried about with them, after them.
if those who being unlearned themselves, have them in admiration that Way, and look upon them in Spirituals, (as Ahithophel in his time was accounted for Politics, 2 Sam. 16. 23.) as the Oracles of God, be carried about with them, After them.
Now being so, and being themselves seduced (which the most holy men are subject to) they become eminently instrumental in seducing of others, upon whom their example hath a prevalent influence.
Now being so, and being themselves seduced (which the most holy men Are Subject to) they become eminently instrumental in seducing of Others, upon whom their Exampl hath a prevalent influence.
That was Peters case, recorded by St. Paul, Gal. 2. He being through fear of scandal fallen into a scandalous dissimulation, Iudaizing with the Iewes, for fear of displeasing them, in the observation of some Legal Ceremonies, which before being among the Gentiles, he had seemed to renounce and disclaim, by this meanes he drew many after him.
That was Peter's case, recorded by Saint Paul, Gal. 2. He being through Fear of scandal fallen into a scandalous dissimulation, Judaizing with the Iewes, for Fear of displeasing them, in the observation of Some Legal Ceremonies, which before being among the Gentiles, he had seemed to renounce and disclaim, by this means he drew many After him.
Of such prevalency oft-times are the examples of men eminent for piety and holinesse (as Peter was) that if they miscarry whether in Practice or Doctrine, they draw many other well-meaning, but unstable soules after them.
Of such prevalency ofttimes Are the Examples of men eminent for piety and holiness (as Peter was) that if they miscarry whither in Practice or Doctrine, they draw many other well-meaning, but unstable Souls After them.
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like Quicksilver, which cannot be fixed, NONLATINALPHABET, like a man standing upon one leg, wavering and unsteady, unstable in all their wayes (as Saint Iames hath it, Iam. 1. 8.).
like Quicksilver, which cannot be fixed,, like a man standing upon one leg, wavering and unsteady, unstable in all their ways (as Saint James hath it, Iam. 1. 8.).
2. Others who have no such defect in nature, yet are Chaffe still, and that in regard of spiritual vanity. Having at the best but the empty husk of an outward Profession, wanting the inward grain, the truth and kernel of Grace. This it is,
2. Others who have no such defect in nature, yet Are Chaff still, and that in regard of spiritual vanity. Having At the best but the empty husk of an outward Profession, wanting the inward grain, the truth and kernel of Grace. This it is,
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as the latter part of the Text will shew us, [ It is good that the heart be established with Grace ] This is the ballast of the soul. Now what wonder is it to see unballasted vessels, light Skiffs and Cockboats, to be tossed to and fro upon the waves? (a Metaphor to which the Apostle alludes, Eph. 4. 14. Be not tossed to and fro; NONLATINALPHABET,);
as the latter part of the Text will show us, [ It is good that the heart be established with Grace ] This is the ballast of the soul. Now what wonder is it to see unballasted vessels, Light Skiffs and Cockboats, to be tossed to and from upon the waves? (a Metaphor to which the Apostle alludes, Ephesians 4. 14. Be not tossed to and from;,);
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or to see light and empty clouds, Clouds without water (which is St. Iude 's Comparison, verse 12. of his Epistle, borrowed from St. Peter, 2 Epist. 2. 17.) carried about this way or that way, which way soever the wind bloweth.
or to see Light and empty Clouds, Clouds without water (which is Saint Iude is Comparison, verse 12. of his Epistle, borrowed from Saint Peter, 2 Epistle 2. 17.) carried about this Way or that Way, which Way soever the wind blows.
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yet they are but Children. So Paul looked upon some of his Corinthians, when he wrote that Epistle to them, 1 Cor. 3. 1. And I, brethren, (saith he) could not speak unto you,
yet they Are but Children. So Paul looked upon Some of his Corinthians, when he wrote that Epistle to them, 1 Cor. 3. 1. And I, brothers, (Says he) could not speak unto you,
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They were such as had received the first-fruits of the Spirit, and so were in measure Spiritual, yet he calleth them Carnal, which he doth Comparatively, in as much as there was a great deal of Carnality yet in them, much flesh, and little Spirit. And they were Babes in Christ; NONLATINALPHABET.
They were such as had received the Firstfruits of the Spirit, and so were in measure Spiritual, yet he calls them Carnal, which he does Comparatively, in as much as there was a great deal of Carnality yet in them, much Flesh, and little Spirit. And they were Babes in christ;.
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Children in understanding, (as the Apostle explains it, 1 Cor. 14. 20.) Unskilful in the Word of Righteousnesse (as those Babes are described, Heb. 5. 13.) Such there are some (and too many) among us at this day, who (it may be) have been old standers in the Churches Grove; they have been long in Christ before many others, (as Paul saith of Andronicus and Iunia, that they were in Christ before him, Rom. 16. 7.) and yet they are but Dwarfe-trees, (like the Adam Apple-tree) Babes. Children in understanding.
Children in understanding, (as the Apostle explains it, 1 Cor. 14. 20.) Unskilful in the Word of Righteousness (as those Babes Are described, Hebrew 5. 13.) Such there Are Some (and too many) among us At this day, who (it may be) have been old standers in the Churches Grove; they have been long in christ before many Others, (as Paul Says of Andronicus and Iunia, that they were in christ before him, Rom. 16. 7.) and yet they Are but Dwarf-trees, (like the Adam Apple tree) Babes. Children in understanding.
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So the Apostle complaines of some of his Hebrewes, Heb. 5. 12. When for the time ye ought to be Teachers, ye have need that one teach you again, which be the first Principles of the Oracles of God,
So the Apostle complains of Some of his Hebrews, Hebrew 5. 12. When for the time you ought to be Teachers, you have need that one teach you again, which be the First Principles of the Oracles of God,
They have been a long time Scholars in Christs School, and have not wanted meanes of Instruction, such as, had not they been wanting to themselves and them in the improvement thereof, they might have been in a degree, NONLATINALPHABET, (as the Apostle there calleth them;
They have been a long time Scholars in Christ School, and have not wanted means of Instruction, such as, had not they been wanting to themselves and them in the improvement thereof, they might have been in a degree,, (as the Apostle there calls them;
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But through that neglect they still continue Babes, Children, such as have need to be Catechized, and instructed in some of the principles of Christian Religion.
But through that neglect they still continue Babes, Children, such as have need to be Catechized, and instructed in Some of the principles of Christian Religion.
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Thus (it may be) they have good Affections, but weak Iudgments; having but little knowledge, lesse Experience. And by this means they come to be unstable soules, (as St. Peter calleth them, 2 Pet. 2. 14.) NONLATINALPHABET, not well grounded.
Thus (it may be) they have good Affections, but weak Judgments; having but little knowledge, less Experience. And by this means they come to be unstable Souls, (as Saint Peter calls them, 2 Pet. 2. 14.), not well grounded.
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where speaking of those impious and blasphemous seducers which were to come, he saith, They should beguile unstable soules. NONLATINALPHABET, Inescantes, a Metaphor taken either from Fowlers, who by their Calls, and Stales, and other devices, draw the simple birds in to their Nets or Snares; or rather from Anglers, who by covering their hooks with deceitful baits, take the silly fishes.
where speaking of those impious and blasphemous seducers which were to come, he Says, They should beguile unstable Souls., Inescantes, a Metaphor taken either from Fowlers, who by their Calls, and Stales, and other devices, draw the simple Birds in to their Nets or Snares; or rather from Anglers, who by covering their hooks with deceitful baits, take the silly Fish.
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Wanting judgment, and so not being able to discern the hook that lyeth hid under the bait that is presented to them, to see the danger of those erroneous doctrines, which are held forth unto them under fair and specious pretences, they are by that means taken and carried away by them.
Wanting judgement, and so not being able to discern the hook that lies hid under the bait that is presented to them, to see the danger of those erroneous doctrines, which Are held forth unto them under fair and specious pretences, they Are by that means taken and carried away by them.
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they have good desires, good Affections, and such as both have had, and have ( reall Saints being through Grace exempted from a Total and final Apostasle ) the truth of Grace in them;
they have good Desires, good Affections, and such as both have had, and have (real Saints being through Grace exempted from a Total and final Apostasle) the truth of Grace in them;
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yet being but Children, not well grounded in the truths of God, and so wanting judgment to discern betwixt truth and falshood, they are drawn aside out of the way of truth, to the imbracing of dangerous,
yet being but Children, not well grounded in the truths of God, and so wanting judgement to discern betwixt truth and falsehood, they Are drawn aside out of the Way of truth, to the embracing of dangerous,
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Or (in the third place) they may be for a time Blinded, or Blindfolded. Even as men sometimes deal by their horses, which they first blindfold, by putting some covering over their eyes,
Or (in the third place) they may be for a time Blinded, or Blindfolded. Even as men sometime deal by their Horses, which they First blindfold, by putting Some covering over their eyes,
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and then make them go round in their Mills; So dealeth Satan sometimes by some Christians, the eyes of whose understanding God hath opened, inlightning them with the saving knowledge of his truth, revealing Christ unto them,
and then make them go round in their Mills; So deals Satan sometime by Some Christians, the eyes of whose understanding God hath opened, enlightening them with the Saving knowledge of his truth, revealing christ unto them,
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and in them, (as the Apostle speaketh of himself, Gal. 1. 16.) though he cannot put out their eyes (as the Philistines did Sampsons, Judg. 16. 21.) quite extinguish and put out that spark of Divine light which God hath kindled in their heart,
and in them, (as the Apostle speaks of himself, Gal. 1. 16.) though he cannot put out their eyes (as the philistines did Sampsons, Judges 16. 21.) quite extinguish and put out that spark of Divine Light which God hath kindled in their heart,
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yet (possibly) for the time he may blindfold them through his Temptations; and so by that means carry them about to the imbracing of divers and strange doctrines. And this he doth divers wayes, according to the divers kinds of Temptations which he maketh use of; as, viz.
yet (possibly) for the time he may blindfold them through his Temptations; and so by that means carry them about to the embracing of diverse and strange doctrines. And this he does diverse ways, according to the diverse Kinds of Temptations which he makes use of; as, viz.
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but not according to knowledge, Rom. 10. 2. Even as it was with himself before his Conversion (as he tells them, Act. 22. 3) so was it with them, they were zealous towards God, many of them bearing an earnest affection to his glory,
but not according to knowledge, Rom. 10. 2. Even as it was with himself before his Conversion (as he tells them, Act. 22. 3) so was it with them, they were zealous towards God, many of them bearing an earnest affection to his glory,
they have good intentions, and strong Affections, but wanting a due proportion of knowledge for the regulating of that zeal, it becometh to them as a mist before their eyes, hindering their sight;
they have good intentions, and strong Affections, but wanting a due proportion of knowledge for the regulating of that zeal, it Becometh to them as a missed before their eyes, hindering their sighed;
so as through the vehemency of that boyling Passion foming up from the heart to the head, they do not so judiciously discern betwixt things that differ,
so as through the vehemency of that boiling Passion foaming up from the heart to the head, they do not so judiciously discern betwixt things that differ,
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and so are carried, as into some unadvised actions, so also to the imbracing of some erroneous Opinions, which have some shew and semblance of piety in them.
and so Are carried, as into Some unadvised actions, so also to the embracing of Some erroneous Opinions, which have Some show and semblance of piety in them.
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This was that which wrought that strange change upon Peter, turning him about contrary to his confident resolutions, to the denying and abjuring of his Lord and Master, Matth. 26. 70, 71. Fear having possessed his heart, it for the present bred a sudden vertigo in his head, so as he was turned about like a wheel by the hand of every damsel.
This was that which wrought that strange change upon Peter, turning him about contrary to his confident resolutions, to the denying and abjuring of his Lord and Master, Matthew 26. 70, 71. fear having possessed his heart, it for the present bred a sudden vertigo in his head, so as he was turned about like a wheel by the hand of every damsel.
as Nicodemus did, who came to Christ only by night, Ioh. 3. 2. This he did for fear of the Iewes. Which so far in those times prevailed with many true believers, whose hearts were towards Christ, that they durst not own him.
as Nicodemus did, who Come to christ only by night, John 3. 2. This he did for Fear of the Iewes. Which so Far in those times prevailed with many true believers, whose hearts were towards christ, that they durst not own him.
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That was the case of those Primitive Christians among the Jewes, whom Paul saith that he by his persecuting of them, caused to blaspheme, Act. 26. 11. to deny Christ,
That was the case of those Primitive Christians among the Jews, whom Paul Says that he by his persecuting of them, caused to Blaspheme, Act. 26. 11. to deny christ,
So is it with grosse Hypocrites. With them NONLATINALPHABET & NONLATINALPHABET, are all one, Gain is Godlinesse (as the Apostle saith of some seducers in his time, 1 Tim. 6. 5.) they make it their design to turn that way which may bring in the best income of profit to them;
So is it with gross Hypocrites. With them &, Are all one, Gain is Godliness (as the Apostle Says of Some seducers in his time, 1 Tim. 6. 5.) they make it their Design to turn that Way which may bring in the best income of profit to them;
which (as Diodate notes upon it) the Italian version understands of some who were seduced by those false Teachers spoken of before, verse 4. rendring it, They suffered themselves to be carried away;
which (as Diodate notes upon it) the Italian version understands of Some who were seduced by those false Teachers spoken of before, verse 4. rendering it, They suffered themselves to be carried away;
that is, (as he expounds it) they were carried away by the bait of gain, which they ran greedily after. NONLATINALPHABET, (saith the Original) a word very Emphatical, properly signifying Effusi sunt, or erant, They were poured out; a Metaphor taken from water in a Bottle, which being poured forth maketh haste to get out (as our New Annotation explains it). Even so did they;
that is, (as he expounds it) they were carried away by the bait of gain, which they ran greedily After., (Says the Original) a word very Emphatical, properly signifying Effusi sunt, or Erant, They were poured out; a Metaphor taken from water in a Bottle, which being poured forth makes haste to get out (as our New Annotation explains it). Even so did they;
And I wish there were no cause to suspect that there should be any such by and base respects in the hearts of any whom the judgment of Charity looketh upon as truly godly. Possibly thus it may be;
And I wish there were no cause to suspect that there should be any such by and base respects in the hearts of any whom the judgement of Charity looks upon as truly godly. Possibly thus it may be;
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Some whose hearts are right and sound in the main, yet they may be drawn aside to the imbracing of some opinions and waies, which were it not for some temporal advantage they expect to meet with in them,
some whose hearts Are right and found in the main, yet they may be drawn aside to the embracing of Some opinions and ways, which were it not for Some temporal advantage they expect to meet with in them,
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Even as it is said of a Gift, a Bribe, Exod. 23. 8. A gift blindeth the wise, (the seeing, as the Originall hath it) dimming the eyes of Judgement and Conscience in those who are otherwise understanding and Judicious, [ And perverteth the words of the righteous ], causing them neither to speak nor judge aright, according to the evidence of truth given into them.
Even as it is said of a Gift, a Bribe, Exod 23. 8. A gift blinds the wise, (the seeing, as the Original hath it) dimming the eyes of Judgement and Conscience in those who Are otherwise understanding and Judicious, [ And perverteth the words of the righteous ], causing them neither to speak nor judge aright, according to the evidence of truth given into them.
And truly it is to be feared, such effect sometimes the hope of Gain may have upon some who are otherwise godly, that it is like a Pearl in their eye, dimming their sight for the present,
And truly it is to be feared, such Effect sometime the hope of Gain may have upon Some who Are otherwise godly, that it is like a Pearl in their eye, dimming their sighed for the present,
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having nothing else to commend them but onely their Novelty and strangenesse. They are New and strange. And Oh! how taking is this with many? And that not onely with Children, who are apt to be taken with novelties; such things as they have not seen before, be they never such toyes,
having nothing Else to commend them but only their Novelty and strangeness. They Are New and strange. And Oh! how taking is this with many? And that not only with Children, who Are apt to be taken with novelties; such things as they have not seen before, be they never such toys,
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and hair, &c. though in themselves never so undecent and unbecoming, (as divers of the fashions at this day are) but onely this, they are divers and strange? And what is it that induceth the impure Adulterer sometimes to forsake the wife of his youth, being both for her person and Condition every waies amiable, to imbrace the bosome of another no waies to be compared with her? why, onely this, she is a stranger, the strange woman (as Solomon calleth the Harlot, Prov. 5. 20. and often elsewhere).
and hair, etc. though in themselves never so undecent and unbecoming, (as diverse of the fashions At this day Are) but only this, they Are diverse and strange? And what is it that induceth the impure Adulterer sometime to forsake the wife of his youth, being both for her person and Condition every ways amiable, to embrace the bosom of Another no ways to be compared with her? why, only this, she is a stranger, the strange woman (as Solomon calls the Harlot, Curae 5. 20. and often elsewhere).
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And so for the abominable Sodomite to commit that horrid sin against nature, but onely because it is (as St. Iude calleth it, v. 7.) Strange flesh, of another sex.
And so for the abominable Sodomite to commit that horrid since against nature, but only Because it is (as Saint Iude calls it, v. 7.) Strange Flesh, of Another sex.
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because it was New and Strange. May we know (say they) what this new doctrine whereof thou speakest is? For thou bringest certain strange things to our eares;
Because it was New and Strange. May we know (say they) what this new Doctrine whereof thou Speakest is? For thou bringest certain strange things to our ears;
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And in likelihood, this it is which moveth some, and not a few, at this day, to run after some Teachers, and to listen after some doctrines: Onely because they are new and strange. So the Apostle foretold that it should be, 2 Tim. 4. 3. The time will come (saith he) when they (speaking of some Christians) will not endure sound doctrine;
And in likelihood, this it is which moves Some, and not a few, At this day, to run After Some Teachers, and to listen After Some doctrines: Only Because they Are new and strange. So the Apostle foretold that it should be, 2 Tim. 4. 3. The time will come (Says he) when they (speaking of Some Christians) will not endure found Doctrine;
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crying up new Teachers, and New doctrines; thereby shewing that they are infected with this Leprosie, this Itch. 2. It may be they are such Doctrines as gratifie the flesh. Such was that first divers and strange doctrine that was ever held forth in the world;
crying up new Teachers, and New doctrines; thereby showing that they Are infected with this Leprosy, this Itch. 2. It may be they Are such Doctrines as gratify the Flesh. Such was that First diverse and strange Doctrine that was ever held forth in the world;
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And such were some of those doctrines which were held forth by some false Teachers in the Primitive times, which were so taking with divers, whereof St. Peter speaketh, 2 Pet. 2. 18. For when they speak great swelling words of vanity (saith he) they allure through the lusts of the flesh, through much wantonnesse, those that were clean escaped from them who live in errour.
And such were Some of those doctrines which were held forth by Some false Teachers in the Primitive times, which were so taking with diverse, whereof Saint Peter speaks, 2 Pet. 2. 18. For when they speak great swelling words of vanity (Says he) they allure through the Lustiest of the Flesh, through much wantonness, those that were clean escaped from them who live in error.
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as the verse following explains it [ While they promise them liberty, &c. ], so turning the grace of God into lasciviousnesse, (as St. Iude, having an eye to that of Peter, expresseth it, Iude 4.) And by this meanes they allured some, who (as St. Peter there describeth them) were clean escaped from them who live in errour;
as the verse following explains it [ While they promise them liberty, etc. ], so turning the grace of God into lasciviousness, (as Saint Iude, having an eye to that of Peter, Expresses it, Iude 4.) And by this means they allured Some, who (as Saint Peter there Describeth them) were clean escaped from them who live in error;
that is, either true Converts, NONLATINALPHABET (as most Copies have it) qui verè effugerant (as Beza translates it) such as were really, and truly converted.
that is, either true Converts, (as most Copies have it) qui verè effugerant (as Beza translates it) such as were really, and truly converted.
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Or however, such as had onely renounced Idolatry, and made an outward profession of the Christian Religion, withall, walking answerably to that Profession, without any just scandall.
Or however, such as had only renounced Idolatry, and made an outward profession of the Christian Religion, withal, walking answerably to that Profession, without any just scandal.
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Yet they were taken by these Anglers; as the word there imports, (being the same with that which we met with before in the 14. verse of that Chapter). NONLATINALPHABET, Inescant, i. e.
Yet they were taken by these Anglers; as the word there imports, (being the same with that which we met with before in the 14. verse of that Chapter)., Inescant, i. e.
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quas• pisces hamo captant (as Beza interpreteth it), they take them as Fishes with a Hook and a Bait. And (questionlesse) in this very way have not a few of late times in this Nation been taken by divers of those false doctrines which have been spread abroad.
quas• pisces hamo captant (as Beza interpreteth it), they take them as Fish with a Hook and a Bait. And (questionless) in this very Way have not a few of late times in this nation been taken by diverse of those false doctrines which have been spread abroad.
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They being such doctrines as gratifie the flesh, indulge men in a great deal of loosnesse and licentiousnesse under the pretence of Christian and Gospel-liberty; giving allowance unto them in some unwarrantable practices, which true Religion will not admit.
They being such doctrines as gratify the Flesh, indulge men in a great deal of looseness and licentiousness under the pretence of Christian and gospel liberty; giving allowance unto them in Some unwarrantable practices, which true Religion will not admit.
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Which (no question) cannot but be a very prevaient Argument with such as the Apostle calleth NONLATINALPHABET or NONLATINALPHABET, 1 Cor. 2. 14. meer naturall men, who have no other guide but the light of Reason to follow.
Which (no question) cannot but be a very prevaient Argument with such as the Apostle calls or, 1 Cor. 2. 14. mere natural men, who have no other guide but the Light of Reason to follow.
as, viz. the doctrine of the Trinity; the Incarnation of Christ, the Creation of the World, and the Resurrection of the Body ▪ all which being contrary to Philosophicall principles, and so not to be comprehended by Reason, upon that ground he disswadeth men from the belief of them.
as, viz. the Doctrine of the Trinity; the Incarnation of christ, the Creation of the World, and the Resurrection of the Body ▪ all which being contrary to Philosophical principles, and so not to be comprehended by Reason, upon that ground he dissuadeth men from the belief of them.
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And by the same means he seduceth and draweth them into dangerous, yea, into pernicious and damnable errours; presenting them unto them as doctrines most consonant and agreeable to their Carnal Reason. Such are the doctrines,
And by the same means he seduceth and draws them into dangerous, yea, into pernicious and damnable errors; presenting them unto them as doctrines most consonant and agreeable to their Carnal Reason. Such Are the doctrines,
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as of some other Sects amongst us, so in special of that, of all other (in my eyes) the most dangerous, the Socinian: which by this Engine seeks to undermine divers of the Principles of Christian Religion,
as of Some other Sects among us, so in special of that, of all other (in my eyes) the most dangerous, the Socinian: which by this Engine seeks to undermine diverse of the Principles of Christian Religion,
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because they are not consonant and agreeable to their Reason, though never so clearly held forth to the eye of faith in Scripture. And upon this foundation it is that they erect and build their own divers and strange doctrines: which (presuming themselves to be great Masters of Reason ) with much confidence they hold forth, to the seducing of some, who are willing to hearken to them,
Because they Are not consonant and agreeable to their Reason, though never so clearly held forth to the eye of faith in Scripture. And upon this Foundation it is that they erect and built their own diverse and strange doctrines: which (presuming themselves to be great Masters of Reason) with much confidence they hold forth, to the seducing of Some, who Are willing to harken to them,
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Some of them pretending to an high advancement of free Grace, which in it self is a glorious doctrine. Such is that Arminian doctrine, (which it seemeth is of late crept into this place, being brought in by some who creep into houses, and so beguile unstable soules ), I mean the Doctrine of Universal Redemption, with its Attendants, (as Errour seldome goeth alone), which is cryed up as a doctrine highly advancing and magnifying the grace of God, by this extending it to the Universality of Mankind, far above that which confines it to a select number:
some of them pretending to an high advancement of free Grace, which in it self is a glorious Doctrine. Such is that Arminian Doctrine, (which it seems is of late crept into this place, being brought in by Some who creep into houses, and so beguile unstable Souls), I mean the Doctrine of Universal Redemption, with its Attendants, (as Error seldom Goes alone), which is cried up as a Doctrine highly advancing and magnifying the grace of God, by this extending it to the Universality of Mankind, Far above that which confines it to a select number:
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so as nothing is done, or intended more for one then another, where is then that speciall differencing and distinguishing Grace of God, which is so admired by the Apostle in divers of his Epistles? So as in truth this doctrine, being rightly scanned, is not an exaltation of Grace,
so as nothing is done, or intended more for one then Another, where is then that special differencing and distinguishing Grace of God, which is so admired by the Apostle in diverse of his Epistles? So as in truth this Doctrine, being rightly scanned, is not an exaltation of Grace,
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And thus I have now (through the good hand of my God leading me along) dispatched the former of my tasks, that which I intended by way of doctrinal Explication and Illustration. Wherein I have shewed you what is meant by Divers and strange Doctrines, and what by being carried about with those Doctrines.
And thus I have now (through the good hand of my God leading me along) dispatched the former of my tasks, that which I intended by Way of doctrinal Explication and Illustration. Wherein I have showed you what is meant by Diverse and strange Doctrines, and what by being carried about with those Doctrines.
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Where (in the first place) I might here make a stand, and take a just and sad Lamentation, pouring forth my soul in bemoaning the present state and condition of the Church of God in this Nation.
Where (in the First place) I might Here make a stand, and take a just and sad Lamentation, pouring forth my soul in bemoaning the present state and condition of the Church of God in this nation.
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Wherein, (Lord!) what variety of strange doctrines are there to be found? And how many every where carried about with them? For Doctrines, how divers? and many of them how strange? Surely Africa was never more fruitful in variety of Monsters, then England is at this day in variety of Opinions: divers of which are so monstrous,
Wherein, (Lord!) what variety of strange doctrines Are there to be found? And how many every where carried about with them? For Doctrines, how diverse? and many of them how strange? Surely Africa was never more fruitful in variety of Monsters, then England is At this day in variety of Opinions: diverse of which Are so monstrous,
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Look where we will, almost, how may we see wheeles turning about, Chaffe whirled about, Waves and Clouds driven about, unstable soules carried about with the wind of divers and strange doctrines.
Look where we will, almost, how may we see wheels turning about, Chaff whirled about, Waves and Clouds driven about, unstable Souls carried about with the wind of diverse and strange doctrines.
Should any of you, while your selves stand safe upon the shoare, see others, though Strangers, much more if friends, tossed upon the waves among Rocks or Quicksands, ready to perish every moment, I presume it could not but affect the flintiest heart among you.
Should any of you, while your selves stand safe upon the shore, see Others, though Strangers, much more if Friends, tossed upon the waves among Rocks or Quicksands, ready to perish every moment, I presume it could not but affect the flintiest heart among you.
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And surely such is the condition of many of your Brethren and Sisters at this day in this Nation, who are thus tossed to and fro with divers and strange doctrines, some of which are no better then Rocks and Quicksands, desperate,
And surely such is the condition of many of your Brothers and Sisters At this day in this nation, who Are thus tossed to and from with diverse and strange doctrines, Some of which Are no better then Rocks and Quicksands, desperate,
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when they shall see them carried about with divers and strange doctrines. So much we may learn from St. Peter, 2 ▪ Ep. 2. where speaking in the first verse of false Teachers, such as should broach damnable Heresies; and in the second verse, of their followers, which should not be few,
when they shall see them carried about with diverse and strange doctrines. So much we may Learn from Saint Peter, 2 ▪ Epistle 2. where speaking in the First verse of false Teachers, such as should broach damnable Heresies; and in the second verse, of their followers, which should not be few,
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by reason of those divers and strange doctrines which are to be found in it (some of them confessedly far worse then any that the Church of Rome is charged with),
by reason of those diverse and strange doctrines which Are to be found in it (Some of them confessedly Far Worse then any that the Church of Room is charged with),
And that especially by our Adversaries of Rome, who as they have ever been ready to cast this in the Protestants face, their divisions, so now questionlesse, they rejoyce in them, and triumph over them;
And that especially by our Adversaries of Room, who as they have ever been ready to cast this in the Protestants face, their divisions, so now questionless, they rejoice in them, and triumph over them;
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This cannot be the true Religion of God, the Professours whereof are so far from that which God hath promised to his Church under the Gospel, viz. Cor unum & via una, One Heart and one way. Thus are others offended hereat.
This cannot be the true Religion of God, the Professors whereof Are so Far from that which God hath promised to his Church under the Gospel, viz. Cor Unum & via una, One Heart and one Way. Thus Are Others offended hereat.
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For which most clear and expresse is that of St. Paul, who writing to Timothy, informs him hereof, 1 Tim. 4. 1. Now the Spirit speaketh expresly, that in the latter times some shall depart from the faith, giving heed to seducing spirits,
For which most clear and express is that of Saint Paul, who writing to Timothy, informs him hereof, 1 Tim. 4. 1. Now the Spirit speaks expressly, that in the latter times Some shall depart from the faith, giving heed to seducing spirits,
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and among other he reckoneth up this for one, that there should be some who should creep into houses, and lead captive silly women, &c. there should be many Seducers, and many seduced by them.
and among other he Reckoneth up this for one, that there should be Some who should creep into houses, and led captive silly women, etc. there should be many Seducers, and many seduced by them.
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after his departure from them, These things (saith he) have I spoken unto you, that ye should not be offended, Joh. 16. 1. And again, These things have I told you, that when the time shall come, ye may remember that I told you of them, v. 4. And to the very same end he elsewhere foretelleth in like manner of false Teachers that should come,
After his departure from them, These things (Says he) have I spoken unto you, that you should not be offended, John 16. 1. And again, These things have I told you, that when the time shall come, you may Remember that I told you of them, v. 4. And to the very same end he elsewhere foretelleth in like manner of false Teachers that should come,
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and shall shew great signes and wonders, insomuch that (if it were possible) they shall deceive the very Elect. So prevalent should they be in their seducements.
and shall show great Signs and wonders, insomuch that (if it were possible) they shall deceive the very Elect. So prevalent should they be in their seducements.
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Now taking notice hereof, take you heed that none of you be found in this number, that you be not also led away. So St. Peter presseth it in the close of his latter Epistle, 2 Pet. 3. 17. Having foretold them of (what we at this day see) false Teachers, and many that should be seduced by them, Ye therefore (beloved) (saith he) seeing ye know these things before, beware lest ye also being led away with the errour of the wicked, fall from your own steadfastnesse.
Now taking notice hereof, take you heed that none of you be found in this number, that you be not also led away. So Saint Peter Presseth it in the close of his latter Epistle, 2 Pet. 3. 17. Having foretold them of (what we At this day see) false Teachers, and many that should be seduced by them, You Therefore (Beloved) (Says he) seeing you know these things before, beware lest you also being led away with the error of the wicked, fallen from your own steadfastness.
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So Saint Iohn presseth it, making use of this very Argument to this very end, 2 Ep. v. 8. where speaking to the Elect Lady, and her Children, and exhorting them to constancy in the faith, which he doth the rather because of those false Teachers which were then abroad, of whom he speaketh, v. 7. For many deceivers have entred into the world ] Then he subjoynes, Look to your selves, that we lose not the things which we have wrought,
So Saint John Presseth it, making use of this very Argument to this very end, 2 Epistle v. 8. where speaking to the Elect Lady, and her Children, and exhorting them to constancy in the faith, which he does the rather Because of those false Teachers which were then abroad, of whom he speaks, v. 7. For many deceivers have entered into the world ] Then he subjoins, Look to your selves, that we loose not the things which we have wrought,
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We. So it is, where Christians come to Apostatize, to fall from the Truth which they have received and imbraced, there their Ministers, who have been their Teachers and Instructers, they lose the things which they have wrought;
We. So it is, where Christians come to Apostatise, to fallen from the Truth which they have received and embraced, there their Ministers, who have been their Teachers and Instructers, they loose the things which they have wrought;
That was the Confidence and Comfort of their Lord and Master, the Lord Christ, who complaining of the fruitlesnesse of his labours among the Iewes, (as he is brought in,
That was the Confidence and Comfort of their Lord and Master, the Lord christ, who complaining of the fruitlesnesse of his labours among the Iewes, (as he is brought in,
and personated by the Prophet Isaiah, being therein a Type of him) Isai. 49. he beareth up his spirit with this comfortable assurance, v. 4. Then I said, I have laboured in vain, I have spent my strength for nought, &c. yet surely my judgment is with the Lord,
and personated by the Prophet Isaiah, being therein a Type of him) Isaiah 49. he bears up his Spirit with this comfortable assurance, v. 4. Then I said, I have laboured in vain, I have spent my strength for nought, etc. yet surely my judgement is with the Lord,
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Being faithful in their Ministration, approving themselves unto God, in seeking his glory, and the good of his people, what ever the successe of their labours be,
Being faithful in their Ministration, approving themselves unto God, in seeking his glory, and the good of his people, what ever the success of their labours be,
Yea, and in some sense they may be said to lose part of their Reward hereafter. For if those whom they gain unto Christ are their Crown, and their, Glory, as the Apostle calleth them, Phil. 4. 1. Therefore, my brethren, dearly beloved,
Yea, and in Some sense they may be said to loose part of their Reward hereafter. For if those whom they gain unto christ Are their Crown, and their, Glory, as the Apostle calls them, Philip 4. 1. Therefore, my brothers, dearly Beloved,
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or joy, or Crown of rejoycing (saith he)? Are not even ye in the presence of our Lord Iesus Christ at his coming? For ye are our glory and Ioy. Now if so,
or joy, or Crown of rejoicing (Says he)? are not even you in the presence of our Lord Iesus christ At his coming? For you Are our glory and Joy Now if so,
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then the Apostatizing of those whom God hath (as to an outward Profession) given unto them, their falling off from the Truth received, is as the falling off of so many Pearles from their Crownes. And so by this meanes it cometh to passe, that they do not (as he there speaketh) receive their full reward.
then the Apostatizing of those whom God hath (as to an outward Profession) given unto them, their falling off from the Truth received, is as the falling off of so many Pearls from their Crowns. And so by this means it comes to pass, that they do not (as he there speaks) receive their full reward.
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If this be their Ioy to see those whom they have gained by their Ministery, to continue constant in the profession and practice of the Truth, (as it is) I rejoyced greatly (saith St. Iohn, writing to the Elect Lady in that his second Epistle) that I found of thy children walking in the truth, verse 4. And so writing to Gaius in the Epistle following, he tells him first,
If this be their Joy to see those whom they have gained by their Ministry, to continue constant in the profession and practice of the Truth, (as it is) I rejoiced greatly (Says Saint John, writing to the Elect Lady in that his second Epistle) that I found of thy children walking in the truth, verse 4. And so writing to Gaius in the Epistle following, he tells him First,
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Now (I say) if this be so great a joy to them, (as it is to all the faithfull Ministers of Christ, who do seriously intend, desire and endeavour the salvation of those committed to them) it cannot, on the other hand,
Now (I say) if this be so great a joy to them, (as it is to all the faithful Ministers of christ, who do seriously intend, desire and endeavour the salvation of those committed to them) it cannot, on the other hand,
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Even as it is with Natural Parents, (if they be not such as the Apostle speaketh of, Rom. 1. 31. NONLATINALPHABET, without natural affection ) it cannot but be a heartgrief to them, to see any of their Children whom they have bred and brought forth,
Even as it is with Natural Parents, (if they be not such as the Apostle speaks of, Rom. 1. 31., without natural affection) it cannot but be a heartgrief to them, to see any of their Children whom they have bred and brought forth,
Truly in like manner, it cannot but deeply affect the faithfull Ministers of Christ (who are as spiritual parents, as Paul calleth himself, 1. Cor. 4. 15) to see any of those whom God hath given them as Children, who have been (as it were) the labour and travell of their souls, to see them captived by Satan, to see them carried away by those Gipsies in Religion (of which there are many walking abroad in this Nation at this day), I mean Seducers, false Teachers, who by their Canting Language, and other like artifices, deceive simple soules,
Truly in like manner, it cannot but deeply affect the faithful Ministers of christ (who Are as spiritual Parents, as Paul calls himself, 1. Cor. 4. 15) to see any of those whom God hath given them as Children, who have been (as it were) the labour and travel of their Souls, to see them captived by Satan, to see them carried away by those Gipsies in Religion (of which there Are many walking abroad in this nation At this day), I mean Seducers, false Teachers, who by their Canting Language, and other like artifices, deceive simple Souls,
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This is that which the Apostle presseth upon his Hebrewes, v. 17. of this Chapter whereof the Text is part, ( Heb. 13. 17.) And let me presse the same upon you.
This is that which the Apostle Presseth upon his Hebrews, v. 17. of this Chapter whereof the Text is part, (Hebrew 13. 17.) And let me press the same upon you.
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but Ecclesiastical Ministers ), and submit your selves, for they watch for your soules, as they that must give account, that they may do it with joy (that they may (first) do their work with joy, going on chearfull in their Ministeriall service;
but Ecclesiastical Ministers), and submit your selves, for they watch for your Souls, as they that must give account, that they may do it with joy (that they may (First) do their work with joy, going on cheerful in their Ministerial service;
and (secondly) that they may give up their account with joy,) and not with grief. Which if they do, it will in the end prove a losse and grief to you, as well as them: So it there followeth.
and (secondly) that they may give up their account with joy,) and not with grief. Which if they do, it will in the end prove a loss and grief to you, as well as them: So it there follows.
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Whilest you do this for our sake, do it also for your own sake, that you may not lose your work and your Reward. So some Greek Copies (who are therein followed by the Vulgar Latin, and some other Translations, our own also taking notice of it in the Margin) read that forecited Text of St. Iohn, 2 Ep. v. 8. Look to your selves, that ye lose not those things which you have wrought, (or gained) but that ye may receive a full reward.
Whilst you do this for our sake, do it also for your own sake, that you may not loose your work and your Reward. So Some Greek Copies (who Are therein followed by the vulgar Latin, and Some other Translations, our own also taking notice of it in the Margin) read that forecited Text of Saint John, 2 Epistle v. 8. Look to your selves, that you loose not those things which you have wrought, (or gained) but that you may receive a full reward.
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For this expresse is that of the Lord by the Prophet Ezekiel, Chap. 18. 24. repeated and inculcated, Chap. 33. 12, 13, 18. When the righteous turneth away from his righteousnesse, &c. All his righteousnesse that he hath done shall not be mentioned, &c. So it is in doctrinall truths, as well as Practical performances. A professour turning aside from the way of truth, to the imbracing of Errour, thereby he blasteth all his former Profession, loseth the fruit and benefit of his former Faith, or seeming Holinesse. And unlesse he look to it betimes, may also lose that full Reward, (as the Apostle there calleth the reward of Eternal Life) NONLATINALPHABET, in as much as it is an abundant recompence for what ever any shall either do or suffer).
For this express is that of the Lord by the Prophet Ezekielem, Chap. 18. 24. repeated and inculcated, Chap. 33. 12, 13, 18. When the righteous turns away from his righteousness, etc. All his righteousness that he hath done shall not be mentioned, etc. So it is in doctrinal truths, as well as Practical performances. A professor turning aside from the Way of truth, to the embracing of Error, thereby he blasteth all his former Profession, loses the fruit and benefit of his former Faith, or seeming Holiness. And unless he look to it betimes, may also loose that full Reward, (as the Apostle there calls the reward of Eternal Life), in as much as it is an abundant recompense for what ever any shall either doe or suffer).
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We know what the Apostle saith of those Teachers, which build wood, and hay, and stubble upon the foundation, 1 Cor. 3. 12. Holding fast Christ, and his saving Truths, the Mystical and doctrinal foundations,
We know what the Apostle Says of those Teachers, which built wood, and hay, and stubble upon the Foundation, 1 Cor. 3. 12. Holding fast christ, and his Saving Truths, the Mystical and doctrinal foundations,
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yet raise and build some unwarrantable superstructures upon them, holding forth some doctrines that will not endure the Tryal; of such he saith, verse 15. that though their work be burnt, (as it shall be at that great day of tryal,
yet raise and built Some unwarrantable superstructures upon them, holding forth Some doctrines that will not endure the Trial; of such he Says, verse 15. that though their work be burned, (as it shall be At that great day of trial,
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when all things shall be tryed (as it were) by fire ), and themselves suffer losse, (lose the praise of their labour, which shall not be accepted or rewarded with God) yet they themselves shall be saved,
when all things shall be tried (as it were) by fire), and themselves suffer loss, (loose the praise of their labour, which shall not be accepted or rewarded with God) yet they themselves shall be saved,
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So long as they hold fast the Foundation, though they be (through infirmity) drawn aside into some Errours not fundamental, they may as to their persons, through the indulgent grace and mercy of God, be saved.
So long as they hold fast the Foundation, though they be (through infirmity) drawn aside into Some Errors not fundamental, they may as to their Persons, through the indulgent grace and mercy of God, be saved.
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But withall, who knoweth what the Consequence of those more venial Errors may be? when the wheel begins to turn, going down the Hill, who knoweth where it will stay? Not,
But withal, who Knoweth what the Consequence of those more venial Errors may be? when the wheel begins to turn, going down the Hill, who Knoweth where it will stay? Not,
And even so is it with poor seduced soules; if once they begin to be carried about with divers and strange doctrines, though of an inferiour concernment,
And even so is it with poor seduced Souls; if once they begin to be carried about with diverse and strange doctrines, though of an inferior concernment,
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if they once begin to fall from their steadfastnesse, who knoweth where they will rest? whether before they come to the bottome of the Hill, to the bottome of Hell, or no? I presume your own experience can furnish some of you with some instances of this kind:
if they once begin to fallen from their steadfastness, who Knoweth where they will rest? whither before they come to the bottom of the Hill, to the bottom of Hell, or no? I presume your own experience can furnish Some of you with Some instances of this kind:
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Of some, who beginning at the first with some smaller Errours, (as, viz. withdrawing themselves from the publick Assemblies), in processe of time, by turning and turning from one Errour to another, they have never left till they came to the very browe and brink of Hell;
Of Some, who beginning At the First with Some smaller Errors, (as, viz. withdrawing themselves from the public Assemblies), in process of time, by turning and turning from one Error to Another, they have never left till they Come to the very brow and brink of Hell;
O let these examples be as booyes, or Sea-marks unto you, to warn you to take heed of coming near those shelves, those quicksands, which they have thus made shipwrack upon.
O let these Examples be as boys, or Sea-marks unto you, to warn you to take heed of coming near those shelves, those quicksands, which they have thus made shipwreck upon.
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So much the Apostle intimates to his Colossians in that Text forecited, Col. 2. 8. Beware (saith he) lest any man spoyl you through Philosophy and vain deceit ].
So much the Apostle intimates to his colossians in that Text forecited, Col. 2. 8. Beware (Says he) lest any man spoil you through Philosophy and vain deceit ].
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spoyling them, not only of their goods, the things which they have wrought, and gained (as the Apostle there speaketh) but even of their soules, (unlesse God in mercy step in to their rescue);
spoiling them, not only of their goods, the things which they have wrought, and gained (as the Apostle there speaks) but even of their Souls, (unless God in mercy step in to their rescue);
as much as in them lyeth, giving them up as Captives unto Satan. As our Saviour saith of the Scribes and Pharisees, who were so zealous to instill their doctrines into others, to make proselytes, they thereby made them twofold more the children of Hell then themselves, Matth. 23. 15. Thus do false and Heretical Teachers, by their false and damnable doctrines, they beget Children of Hell; bringing men under the power of Satan to be taken and led Captive by him.
as much as in them lies, giving them up as Captives unto Satan. As our Saviour Says of the Scribes and Pharisees, who were so zealous to instill their doctrines into Others, to make Proselytes, they thereby made them twofold more the children of Hell then themselves, Matthew 23. 15. Thus do false and Heretical Teachers, by their false and damnable doctrines, they beget Children of Hell; bringing men under the power of Satan to be taken and led Captive by him.
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As therefore you love your selves, beware of such seducers, such seductions, that you be not thus carried about with such divers and strange doctrines.
As Therefore you love your selves, beware of such seducers, such seductions, that you be not thus carried about with such diverse and strange doctrines.
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And (in the third place) whilest herein you have respect to your Ministers and your selves, have the like also to the Church of God. This is a thing which all Christians, who professe themselves members of that mysticall Bodie, ought to have a special regard unto,
And (in the third place) whilst herein you have respect to your Ministers and your selves, have the like also to the Church of God. This is a thing which all Christians, who profess themselves members of that mystical Body, ought to have a special regard unto,
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This is one thing which Paul chargeth upon some of his Corinthians, that by their disorderly manner of administring and receiving of the Sacrament of the Lords Supper, and Celebrating their Lovefeasts before,
This is one thing which Paul charges upon Some of his Corinthians, that by their disorderly manner of administering and receiving of the Sacrament of the lords Supper, and Celebrating their Lovefeasts before,
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though some, and not a few, learned Expositors, and that not without some good shew of Reason for it, interpret of the place of the Churches meeting, which by a usual Metonymie, vulgarly is (and inoffensively may be) so called, Ecclesia, The Church: which place they might be said to have despised, in that they put no difference betwixt their own private houses and that;
though Some, and not a few, learned Expositors, and that not without Some good show of Reason for it, interpret of the place of the Churches meeting, which by a usual Metonymy, vulgarly is (and inoffensively may be) so called, Ecclesia, The Church: which place they might be said to have despised, in that they put no difference betwixt their own private houses and that;
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which, supposing it to be set apart for Religious services, ought not, without necessary cause, to have been imployed to other Civill, (much lesse Uncivil ) uses, (as it seemeth their meetings were).
which, supposing it to be Set apart for Religious services, ought not, without necessary cause, to have been employed to other Civil, (much less Uncivil) uses, (as it seems their meetings were).
Yet others, not inferiour to them, (to whom I professe my self rather to subscribe) understand it rather of the Mystical Church, the coetus fidelium, the Company of believers, either in that particular Congregation, or elsewhere.
Yet Others, not inferior to them, (to whom I profess my self rather to subscribe) understand it rather of the Mystical Church, the Coetus Fidelium, the Company of believers, either in that particular Congregation, or elsewhere.
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Which they do, without regarding the lawful and laudable usages and Customes of those Churches, do without any just ground and reason differ from them in matters of concernment.
Which they do, without regarding the lawful and laudable usages and Customs of those Churches, do without any just ground and reason differ from them in matters of concernment.
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Paul (in the Chapter last named) taxing another undecency in that Church of Corinth, viz. their women (some of them) having their heads and faces unveiled, uncovered in the publick Assemblies, he presumes this to be Argument sufficient to silence those, who ever they were, that should appear whether in defence of it, or contest about it;
Paul (in the Chapter last nam) taxing Another undecency in that Church of Corinth, viz. their women (Some of them) having their Heads and faces unveiled, uncovered in the public Assemblies, he Presumest this to be Argument sufficient to silence those, who ever they were, that should appear whither in defence of it, or contest about it;
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nor the Churches of God, 1 Cor. 11. 16. And if this be an interpretative despising of the Church, not to regard the Customes thereof, much more may it be so construed, to recede from the doctrine thereof;
nor the Churches of God, 1 Cor. 11. 16. And if this be an interpretative despising of the Church, not to regard the Customs thereof, much more may it be so construed, to recede from the Doctrine thereof;
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This do they who professing themselves to be children of this mother, yet desert her doctrine, suffering themselves to be thus carried about with such divers and strange doctrines. This is no small blemish in the Churches face.
This do they who professing themselves to be children of this mother, yet desert her Doctrine, suffering themselves to be thus carried about with such diverse and strange doctrines. This is no small blemish in the Churches face.
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as sometimes we do in barren soiles, such an intermixture of divers and strange weeds, and flowers, as Cockle and Darnel, Poppies, and Mayeweed, &c. all growing among the Wheat;
as sometime we do in barren soils, such an intermixture of diverse and strange weeds, and flowers, as Cockle and Darnel, Poppies, and Mayeweed, etc. all growing among the Wheat;
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Truth is but one, and that semper eadem, ever the same, being constant and immutable; like unto him who is the Authour of it, the God of truth, who saith of himself, I am the Lord, I change not, Mat. 3. 6. Now what a dishonour then is this? to have the Professours of it so unlike unto it self;
Truth is but one, and that semper Same, ever the same, being constant and immutable; like unto him who is the Author of it, the God of truth, who Says of himself, I am the Lord, I change not, Mathew 3. 6. Now what a dishonour then is this? to have the Professors of it so unlike unto it self;
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As if they were of Pilates race, who when Christ spake to him concerning the Truth, he replyeth, not without some Passion, And what is Truth? Joh. 13. 38. Truly such Scepticks in Religion are some,
As if they were of Pilate's raze, who when christ spoke to him Concerning the Truth, he Replieth, not without Some Passion, And what is Truth? John 13. 38. Truly such Sceptics in Religion Are Some,
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Fifthly, and lastly, let me beg this for the sake of your Lord and ours, even for Christ his sake. His Disciples and followers you professe your selves to be.
Fifthly, and lastly, let me beg this for the sake of your Lord and ours, even for christ his sake. His Disciples and followers you profess your selves to be.
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My sheep hear my voice, Joh. 10. 27. Those that are truly given unto Christ by the Election of God the Father, to be made partakers of the merit and benefit of his Redemption, to be justified and saved by and through him, they will hearken unto him speaking in the Gospel.
My sheep hear my voice, John 10. 27. Those that Are truly given unto christ by the Election of God the Father, to be made partakers of the merit and benefit of his Redemption, to be justified and saved by and through him, they will harken unto him speaking in the Gospel.
And O that all of you might in this way approve your selves to be in the number of these sheep! such as have Christs ear-mark upon you, by giving this honour unto Iesus Christ, to hear him.
And Oh that all of you might in this Way approve your selves to be in the number of these sheep! such as have Christ earmark upon you, by giving this honour unto Iesus christ, to hear him.
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This is my beloved Son, in whom I am well pleased, hear ye him, (saith the voice from heaven) Matth. 17. 5. A Prophet shall the Lord your God raise up unto you of your Brethren, like unto me;
This is my Beloved Son, in whom I am well pleased, hear you him, (Says the voice from heaven) Matthew 17. 5. A Prophet shall the Lord your God raise up unto you of your Brothers, like unto me;
him shall ye hear, (saith Moses, speaking of the Messia ) Deut. 18. 15. cited by Stephen, Act. 7. 37. Hear him; and in matters of Faith, onely him; Not hearkening to any other, who ever they are, that shall bring any divers and strange doctrines, contrary to,
him shall you hear, (Says Moses, speaking of the Messiah) Deuteronomy 18. 15. cited by Stephen, Act. 7. 37. Hear him; and in matters of Faith, only him; Not Harkening to any other, who ever they Are, that shall bring any diverse and strange doctrines, contrary to,
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This is that which Paul (with no little earnestnesse) presseth upon his Galatians, Gal. 1. 8. Though we, or an Angel from Heaven preach any other Gospel unto you,
This is that which Paul (with no little earnestness) Presseth upon his Galatians, Gal. 1. 8. Though we, or an Angel from Heaven preach any other Gospel unto you,
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If any (be they who, or what they will) shall preach another Gospel (as some such there are in this Nation at this day) then that which hath been preached to you by the faithfull Ministers of Jesus Christ, what ever they are (I say) let them be accursed. So look upon them,
If any (be they who, or what they will) shall preach Another Gospel (as Some such there Are in this nation At this day) then that which hath been preached to you by the faithful Ministers of jesus christ, what ever they Are (I say) let them be accursed. So look upon them,
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as being therein Instruments of the devil, no other but the spawn of that old Serpent, who having deceived your first Parent, now attempteth the like upon you. To proceed no further. Put these Arguments together;
as being therein Instruments of the Devil, no other but the spawn of that old Serpent, who having deceived your First Parent, now attempteth the like upon you. To proceed no further. Put these Arguments together;
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How shall we be preserved from this so dangerous a Vertigo? this turning sicknesse? How shall we be kept from being thus carried about, and carried away?
How shall we be preserved from this so dangerous a Vertigo? this turning sickness? How shall we be kept from being thus carried about, and carried away?
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1. Not of your own Strength. This it was that gave Peter that Turn in the High Priests Hall; even his standing upon his own legs, self-Confidence. Though all men shall be offended because of thee,
1. Not of your own Strength. This it was that gave Peter that Turn in the High Priests Hall; even his standing upon his own legs, self-Confidence. Though all men shall be offended Because of thee,
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yet will I never be offended, (saith he to his Master) Matth. 26. 33. This he spake in confidence of his own strength; and therefore he was left by his Master to that sad experience of his own weaknesse. Let his miscarriage be a warning to all that hear of it, to teach them while they stand, to take heed lest they fall. That is the Apostles counsel, 1 Cor. 10. 12. Let him that thinketh he standeth, take heed lest he fall.
yet will I never be offended, (Says he to his Master) Matthew 26. 33. This he spoke in confidence of his own strength; and Therefore he was left by his Master to that sad experience of his own weakness. Let his miscarriage be a warning to all that hear of it, to teach them while they stand, to take heed lest they fallen. That is the Apostles counsel, 1 Cor. 10. 12. Let him that Thinketh he Stands, take heed lest he fallen.
That is the same Apostles advice to his Romans, and other Gentile Christians, Rom. 11. 20. where speaking of the just Rejection of the Iew, and the gracious Reception of the Gentile in their stead, he maketh this use of it.
That is the same Apostles Advice to his Romans, and other Gentile Christians, Rom. 11. 20. where speaking of the just Rejection of the Iew, and the gracious Reception of the Gentile in their stead, he makes this use of it.
NONLATINALPHABET, Have not high thoughts of your selves, but fear; not with a fear of diffidence and distrust, but of Circumspection, and watchfulnesse. A useful direction, very proper in the present Case.
, Have not high thoughts of your selves, but Fear; not with a Fear of diffidence and distrust, but of Circumspection, and watchfulness. A useful direction, very proper in the present Case.
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And therefore be not High-minded. Let no man think of himself more highly then he ought to think, (as our last Translation renders that, Rom. 12. 3.) But fear. Happy is the man that feareth alwaies (saith the Wiseman, Prov. 28. 14.):
And Therefore be not High-minded. Let no man think of himself more highly then he ought to think, (as our last translation renders that, Rom. 12. 3.) But Fear. Happy is the man that fears always (Says the Wiseman, Curae 28. 14.):
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And that Alwaies. Which well we may, when we see, or hear (which we may do) of others, some of them, sometimes Champions for the Truth, to be thus deceived, thus seduced, thus Captived.
And that Always. Which well we may, when we see, or hear (which we may do) of Others, Some of them, sometime Champions for the Truth, to be thus deceived, thus seduced, thus Captived.
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Let them that suffer according to the will of God commit the keeping of their soules to him in well doing, as unto a faithful Creatour. And this do we:
Let them that suffer according to the will of God commit the keeping of their Souls to him in well doing, as unto a faithful Creator. And this do we:
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and is so high that every day it carrieth away some or other, we being to passe over a narrow bridge, (for such is the way to heaven, Narrow is the way which leadeth unto life (saith our Saviour, Matth. 7. 14.) so as if our foot slip,
and is so high that every day it Carrieth away Some or other, we being to pass over a narrow bridge, (for such is the Way to heaven, Narrow is the Way which leads unto life (Says our Saviour, Matthew 7. 14.) so as if our foot slip,
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Would they stand sure, so as not to be carried away with Errours, let them not lean too much upon their own Armes, trust too much to their own Judgments.
Would they stand sure, so as not to be carried away with Errors, let them not lean too much upon their own Arms, trust too much to their own Judgments.
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We know what the Apostle St. Peter tells us, 2 Pet. 1. 20. where he layeth down this as a Praecognitum, a thing which he would have all those who meddle with Prophetical Scriptures, to take notice of.
We know what the Apostle Saint Peter tells us, 2 Pet. 1. 20. where he Layeth down this as a Praecognitum, a thing which he would have all those who meddle with Prophetical Scriptures, to take notice of.
NONLATINALPHABET, propriae Explicationis, of a mans own expounding, for a man to interpret of his own head, according to his mind, without consulting with others, with God, with Scriptures, with other men: with God, having recourse to him by Prayer; with Scriptures, comparing one place with another;
, propriae Explicationis, of a men own expounding, for a man to interpret of his own head, according to his mind, without consulting with Others, with God, with Scriptures, with other men: with God, having recourse to him by Prayer; with Scriptures, comparing one place with Another;
with other men, consulting with their Wrttings, conferring with their Persons. This is the ordinary way for expounding of Prophetical Scriptures. And the like we may say of all other Texts;
with other men, consulting with their Writings, conferring with their Persons. This is the ordinary Way for expounding of Prophetical Scriptures. And the like we may say of all other Texts;
And therefore let all Christians take heed how they go about to expound them, that therein they do not go upon their own heads, lean too much to their own Understandings.
And Therefore let all Christians take heed how they go about to expound them, that therein they do not go upon their own Heads, lean too much to their own Understandings.
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Which as it concerneth all, so more specially those that are ignorant and unlearned; who leaning to their own (too often prejudiced) understanding, in interpreting of Scripture, may and do, sometimes make strange work of it; wresting it.
Which as it concerns all, so more specially those that Are ignorant and unlearned; who leaning to their own (too often prejudiced) understanding, in interpreting of Scripture, may and do, sometime make strange work of it; wresting it.
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Thus in Peters time dealt some by Paul's Epistles, as also by other Scriptures, as himself observes, 2 Pet. 3. 16. In which (saith he, speaking of those Epistles) there are somethings hard to be understood, (viz. by reason of the sublimity, the height of the matter,
Thus in Peter's time dealt Some by Paul's Epistles, as also by other Scriptures, as himself observes, 2 Pet. 3. 16. In which (Says he, speaking of those Epistles) there Are somethings hard to be understood, (viz. by reason of the sublimity, the height of the matter,
not having their senses (the faculties of their soules, Understandings and Judgments) exercised to discern good and evil (as the Apostle describeth the growen Christian, Heb. 5. last), to discern betwixt truth and falshood, they by this means, medling with the Interpretation of Scripture,
not having their Senses (the faculties of their Souls, Understandings and Judgments) exercised to discern good and evil (as the Apostle Describeth the grown Christian, Hebrew 5. last), to discern betwixt truth and falsehood, they by this means, meddling with the Interpretation of Scripture,
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Wherein how do these Sacred Records in this time suffer, being thus wrested, thus tortured by many different sects, (like so many wild horses drawing at the severall quarters of man), every one endeavouring to force them,
Wherein how do these Sacred Records in this time suffer, being thus wrested, thus tortured by many different Sects, (like so many wild Horses drawing At the several quarters of man), every one endeavouring to force them,
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Take only a taste of them from that poor illiterate act, (the noise whereof hath of late alarummed these Quarters, which gave me the first occasion to fall upon this subject), those Gipsies in Religion (so I called them, with some others before,
Take only a taste of them from that poor illiterate act, (the noise whereof hath of late alarummed these Quarters, which gave me the First occasion to fallen upon this Subject), those Gipsies in Religion (so I called them, with Some Others before,
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and know not how more fitly to tearm them (vulgarly known by the name of Quakers. Being (as it seemeth) every way such as Saint Peter there describeth, unlearned and unstable; what a nose of wax do they make of the Scriptures? which having a low and contemptible esteem of, they handle accordingly.
and know not how more fitly to term them (vulgarly known by the name of Quakers. Being (as it seems) every Way such as Saint Peter there Describeth, unlearned and unstable; what a nose of wax do they make of the Scriptures? which having a low and contemptible esteem of, they handle accordingly.
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Having (all of them) an evill eye upon those two standing Ordinances of God Magistracie and Ministery, (which diverse look upon as the two witnesses spoken of, Rev. 11. 3. and some suppose to be now about to be slain, v. 7. and having a design (as much as in them is) to slay them, to take them out of the way,
Having (all of them) an evil eye upon those two standing Ordinances of God Magistracy and Ministry, (which diverse look upon as the two Witnesses spoken of, Rev. 11. 3. and Some suppose to be now about to be slave, v. 7. and having a Design (as much as in them is) to slay them, to take them out of the Way,
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or at least to render them contemptible in the eyes of the people, how do they hale in Scriptures to their •id? not sparing to offer violence to them, to inforce them to speak that which neither the Spirit of God,
or At least to render them contemptible in the eyes of the people, how do they hale in Scriptures to their •id? not sparing to offer violence to them, to enforce them to speak that which neither the Spirit of God,
Whereas the Prophet Ieremy speaking of the false Prophets that were in Israel, saith, that the Priests did bear rule by their meanes, Jer. 5. last, meaning that they strengthened themselves by the league which they had with the Prophets,
Whereas the Prophet Ieremy speaking of the false prophets that were in Israel, Says, that the Priests did bear Rule by their means, Jer. 5. last, meaning that they strengthened themselves by the league which they had with the prophets,
and so were confirmed in their ambitious courses and corrupt carriages, they envying the Ministers of God that double honour, which the Apostle, (1 Tim. 5. 17.) saith, those which rule well, and specially they which labour in the Word and Doctrine are worthy of, viz. Countenance and Maintenance, and not willing to allow them either the one or the other,
and so were confirmed in their ambitious courses and corrupt carriages, they envying the Ministers of God that double honour, which the Apostle, (1 Tim. 5. 17.) Says, those which Rule well, and specially they which labour in the Word and Doctrine Are worthy of, viz. Countenance and Maintenance, and not willing to allow them either the one or the other,
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but being desirous to muzzle the mouth of the ox that treadeth out the corn, and willing that they which serve at the Altar should live upon the Ayr, some of them (and I suppose none of the meanest) would have thereby understood their temporal subsistence;
but being desirous to muzzle the Mouth of the ox that treadeth out the corn, and willing that they which serve At the Altar should live upon the Air, Some of them (and I suppose none of the Meanest) would have thereby understood their temporal subsistence;
And so finding our Saviour blaming the Pharisees for their ambition, and among other things charging them with this, that they loved the chief seats ni the Synagogues, Matth. 23. 6. they, not understanding what the word NONLATINALPHABET.
And so finding our Saviour blaming the Pharisees for their ambition, and among other things charging them with this, that they loved the chief seats ni the Synagogues, Matthew 23. 6. they, not understanding what the word.
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signifieth, nor yet what the manner of the Jewish Synagogues was, wherein (as in our Churches) there were many chief seats for more eminent persons, they apply it to the Pulpits, which Ministers in preaching of the Word make use of for conveniencies sake, not without an expresse Scripture - president for it, viz. that of Ezra, of whom we read, Neh. 8. 4, 5. That Ezra the Scribe stood upon a Pulpit of wood, which they had made for the purpose.
signifies, nor yet what the manner of the Jewish Synagogues was, wherein (as in our Churches) there were many chief seats for more eminent Persons, they apply it to the Pulpits, which Ministers in preaching of the Word make use of for Conveniences sake, not without an express Scripture - president for it, viz. that of Ezra, of whom we read, Neh 8. 4, 5. That Ezra the Scribe stood upon a Pulpit of wood, which they had made for the purpose.
And so again, while they find the Pharisees taxed by our Saviour for loving to stand praying in the Synagogues, so making their private prayers in those publick places, which they did for ostentation sake, that they might be seen and heard of men, (as our Sadiour himself there expounds it, Matth. 6. 5.) they take it up,
And so again, while they find the Pharisees taxed by our Saviour for loving to stand praying in the Synagogues, so making their private Prayers in those public places, which they did for ostentation sake, that they might be seen and herd of men, (as our Savior himself there expounds it, Matthew 6. 5.) they take it up,
And so also, where our Saviour biddeth his Disciples to beware of the Scribes, which desired to walk in long Robes, Luk. 20. 46. wherein he had no intent to condemn garments of that fashion, (which as the Prophets were ever wont to wear,
And so also, where our Saviour bids his Disciples to beware of the Scribes, which desired to walk in long Robes, Luk. 20. 46. wherein he had not intent to condemn garments of that fashion, (which as the prophets were ever wont to wear,
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so himself and his Apostles did the like, it being the custome of those Eastern Countries then (as to this day it is) to wear vestes talares, side-garments),
so himself and his Apostles did the like, it being the custom of those Eastern Countries then (as to this day it is) to wear vestes talares, side-garments),
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but their vain affectation in wearing them, most probably having them longer then usuall, trayling upon the ground, that so they might be taken notice of to be no ordinary persons;
but their vain affectation in wearing them, most probably having them longer then usual, trailing upon the ground, that so they might be taken notice of to be no ordinary Persons;
and warrantably may (as Magistrates do) for distinction sake, and that there may appear (as there ought to do) even in their habit a gravity becoming their calling.
and warrantably may (as Magistrates do) for distinction sake, and that there may appear (as there ought to do) even in their habit a gravity becoming their calling.
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And as they deal with Ministers, so also with the Civill Magistrate. To whom they refuse to give any civil respects suitable to their places and offices.
And as they deal with Ministers, so also with the Civil Magistrate. To whom they refuse to give any civil respects suitable to their places and Offices.
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The one, Matth. 23. where our Saviour taxing the ambition of the Scribes and Pharisees in affecting to be called Rabbi, Rabbi, verse 7. he prohibits his Disciples to do the like, Be not ye called Rabbi, verse 8. And again, verse 10. Be not ye called Masters, so forbidding them to affect high stiles, and swelling titles;
The one, Matthew 23. where our Saviour taxing the ambition of the Scribes and Pharisees in affecting to be called Rabbi, Rabbi, verse 7. he prohibits his Disciples to do the like, Be not you called Rabbi, verse 8. And again, verse 10. Be not you called Masters, so forbidding them to affect high stile, and swelling titles;
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The other place is that, Luk. 10. 4. where our Saviour sending forth his seventy Disciples upon that great and earnest employment to preach and plant the Gospel, he orders them that they should carry neither Purse, nor Scrip,
The other place is that, Luk. 10. 4. where our Saviour sending forth his seventy Disciples upon that great and earnest employment to preach and plant the Gospel, he order them that they should carry neither Purse, nor Scrip,
This kind of men overlooking the former part of the verse, which equally concerneth themselves, forbidding that which they usually practise in their journeys, the carrying of purse, or scrip,
This kind of men overlooking the former part of the verse, which equally concerns themselves, forbidding that which they usually practise in their journeys, the carrying of purse, or scrip,
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Whereas our Saviour therein intended no such prohibition to his Apostles, as to for•i• them Comitie and Civilitie, the verse following there, he expresly enjoynes them, (verse 5.) Into whatsoever house ye enter,
Whereas our Saviour therein intended no such prohibition to his Apostles, as to for•i• them Comity and Civility, the verse following there, he expressly enjoins them, (verse 5.) Into whatsoever house you enter,
Thus do they make good what St. Peter there speaketh, Being unlearned and unstable, they wrest the Scriptures. And that not onely such places as he there speaketh of, which are dark and obscure,
Thus do they make good what Saint Peter there speaks, Being unlearned and unstable, they wrest the Scriptures. And that not only such places as he there speaks of, which Are dark and Obscure,
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whether for matter, or expression, but plain Texts, the sense whereof is obvious to every eye, that hath not the like filme of prejudice upon it that theirs hath.
whither for matter, or expression, but plain Texts, the sense whereof is obvious to every eye, that hath not the like film of prejudice upon it that theirs hath.
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And by this means (among other) are they (poor soules) carried about with such divers and strange doctrines as they are, to the shaming of that Religion which formerly they have made profession of,
And by this means (among other) Are they (poor Souls) carried about with such diverse and strange doctrines as they Are, to the shaming of that Religion which formerly they have made profession of,
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While you are not over-confident, be not over-Credulous. While you are not over-Confident of your selves, be not over-credulous of others, so as to take doctrines from them upon trust.
While you Are not overconfident, be not overcredulous. While you Are not overconfident of your selves, be not overcredulous of Others, so as to take doctrines from them upon trust.
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1. Not from any one singular person. This is an honour due only unto Christ; who being the Word of his Father, ought to be heard, and that with an absolute credence. Not so any other;
1. Not from any one singular person. This is an honour due only unto christ; who being the Word of his Father, ought to be herd, and that with an absolute credence. Not so any other;
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whether for Learning or Piety. How dignified, whether Pastours, or Teachers, to whom (being sent by Christ) he hath promised a more special assistance, Lo, I am with you alwayes to the end of the world, Matth. 28. 20. yet give not this honour to any of these, so as to pin your faith upon their sleeves;
whither for Learning or Piety. How dignified, whither Pastors, or Teachers, to whom (being sent by christ) he hath promised a more special assistance, Lo, I am with you always to the end of the world, Matthew 28. 20. yet give not this honour to any of these, so as to pin your faith upon their sleeves;
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So wary should Christians be in hearing the Ambassadours of Christ, his Ministers, whether Ordinary or Extraordinary (of which latter sort yet I know none since the Apostles times),
So wary should Christians be in hearing the ambassadors of christ, his Ministers, whither Ordinary or Extraordinary (of which latter sort yet I know none since the Apostles times),
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unlesse they see their Credentials, good warrant, and clear evidence from Scripture for it. In which case it matters not what pretensions may be made by, or for any.
unless they see their Credentials, good warrant, and clear evidence from Scripture for it. In which case it matters not what pretensions may be made by, or for any.
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Be it the highest that can be, an unerring Infallibility. That is the pretension of him who giveth out himself to be Peters Successour, and Head of the Church, that Man of Sin, that Antichrist of Rome; who upon that account challengeth to himself an absolute credence, requiring all to acqutesce and rest in his determinations, without any further discussion.
Be it the highest that can be, an unerring Infallibility. That is the pretension of him who gives out himself to be Peter's Successor, and Head of the Church, that Man of since, that Antichrist of Rome; who upon that account Challengeth to himself an absolute credence, requiring all to acqutesce and rest in his determinations, without any further discussion.
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And thereupon it was that St. Paul gave that Caveat to his Thessalonians, 2 Thess. 2. 2. Now we beseech you, Brethren, that ye be not soon shaken in mind,
And thereupon it was that Saint Paul gave that Caveat to his Thessalonians, 2 Thess 2. 2. Now we beseech you, Brothers, that you be not soon shaken in mind,
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Thus are poor unstable soules sometimes tossed and troubled, by hearkening to false Teachers. But so would not Paul have his Thessalonians to be by those false Apostles, who to insinuate into them,
Thus Are poor unstable Souls sometime tossed and troubled, by Harkening to false Teachers. But so would not Paul have his Thessalonians to be by those false Apostles, who to insinuate into them,
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and to gain credit and credence unto their doctrines, made use of that threefold Artifice, viz. Spirit, Word, and Letter; Spirit, pretending Prophetical Revelations: Word, Reports concerning the Apostle,
and to gain credit and credence unto their doctrines, made use of that threefold Artifice, viz. Spirit, Word, and letter; Spirit, pretending Prophetical Revelations: Word, Reports Concerning the Apostle,
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as if he had changed his mind, recanting what before he had preached, and so were of the same mind with them, (as Grotius, I think, sitly expounds the word there);
as if he had changed his mind, recanting what before he had preached, and so were of the same mind with them, (as Grotius, I think, sitly expounds the word there);
Now let not Christians be shaken in mind, or troubled by any of these. No, not by that which biddeth most for belief in this kind. Spirit, Pretended Revelation.
Now let not Christians be shaken in mind, or troubled by any of these. No, not by that which bids most for belief in this kind. Spirit, Pretended Revelation.
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there were many false Teachers. who boasted of the Spirit, pretended Revelation, and Inspiration, by which means their doctrines gained belief with over-credulous soules.
there were many false Teachers. who boasted of the Spirit, pretended Revelation, and Inspiration, by which means their doctrines gained belief with overcredulous Souls.
Not lightly to believe every spirit. By this means (if reports be true) many children have been stollen and carried away by those whom the vulgar call by the name of spirits. Being over-credulous,
Not lightly to believe every Spirit. By this means (if reports be true) many children have been stolen and carried away by those whom the Vulgar call by the name of spirits. Being overcredulous,
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of committing them to every one that pretend to the Spirit, lest they also do the like by you, make merchandize of you (as St. Peter foretelleth false Teachers would do, 2 Pet. 2. 3.):
of committing them to every one that pretend to the Spirit, lest they also do the like by you, make merchandise of you (as Saint Peter foretelleth false Teachers would do, 2 Pet. 2. 3.):
Bringing their Doctrines to the Touchstone of the Word. That was the Touchstone to which God requireth his people to bring the Prophets under the Old Testament, Isai. 8. 20. To the Law, and to the Testimony (to the Word, to the Scriptures) If they speak not according to this Word, it is because there is no light in them;
Bringing their Doctrines to the Touchstone of the Word. That was the Touchstone to which God requires his people to bring the prophets under the Old Testament, Isaiah 8. 20. To the Law, and to the Testimony (to the Word, to the Scriptures) If they speak not according to this Word, it is Because there is no Light in them;
they have no light of divine illumination, or yet can afford any light of true Consolation. And in like manner, by the same means, try we the like Pretenders under the New Testament. Not taking doctrines (in matters of faith) upon trust from any.
they have no Light of divine illumination, or yet can afford any Light of true Consolation. And in like manner, by the same means, try we the like Pretenders under the New Testament. Not taking doctrines (in matters of faith) upon trust from any.
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so as to receive their determinations for Articles of faith, without any further discussion. Such an implicit faith did that ancient Heretick Apelles plead for.
so as to receive their determinations for Articles of faith, without any further discussion. Such an implicit faith did that ancient Heretic Apelles plead for.
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Would not you miscarry in the like way? make use of this second Advice; Be not over-credulous in receiving of Doctrines upon trust from others. I passe to a third.
Would not you miscarry in the like Way? make use of this second advice; Be not overcredulous in receiving of Doctrines upon trust from Others. I pass to a third.
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If you would not be thus carried about, take heed of high things. You may remember what I told you of Chaffe upon the Mountains; Being there, it is presently whirled about with every gust of wind,
If you would not be thus carried about, take heed of high things. You may Remember what I told you of Chaff upon the Mountains; Being there, it is presently whirled about with every gust of wind,
then of such a one, Prov. 26. 12. would not you fall into the like condition? Be not in this sense High-minded, Have not over weening thoughts of your selves.
then of such a one, Curae 26. 12. would not you fallen into the like condition? Be not in this sense High-minded, Have not over weening thoughts of your selves.
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And (secondly) whilest you take heed of high thoughts, take heed also of high Speculations. Whilest you take heed of setting the one into your soules, take heed how you let out your soules after the other;
And (secondly) whilst you take heed of high thoughts, take heed also of high Speculations. Whilst you take heed of setting the one into your Souls, take heed how you let out your Souls After the other;
So our former Translation (not unfitly) renders that of the Apostle, Rom. 12. 8. That no man prefume to understand above that which is meet to understand, NONLATINALPHABET Either, above that which is meet for any man to understand,
So our former translation (not unfitly) renders that of the Apostle, Rom. 12. 8. That no man prefume to understand above that which is meet to understand, Either, above that which is meet for any man to understand,
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And thereupon it is, that when they will be medling with them, and looking too far into them, they are like weak braines upon an high Tower, which presently turn round, they are easily carried about. Even as it is with small Skifs and Cockboals; so long as they are in the narrow and shallow waters, they are steady,
And thereupon it is, that when they will be meddling with them, and looking too Far into them, they Are like weak brains upon an high Tower, which presently turn round, they Are Easily carried about. Even as it is with small Skifs and Cockboals; so long as they Are in the narrow and shallow waters, they Are steady,
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as the doctrines of Faith and Repentance, &c. now they are steady and stable, but adventuring to lanch forth into the deeps, how are they carried about? Such deeps the Apostle speaketh of, Rom. 11. 33. where having treated of Gods just and gracious dispensation, in rejecting of the Iew, and receiving the Gentile into Covenant in their room, he breaketh forth into this passionate Exclamation,
as the doctrines of Faith and Repentance, etc. now they Are steady and stable, but adventuring to launch forth into the deeps, how Are they carried about? Such deeps the Apostle speaks of, Rom. 11. 33. where having treated of God's just and gracious Dispensation, in rejecting of the Iew, and receiving the Gentile into Covenant in their room, he breaks forth into this passionate Exclamation,
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and his wayes past finding out? So they are in many of his common providences, in disposing of humane affairs here below, much more in disposing of men for their eternal estates.
and his ways passed finding out? So they Are in many of his Common providences, in disposing of humane affairs Here below, much more in disposing of men for their Eternal estates.
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Those Decrees of Election and Reprobation, or Preterition; Gods choosing of some to be vessels of honour, ordaining them to life and salvation by Jesus Christ;
Those Decrees of Election and Reprobation, or Preterition; God's choosing of Some to be vessels of honour, ordaining them to life and salvation by jesus christ;
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and both these before they have done either good or evil, (as the Apostle layeth it down, Rom. 9. 11.) meerly out of the good pleasure of his own will, without any respect (as to the Decree ) to any thing in the persons so disposed of, this is a depth which neither man nor Angel can sound the bottome of.
and both these before they have done either good or evil, (as the Apostle Layeth it down, Rom. 9. 11.) merely out of the good pleasure of his own will, without any respect (as to the decree) to any thing in the Persons so disposed of, this is a depth which neither man nor Angel can found the bottom of.
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No wonder then when such Skifs and Cockboats, unlearned and unstable soules shall boldly adventure into these deeps, that they are tossed to and fro, that they are carried about into Pelagian, Vorstian, Arminian, and Socinian Errours, which too many vessels of greater burden, men of eminent learning and parts have been, and at this day are.
No wonder then when such Skifs and Cockboats, unlearned and unstable Souls shall boldly adventure into these deeps, that they Are tossed to and from, that they Are carried about into Pelagian, Vorstian, Arminian, and Socinian Errors, which too many vessels of greater burden, men of eminent learning and parts have been, and At this day Are.
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That you may be secure from the like danger, take heed of these high things; as of high thoughts, so of high speculations; as how you entertain the one,
That you may be secure from the like danger, take heed of these high things; as of high thoughts, so of high speculations; as how you entertain the one,
(things passing the measure of his apprehension, or limits of his vocation) As also what the Apostle saith unto you, Be wise ( understand ) unto sobriety, Rom. 12. 3.
(things passing the measure of his apprehension, or Limits of his vocation) As also what the Apostle Says unto you, Be wise (understand) unto sobriety, Rom. 12. 3.
Take heed ( I say ) of Eddie winds. Such are the winds that we meet with in byLanes, or in the Corners of streets, where the wind being but straitned, bloweth more violently then in the open fields, turning light things about like a whirlewind.
Take heed (I say) of Eddie winds. Such Are the winds that we meet with in byLanes, or in the Corners of streets, where the wind being but straitened, blows more violently then in the open fields, turning Light things about like a whirlwind.
as if under that name I had any intent to strike at those private meetings of Christians, which are intended for mutuall edification in Gods way, by praying together, conferring together, repeating of Sermons, or the like warrantable exercises.
as if under that name I had any intent to strike At those private meetings of Christians, which Are intended for mutual edification in God's Way, by praying together, conferring together, repeating of Sermons, or the like warrantable exercises.
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When false Teachers (as the Apostle foretelleth they should do) creep into private houses, there to sowe their tares, to vent their erroneous doctrines.
When false Teachers (as the Apostle foretelleth they should do) creep into private houses, there to sow their tares, to vent their erroneous doctrines.
Specially where these meetings are upon the Lords day, during the time of publick worship, (of which kind (it seemeth) there are more then one, taken notice of in this place).
Specially where these meetings Are upon the lords day, during the time of public worship, (of which kind (it seems) there Are more then one, taken notice of in this place).
Q. But (will some say) may we not try all things? Is not this a Christians liberty? nay, is it not his duty? what else meaneth that of the Apostle, 1 Thess. 5. 21. Prove all things; Hold fast that which is good?
Q. But (will Some say) may we not try all things? Is not this a Christians liberty? nay, is it not his duty? what Else means that of the Apostle, 1 Thess 5. 21. Prove all things; Hold fast that which is good?
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But in the mean time, know we it to be far from the Apostles meaning, to approve of that vain and fond Curiosity, of affecting of Novelties, which some,
But in the mean time, know we it to be Far from the Apostles meaning, to approve of that vain and found Curiosity, of affecting of Novelties, which Some,
If a new Teacher, that bringeth some new and strange doctrine, come to Town, and creep into a private house, they must (like those Athenians forementioned) go hear what he saith. A dangerous Affectation.
If a new Teacher, that brings Some new and strange Doctrine, come to Town, and creep into a private house, they must (like those Athenians forementioned) go hear what he Says. A dangerous Affectation.
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Specially in those who are most subject to be infected with this Itch, unlearned and unstable soules, for the most part silly women (as the Apostle calls them), who wanting Judgment, know not how to try any thing.
Specially in those who Are most Subject to be infected with this Itch, unlearned and unstable Souls, for the most part silly women (as the Apostle calls them), who wanting Judgement, know not how to try any thing.
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For them to adventure upon this tryall in this way, what is it but as if a Child should adventure to taste of every Box, every Glasse in an Apothecaries shop? in which way he may sooner meet with poyson then with nutriment. And truly such is the danger,
For them to adventure upon this trial in this Way, what is it but as if a Child should adventure to taste of every Box, every Glass in an Apothecaries shop? in which Way he may sooner meet with poison then with nutriment. And truly such is the danger,
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when simple soules, children in understanding, will be thus trying of every doctrine, and thus following of every Teacher. Not unlike to those men or women, who being overaffected unto Physick, will have recourse to every Emperick, every Mountebank that they hear of, putting themselves into their hands, suffering them to practise upon them, who in so doing can never expect to have sound bodies. No more let them look for sound soules, who will be thus running after every Mountebank in Religion, at least to hear what their new and strange doctrines are.
when simple Souls, children in understanding, will be thus trying of every Doctrine, and thus following of every Teacher. Not unlike to those men or women, who being overaffected unto Physic, will have recourse to every Empiric, every Mountebank that they hear of, putting themselves into their hands, suffering them to practise upon them, who in so doing can never expect to have found bodies. No more let them look for found Souls, who will be thus running After every Mountebank in Religion, At least to hear what their new and strange doctrines Are.
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A fond, and (as I said) dangerous Curiosity: So it was to the first woman, who by holding Parly with the Serpent, was seduced by him, The woman being deceived was in the transgression, 1 Tim. 2. 14. And so hath it been to many of her sons and daughters after her;
A found, and (as I said) dangerous Curiosity: So it was to the First woman, who by holding Parley with the Serpent, was seduced by him, The woman being deceived was in the Transgression, 1 Tim. 2. 14. And so hath it been to many of her Sons and daughters After her;
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Would you not be thus carried about? take heed of beginning to turn. You know how it is with a wheel, (I have hinted it once and again), Being set upon a declivity,
Would you not be thus carried about? take heed of beginning to turn. You know how it is with a wheel, (I have hinted it once and again), Being Set upon a declivity,
whilest they thought they were going to Dothan, they march into the midst of Samaria, 2 Kings 6. 19, 20. And even so fareth it with those Armies of Sectaries that are in this Nation, and elsewhere.
whilst they Thought they were going to Dothan, they march into the midst of Samaria, 2 Kings 6. 19, 20. And even so fareth it with those Armies of Sectaries that Are in this nation, and elsewhere.
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That none of you may be taken with this (not more common then dangerous) fallacie, let me subjoyn to this Generall direction 3. or 4. particular Caveats ▪ every of which will informe you,
That none of you may be taken with this (not more Common then dangerous) fallacy, let me subjoin to this General direction 3. or 4. particular Caveats ▪ every of which will inform you,
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1. Take heed of turning from Iesus Christ, of not holding fast the head (as Paul cautions his Colossians Col. 2. 19.) Such is Iesus Christ the Head of the Body, (the mysticall Body, the Church, Col. 1. 18. The Head of the Corner (as Saint Peter hath it) 1. 2. 7. borrowing it from the Psalmist.
1. Take heed of turning from Iesus christ, of not holding fast the head (as Paul cautions his colossians Col. 2. 19.) Such is Iesus christ the Head of the Body, (the mystical Body, the Church, Col. 1. 18. The Head of the Corner (as Saint Peter hath it) 1. 2. 7. borrowing it from the Psalmist.
Ps. 118. 22.) The Headstone, as the Foundation-stone, so the Topstone. And being so, it necessarily followeth, that whosoever turn from him, which way soever they turn, they are gowing downwards.
Ps. 118. 22.) The Headstone, as the Foundation-stone, so the Topstone. And being so, it necessarily follows, that whosoever turn from him, which Way soever they turn, they Are gowing downwards.
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In particular, of turning from Christ to Moses. This was the case of many in the Apostles time, who turned from the Gospell to the Law, from the doctrine of free Grace in Christ, to seek Justification in whole,
In particular, of turning from christ to Moses. This was the case of many in the Apostles time, who turned from the Gospel to the Law, from the Doctrine of free Grace in christ, to seek Justification in Whole,
or in part by the works of the Law. So did the Galatians (some of them) whom Paul tells, that they were fallen from Grace, Gal. 5. 4. from the doctrine of Gods free Grace in Christ.
or in part by the works of the Law. So did the Galatians (Some of them) whom Paul tells, that they were fallen from Grace, Gal. 5. 4. from the Doctrine of God's free Grace in christ.
And so do they, who ever shall seek Justification and Salvation by the works of the Low, by any morall performances, much more by Ceremoniall observances (which was the case of those Galatians ),
And so do they, who ever shall seek Justification and Salvation by the works of the Low, by any moral performances, much more by Ceremonial observances (which was the case of those Galatians),
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So unsound is that seemingly politick Maxime, which is made use of by many in the Church of Rome, viz. That a man standeth surer upon two boughs then upon one.
So unsound is that seemingly politic Maxim, which is made use of by many in the Church of Rome, viz. That a man Stands Surer upon two boughs then upon one.
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So Paul looked upon it in his Galatians and would have them so to judg of it, Gala. 3. 3. where he parlies with them about it, Are ye so foolish, (saith he) having begun in the Spirit, are ye now made perfect in the flesh? Where by flesh we are to understand the Ceremonies of the Law, which were no other but external and Carnall observances, especially after that the figurative and Sacramentall use (which whilest it continued, was as the soul and spirit, putting life into them) was now ceased, being taken away by the death of Christ;
So Paul looked upon it in his Galatians and would have them so to judge of it, Gala. 3. 3. where he Parlies with them about it, are you so foolish, (Says he) having begun in the Spirit, Are you now made perfect in the Flesh? Where by Flesh we Are to understand the Ceremonies of the Law, which were no other but external and Carnal observances, especially After that the figurative and Sacramental use (which whilst it continued, was as the soul and Spirit, putting life into them) was now ceased, being taken away by the death of christ;
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that having begun in the Spirit, having imbraced the doctrine of the Gospell, the commands whereof are Spirituall, and having withall found the effectuall work of the Spirit in their heart, working faith and Regeneration in them, that they should once think of being made perfect in that way.
that having begun in the Spirit, having embraced the Doctrine of the Gospel, the commands whereof Are Spiritual, and having withal found the effectual work of the Spirit in their heart, working faith and Regeneration in them, that they should once think of being made perfect in that Way.
This indeed was that which the false Apostles promised them, that they should by this means receive some addition of perfection (Even as the Doctors of the Church of Rome at this day do to their disciples).
This indeed was that which the false Apostles promised them, that they should by this means receive Some addition of perfection (Even as the Doctors of the Church of Room At this day do to their Disciples).
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for holinesse (such is their Blasphemy) perfect as God himself, do openly proclaim whilest they professe to look for Justification and Salvation, not by the Righteousnesse of Christ imputed to them,
for holiness (such is their Blasphemy) perfect as God himself, do openly proclaim whilst they profess to look for Justification and Salvation, not by the Righteousness of christ imputed to them,
which is no other then inherent holinesse. Now if this be not a falling from Christ, and a falling from Grace, surely we must conclude the Apostle in that Text forenamed ( Gal. 5. 4.) to have been much mistaken.
which is no other then inherent holiness. Now if this be not a falling from christ, and a falling from Grace, surely we must conclude the Apostle in that Text forenamed (Gal. 5. 4.) to have been much mistaken.
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and Sacraments duly administred, though possibly labouring under some other imperfections, and not so accomplished in respect of Order as it ought to be,
and Sacraments duly administered, though possibly labouring under Some other imperfections, and not so accomplished in respect of Order as it ought to be,
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so, much more from the whole Body, the whole Catholick visible Church. This also is a Hill, a Mountain; Yea, a Mountain paramount, a Mountain established in the top of the Mountains.
so, much more from the Whole Body, the Whole Catholic visible Church. This also is a Hill, a Mountain; Yea, a Mountain paramount, a Mountain established in the top of the Mountains.
So the Prophet Esay describeth the Church under the Gospel, ( Isai. 2. 2.) which in respect of spiritual glory is exalted far above all secular state and power:
So the Prophet Isaiah Describeth the Church under the Gospel, (Isaiah 2. 2.) which in respect of spiritual glory is exalted Far above all secular state and power:
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Such Separatists there were in Saint Iude's time, These are they that separate themselves, Jude v. 19. NONLATINALPHABET, the word properly signifieth Separatists, such as separated themselves, and others from the true Church of God, renouncing Communion with it,
Such Separatists there were in Saint Judge's time, These Are they that separate themselves, U^de v. 19., the word properly signifies Separatists, such as separated themselves, and Others from the true Church of God, renouncing Communion with it,
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The founder of which Sect, Donatus a Bishop, taking an unjust and groundlesse distaste at Cecilianus Bishop of Carthage (not unlike that which some among our selves at this day have taken up against the Ministers of the Church of England, (as also of other Churches, being in this respect in the same Predicament with them), viz. because he had received his Ordination from the hands of some of the Traditores, or Proditores, such persons as had in time of Persecution delivered the Book of holy Scriptures to be burnt, (even as our Ministers are said to have received theirs by or through the hands of Antichristian Romish Bishops ) thereupon he fell off from the unity of the Church, separating himself, with his party, from all others,
The founder of which Sect, Donatus a Bishop, taking an unjust and groundless distaste At Cecilianus Bishop of Carthage (not unlike that which Some among our selves At this day have taken up against the Ministers of the Church of England, (as also of other Churches, being in this respect in the same Predicament with them), viz. Because he had received his Ordination from the hands of Some of the Traditores, or Proditores, such Persons as had in time of Persecution Delivered the Book of holy Scriptures to be burned, (even as our Ministers Are said to have received theirs by or through the hands of Antichristian Romish Bishops) thereupon he fell off from the unity of the Church, separating himself, with his party, from all Others,
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And the very like have the Anabaptists of the last age done, who are not unjustly looked upon by some, as revivers of the Sect of the Donatists; being therein followed by their Successours among our selves in this Nation, at this day, who by that one Act of Rebaptization (which also they learned from those Donatists, of whom Augustine tells us that they did the very like, Rebaptize those that were baptized before ) do at once unchurch all the Churches in the world, in as much as they do thereby make a nullity of that Sacrament, which the members of those Churches have received in their Infancy, which being the Initial Seal of the Covenant, and the distinguishing mark betwixt Christians and Heathens, none can be looked upon as visible members of the Church without it.
And the very like have the Anabaptists of the last age done, who Are not unjustly looked upon by Some, as revivers of the Sect of the Donatists; being therein followed by their Successors among our selves in this nation, At this day, who by that one Act of Rebaptization (which also they learned from those Donatists, of whom Augustine tells us that they did the very like, Rebaptize those that were baptised before) do At once unchurch all the Churches in the world, in as much as they do thereby make a nullity of that Sacrament, which the members of those Churches have received in their Infancy, which being the Initial Seal of the Covenant, and the distinguishing mark betwixt Christians and heathens, none can be looked upon as visible members of the Church without it.
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who being fallen off from the Church stayed not there, but were then carried about with divers and strange doctrines, ran into many pestilent Opinions, (as inveterate Schisme for the most part turns to Heresie ) besides some desperate practices. One of which amongst the rest is very observable;
who being fallen off from the Church stayed not there, but were then carried about with diverse and strange doctrines, ran into many pestilent Opinions, (as inveterate Schism for the most part turns to Heresy) beside Some desperate practices. One of which among the rest is very observable;
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denying the Civill Magistrate, though Christian, (as Constantine the Emperour then was, under whom this Schisme had its beginning) any power for the punishing or repressing of any Hereticks or Heresies, or to take any Course whereby either the broachers or maintainers of them might be brought to Repentance, or else the poysonous breath of their Opinions might be stopped from infecting of others (which is,
denying the Civil Magistrate, though Christian, (as Constantine the Emperor then was, under whom this Schism had its beginning) any power for the punishing or repressing of any Heretics or Heresies, or to take any Course whereby either the broachers or maintainers of them might be brought to Repentance, or Else the poisonous breath of their Opinions might be stopped from infecting of Others (which is,
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yet in processe of time they came to that height of rage, that if they met any in the field or streets, who were not of their judgment, they made nothing furiously to fall upon them, to assassinate, to murder them.
yet in process of time they Come to that height of rage, that if they met any in the field or streets, who were not of their judgement, they made nothing furiously to fallen upon them, to assassinate, to murder them.
Which being the Pillar and Ground (or the Stay ) of Truth, (as the Apostle calleth it, 1 Tim. 3. 15.) NONLATINALPHABET, Columna et Firmamentum, or Stabilimentum (as Beza hath it), holding forth,
Which being the Pillar and Ground (or the Stay) of Truth, (as the Apostle calls it, 1 Tim. 3. 15.), Columna et Firmamentum, or Stabilimentum (as Beza hath it), holding forth,
and in some sense bearing up, the truth of God, even as Pillars and Posts are wont to do the Proclamations and Orders of Magistrates, which are affixed to them, that so all may take notice of them;
and in Some sense bearing up, the truth of God, even as Pillars and Posts Are wont to do the Proclamations and Order of Magistrates, which Are affixed to them, that so all may take notice of them;
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when once they have left the Herd, and got out of the Park, then though they get into Pikles, yet there they are restlesse, driven to and fro by every Passenger,
when once they have left the Heard, and god out of the Park, then though they get into Pikles, yet there they Are restless, driven to and from by every Passenger,
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Even such is the condition of those who have once given a farewell to the Church (which is as Gods Park in the world), being once got out of the Pale of it,
Even such is the condition of those who have once given a farewell to the Church (which is as God's Park in the world), being once god out of the Pale of it,
but that they will be subject to be driven to and fro by Errour after Errour, till at the length they come to leap hedge and ditch, to make Shipwrack of faith and a good Conscience (as the Apostle saith that brace of Hereticks, Hymeneus and Alexander, with some others in his time, had done, 1 Tim. 1. 19, 20.):
but that they will be Subject to be driven to and from by Error After Error, till At the length they come to leap hedge and ditch, to make Shipwreck of faith and a good Conscience (as the Apostle Says that brace of Heretics, Hymenaeus and Alexander, with Some Others in his time, had done, 1 Tim. 1. 19, 20.):
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Whilest you thus hold fast the Head and the Body, Christ and his Church, take heed of turning from the Scriptures. The Scriptures, they are a Christians light, whereby he is to walk in this world ▪ Thy Word is a lamp unto my feet,
Whilst you thus hold fast the Head and the Body, christ and his Church, take heed of turning from the Scriptures. The Scriptures, they Are a Christians Light, whereby he is to walk in this world ▪ Thy Word is a lamp unto my feet,
and a light unto my path, (saith David ) Psal. 119. 105. And St. Peter speaking of Scripture-Prophecie, 2 Pet. 1. 19. calleth it a more sure Word, (that is, most sure, the Comparative put for the Superlative,
and a Light unto my path, (Says David) Psalm 119. 105. And Saint Peter speaking of Scripture-Prophecie, 2 Pet. 1. 19. calls it a more sure Word, (that is, most sure, the Comparative put for the Superlative,
as unto a light that shineth in a dark place, &c. Such is the Understanding, the mind of man in regard of spiritual and heavenly mysteries it is like a dungeon, a dark place, untill it be enlightned by that light which the Lanthorn of the Scripture holdeth forth.
as unto a Light that shines in a dark place, etc. Such is the Understanding, the mind of man in regard of spiritual and heavenly Mysteres it is like a dungeon, a dark place, until it be enlightened by that Light which the Lantern of the Scripture holds forth.
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untill their hearts be fully enlightened by the Spirit of Christ, who is as the morningstar (so called, Rev. 2. 28.) and the Sun of righteousnesse, Mal. 4. 2. But when the Sun is up, what need of Canales? when Christ is once come into the heart of a Christian, dwelling there by his Spirit, what need then any more of this Candle - light of the Scriptures? This is but to burn day-light.
until their hearts be Fully enlightened by the Spirit of christ, who is as the Morning star (so called, Rev. 2. 28.) and the Sun of righteousness, Malachi 4. 2. But when the Sun is up, what need of Channels? when christ is once come into the heart of a Christian, Dwelling there by his Spirit, what need then any more of this Candle - Light of the Scriptures? This is but to burn daylight.
that true it is, the Saints upon earth are thus enlightened. They who were sometimes darknesse, are noon-light in the Lord, (as the Apostle saith of his believing Ephesians, Ephes. 5. 8.) having an inward light of the Spirit within them. But this illumination is imperfect.
that true it is, the Saints upon earth Are thus enlightened. They who were sometime darkness, Are noonlight in the Lord, (as the Apostle Says of his believing Ephesians, Ephesians 5. 8.) having an inward Light of the Spirit within them. But this illumination is imperfect.
Now during that time a Candle will not be unusefull in a dark room. And of such use are the Scriptures unto enlightened soules, illuminated Saints here;
Now during that time a Candle will not be unuseful in a dark room. And of such use Are the Scriptures unto enlightened Souls, illuminated Saints Here;
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who though they have some light, yet still they have much darknesse within them, and so stand in need of a light without them, which is Scripture-Light. To this Paul directs his Timothy. Though he was then illuminated by the Spirit,
who though they have Some Light, yet still they have much darkness within them, and so stand in need of a Light without them, which is Scripture light. To this Paul directs his Timothy. Though he was then illuminated by the Spirit,
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and that in a more then ordinary measure and manner, being an Evangelist, yet he bids him, Give attendance to reading, 1 Tim. 4. 13. viz. of the Scriptures, the Law and the Prophets.
and that in a more then ordinary measure and manner, being an Evangelist, yet he bids him, Give attendance to reading, 1 Tim. 4. 13. viz. of the Scriptures, the Law and the prophets.
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And again in his second Epistle, Chap. 3. 5. he tells him, that the Scriptures which he had known from a child were able to make him wise unto salvation.
And again in his second Epistle, Chap. 3. 5. he tells him, that the Scriptures which he had known from a child were able to make him wise unto salvation.
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And in the verses following, (verse 16, 17.) enlarging himself in setting forth the divers and excellent uses of Scripture, he saith, It is profitable for doctrine, &c. that the man of God may be made perfect, thorowly furnished to all good works.
And in the Verses following, (verse 16, 17.) enlarging himself in setting forth the diverse and excellent uses of Scripture, he Says, It is profitable for Doctrine, etc. that the man of God may be made perfect, thoroughly furnished to all good works.
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And truly so is it with Christians, if once they shall come to lay aside the Scriptures, and pretending to Revelations and Inspirations, (as it seemeth too many in this Nation at this day do) stear their Course by guesse, following their own fancies, no wonder they be carried about this way or that, to the imbracing of all kind of Errours.
And truly so is it with Christians, if once they shall come to lay aside the Scriptures, and pretending to Revelations and Inspirations, (as it seems too many in this nation At this day do) steer their Course by guess, following their own fancies, no wonder they be carried about this Way or that, to the embracing of all kind of Errors.
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1. In whole, as Anti-Scripturists do, (of which sort it seemeth there are not a few abroad in this Nation) who will allow the Scriptures no such Divine Authority, as that they should be called the Word of God above any other Writings;
1. In Whole, as Antiscripturists do, (of which sort it seems there Are not a few abroad in this nation) who will allow the Scriptures no such Divine authority, as that they should be called the Word of God above any other Writings;
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but onely look upon them as the writings of holy men setting forth their own and others Conditions. Whence it is that they are usually stiled by some, The Saints Conditions; Moses's, Davids, Isaiahs, Ieremies, Pauls Conditions.
but only look upon them as the writings of holy men setting forth their own and Others Conditions. Whence it is that they Are usually styled by Some, The Saints Conditions; Moses's, Davids, Isaiah's, Jeremiahs, Paul's Conditions.
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2. Or yet (in the second place) of turning from them in part. This do they, who whilest they receive the New Testament, reject and disclaim the Old, as being now like an old Almanack calculated for the year past, out of date, of no more use for Christians under the Gospel.
2. Or yet (in the second place) of turning from them in part. This do they, who whilst they receive the New Testament, reject and disclaim the Old, as being now like an old Almanac calculated for the year past, out of date, of no more use for Christians under the Gospel.
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They are all for the pith, the inward Mystery. To which end they turn every thing into an Allegory, as if the Literal sense were not at all to be regarded.
They Are all for the pith, the inward Mystery. To which end they turn every thing into an Allegory, as if the Literal sense were not At all to be regarded.
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By which meanes they make no other then (as Papists stile it) a Nose of Wax, or Leaden Rule of the Scripture, turning it which way they will to please their own foolish fancies.
By which means they make no other then (as Papists style it) a Nose of Wax, or Leaden Rule of the Scripture, turning it which weigh they will to please their own foolish fancies.
of offering such force to Sacred Writ. Which whilest Origen did, God is said justly to have met with him, leaving him to offer violence to himself through mis-expounding of one Text in a literal sense, who before had done the like to many by turning of them into an Allegorical; And which whosoever shall do, no wonder if they be carried about with divers and strange doctrines.
of offering such force to Sacred Writ. Which whilst Origen did, God is said justly to have met with him, leaving him to offer violence to himself through mis-expounding of one Text in a literal sense, who before had done the like to many by turning of them into an Allegorical; And which whosoever shall do, no wonder if they be carried about with diverse and strange doctrines.
Whilest you thus hold fast the Head and Body, Christ and his Church, with the Scriptures the Rule of faith, take heed of sorsaking the House of God; I mean his Publick Worship and Service. This also is set upon the Hill. So was the Tabernacle which David erected;
Whilst you thus hold fast the Head and Body, christ and his Church, with the Scriptures the Rule of faith, take heed of sorsaking the House of God; I mean his Public Worship and Service. This also is Set upon the Hill. So was the Tabernacle which David erected;
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And so was the Temple which Solomon built, the places of Gods publick worship and service, the House of God. Wherein we find these four precious and sacred Reliques, all mentioned by the Apostle in one verse, Heb. 9. 4. The Golden Censer, the Pot of Manna, Aarons Rod, and the Tables of the Covenant, not unfitly (whether intentionally or no I will not say) representing those four great Gospel-Ordinances, Prayer, Word, Sacraments, Discipline;
And so was the Temple which Solomon built, the places of God's public worship and service, the House of God. Wherein we find these four precious and sacred Relics, all mentioned by the Apostle in one verse, Hebrew 9. 4. The Golden Censer, the Pot of Manna, Aaron's Rod, and the Tables of the Covenant, not unfitly (whither intentionally or no I will not say) representing those four great Gospel ordinances, Prayer, Word, Sacraments, Discipline;
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these were seated upon the Hill; upon Mount Sion the one, the other upon Mount Moriah: So as whoever in Ierusalem went aside from this place, they went down the Hill: And so do they who ever they are that forsake the House of God, that forsake Publick Ordinances. What ever they may fancy to themselves,
these were seated upon the Hill; upon Mount Sion the one, the other upon Mount Moriah: So as whoever in Ierusalem went aside from this place, they went down the Hill: And so do they who ever they Are that forsake the House of God, that forsake Public Ordinances. What ever they may fancy to themselves,
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This did some in our Apostle's time, as he giveth us to take notice, Heb. 10. 25. where he giveth this Caveat to his Hebrewes, that they should not do as some among them had done, Not forsaklng the Assembling of your selves together,
This did Some in our Apostle's time, as he gives us to take notice, Hebrew 10. 25. where he gives this Caveat to his Hebrews, that they should not do as Some among them had done, Not forsaklng the Assembling of your selves together,
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that is, not forsaking the publick Congregations and Assemblies of the Church, where publick Ordinances are dispensed, where the Word of God is rightly preached, Sacraments duly administred, Prayers and praises in a publick way presented unto God.
that is, not forsaking the public Congregations and Assemblies of the Church, where public Ordinances Are dispensed, where the Word of God is rightly preached, Sacraments duly administered, Prayers and praises in a public Way presented unto God.
upon what ground (it being not expressed) is uncertain, whether for fear, or through negligence, or out of Pride, Self-conceitednesse, and affectation of singularity. But what ever it was, this practice of theirs the Apostle censures and condemnes.
upon what ground (it being not expressed) is uncertain, whither for Fear, or through negligence, or out of Pride, Self-conceitedness, and affectation of singularity. But what ever it was, this practice of theirs the Apostle censures and condemns.
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Deserere Conventus est initium quoddam defectionis, To forsake the publick Assemblies is the beginning of Apostasie and defection, opening a wide door to all kind of Errours and Miscarriages in Doctrine and Practice. A truth sufficiently evidenced by many and sad Examples in this Nation at this day.
Deserere Conventus est Initium Quoddam defectionis, To forsake the public Assemblies is the beginning of Apostasy and defection, opening a wide door to all kind of Errors and Miscarriages in Doctrine and Practice. A truth sufficiently evidenced by many and sad Examples in this nation At this day.
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and you shall find it for the most part to have begun here, in their for saking of the publick Assemblies of the Church, falling off from publick Ordinances.
and you shall find it for the most part to have begun Here, in their for saking of the public Assemblies of the Church, falling off from public Ordinances.
Take heed how you fall off from attending upon, or submitting unto any Ordinance of God, which is dispensed and held forth in the Congregations where you live,
Take heed how you fallen off from attending upon, or submitting unto any Ordinance of God, which is dispensed and held forth in the Congregations where you live,
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And in particular, take heed of renouncing a true Gospel-Ministery. Which whilest some have done in this Nation, being carried forth, not onely with groundlesse distastes against the persons of Gods Ministers,
And in particular, take heed of renouncing a true Gospel-Ministery. Which whilst Some have done in this nation, being carried forth, not only with groundless distastes against the Persons of God's Ministers,
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This being the Ordinance which God hath appointed for this very end (among others) for the establishing of the hearts of Christians, to keep them from being thus carried about. So the Apostle setteth it forth expresly in that Text forecited, Ephes. 4. where having reckoned up divers ends wherefore Christ instituted those Ministerial offices in his Church, Extraordinary and Ordinary, why he gave some to be Apostles, some Prophets,
This being the Ordinance which God hath appointed for this very end (among Others) for the establishing of the hearts of Christians, to keep them from being thus carried about. So the Apostle sets it forth expressly in that Text forecited, Ephesians 4. where having reckoned up diverse ends Wherefore christ instituted those Ministerial Offices in his Church, Extraordinary and Ordinary, why he gave Some to be Apostles, Some prophets,
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and some Evangelists, and some Pastours and Teachers, among other he points out this for one, ver. 14. That we henceforth be no more children, tossed to and fro with every wind of doctrine.
and Some Evangelists, and Some Pastors and Teachers, among other he points out this for one, ver. 14. That we henceforth be no more children, tossed to and from with every wind of Doctrine.
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but also Pastors and Teachers, Ordinary Ministers, who are to continue to the end of the world, (as that promise made to them implyes, Matth. 28. last), that by and through their Ministery his people might not onely be begotten unto God,
but also Pastors and Teachers, Ordinary Ministers, who Are to continue to the end of the world, (as that promise made to them Implies, Matthew 28. last), that by and through their Ministry his people might not only be begotten unto God,
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and given to them, be infected with that disease, which it was proper and soveraign against? If they who cry down this Ordinance which God hath given them to be a preservative against this Turning Sicknesse, be thus carried about, as generally they are, with such divers and strange doctrines.
and given to them, be infected with that disease, which it was proper and sovereign against? If they who cry down this Ordinance which God hath given them to be a preservative against this Turning Sickness, be thus carried about, as generally they Are, with such diverse and strange doctrines.
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Thus I have done with this fourth Caveat, as also with this fourth Direction; which adviseth you to beware of beginning to turn, of beginning to go down the Hill; in particular, of falling off from Christ, from his Church, from Scriptures, from Ordinances.
Thus I have done with this fourth Caveat, as also with this fourth Direction; which adviseth you to beware of beginning to turn, of beginning to go down the Hill; in particular, of falling off from christ, from his Church, from Scriptures, from Ordinances.
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And by the very like meanes are unwary and unstable soules often seduced and carried about, by following of false lights. Which are of two sorts, Lights without them, and lights within them.
And by the very like means Are unwary and unstable Souls often seduced and carried about, by following of false lights. Which Are of two sorts, Lights without them, and lights within them.
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Teachers are Lights. Ye are the Light of the world (saith our Saviour to his Apostles) Matth. 5. 14. And being true Teachers, they are true Lights. Such was Christ the Master, of whom it is is said, He was that true light, Joh. 1. 9. So he was Originally, as the Sun is, which is the fountain of Light.
Teachers Are Lights. You Are the Light of the world (Says our Saviour to his Apostles) Matthew 5. 14. And being true Teachers, they Are true Lights. Such was christ the Master, of whom it is is said, He was that true Light, John 1. 9. So he was Originally, as the Sun is, which is the fountain of Light.
by which name they are called, The seven Stars are the seven Angels (the Ministers ) of the seven Churches, Rev. 1. 20. But so are not fale Teachers: They are Lights indeed,
by which name they Are called, The seven Stars Are the seven Angels (the Ministers) of the seven Churches, Rev. 1. 20. But so Are not fale Teachers: They Are Lights indeed,
but false lights. Not true Stars, but Comets, blazing Stars; So called by St. Iude, (as some understand his expression) Iude v. 13. wandring stars: Such as Comets are,
but false lights. Not true Stars, but Comets, blazing Stars; So called by Saint Iude, (as Some understand his expression) Iude v. 13. wandering Stars: Such as Comets Are,
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Now would you not be carried about, take heed how you follow any of these lights, how you follow false Teachers. That is our Saviours advice concerning them, Luk. 17. 23. Go not after them, nor follow them:
Now would you not be carried about, take heed how you follow any of these lights, how you follow false Teachers. That is our Saviors Advice Concerning them, Luk. 17. 23. Go not After them, nor follow them:
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That is St. Iohns advice to the Elect Lady and her Children, Joh. 2. Ep. v. 10. If there come any among you that bring not this doctrine, (viz. the doctrine of Christ spoken of in the verse foregoing,
That is Saint Iohns Advice to the Elect Lady and her Children, John 2. Epistle v. 10. If there come any among you that bring not this Doctrine, (viz. the Doctrine of christ spoken of in the verse foregoing,
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Such are Enthusiasmes, supposed Inspirations. This is the Light which some, and not a few (it seemeth) in this Nation at this day, (as the Anabaptists in the last age also did) pretend to be led by.
Such Are Enthusiasms, supposed Inspirations. This is the Light which Some, and not a few (it seems) in this nation At this day, (as the Anabaptists in the last age also did) pretend to be led by.
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Not by any light without them, the Scriptures, or any outward teaching. No, this they renounce as a dimme and uncertain light. But a light within them:
Not by any Light without them, the Scriptures, or any outward teaching. No, this they renounce as a dim and uncertain Light. But a Light within them:
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So do they take men off from Scriptures, directing them onely to a light within them. This is the light (saith the same Authour) which Peter biddeth Christians to Take heed unto, 2 Pet. 1. 10. So blind was he (or worse in expounding that clear Text, which plainly speaketh of a light without, the Word of Prophecie, Scripture-Light.
So do they take men off from Scriptures, directing them only to a Light within them. This is the Light (Says the same Author) which Peter bids Christians to Take heed unto, 2 Pet. 1. 10. So blind was he (or Worse in expounding that clear Text, which plainly speaks of a Light without, the Word of Prophecy, Scripture light.
But be you ware of this Light. It being for the most part no other but a meer ignis fatuus, a false light, nothing but the fancy of a distempered brain,
But be you aware of this Light. It being for the most part not other but a mere ignis fatuus, a false Light, nothing but the fancy of a distempered brain,
Which that you may be kept from, take heed how you follow this Light. Knowing that you have a more sure Word of Prophecie (as St. Peter there calleth it) NONLATINALPHABET, More sure then any pretended private Inspiration or Revelation: which where it is not consonant and agreeable to this Word, we may safely and confidently conclude, that whatever glaring there may be,
Which that you may be kept from, take heed how you follow this Light. Knowing that you have a more sure Word of Prophecy (as Saint Peter there calls it), More sure then any pretended private Inspiration or Revelation: which where it is not consonant and agreeable to this Word, we may safely and confidently conclude, that whatever glaring there may be,
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2. There is a Light within a man which is natural. This is the Light of Reason; that Light wherewith every man is said to be enlightned, that commeth into the world, Joh. 1. 9. And this Light is much cryed up by some,
2. There is a Light within a man which is natural. This is the Light of Reason; that Light wherewith every man is said to be enlightened, that comes into the world, John 1. 9. And this Light is much cried up by Some,
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But this also may be and often is a false Light; which take you heed how you follow in matters of Religious concernment. Take heed how therein you consult with Reason.
But this also may be and often is a false Light; which take you heed how you follow in matters of Religious concernment. Take heed how therein you consult with Reason.
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No, I conceive Aquinas his Determination to be more Orthodox and sound, that Divinity is never contrary to true and right natural Reason, however oft-times it is above it,
No, I conceive Aquinas his Determination to be more Orthodox and found, that Divinity is never contrary to true and right natural Reason, however ofttimes it is above it,
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1. For the former, It is a Light (if I may so call it) which too many are guided by, Grosse Reason, which differs little from sense, being imbased by it.
1. For the former, It is a Light (if I may so call it) which too many Are guided by, Gross Reason, which differs little from sense, being embased by it.
Such were those whom St. Iude calleth Sensual men, Jude, vers. 19. NONLATINALPHABET, Meer Natural, Animal men, who have nothing to difference and distinguish them from Brute beasts, but a Reasonable soul; which yet they make little use of,
Such were those whom Saint Iude calls Sensual men, U^de, vers. 19., Mere Natural, Animal men, who have nothing to difference and distinguish them from Brutus beasts, but a Reasonable soul; which yet they make little use of,
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The Natural man (NONLATINALPHABET NONLATINALPHABET, the same word with that of Iude ) receiveth not the things of God, (Gospel-Mysteries, receiveth them not into his mind,
The Natural man (, the same word with that of Iude) receives not the things of God, (Gospel mysteries, receives them not into his mind,
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NONLATINALPHABET. There must be some suitablenesse betwixt the faculty and the Object. The brute Creature, having nothing but sense, cannot apprehend what belongs to humane affaires.
. There must be Some suitableness betwixt the faculty and the Object. The brutus Creature, having nothing but sense, cannot apprehend what belongs to humane affairs.
No more can the meer natural sensual man, who hath nothing but Reason, and that grosse Reason, to guide him, understand what belongs to the matters of God.
No more can the mere natural sensual man, who hath nothing but Reason, and that gross Reason, to guide him, understand what belongs to the matters of God.
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Such is Philosophy; which the Apostle bids his Colossians to take heed of, being deceived by ( Col. 2. 8.) Philosophy, which is nothing but Reason refined by Art. Now however this may be made use of,
Such is Philosophy; which the Apostle bids his colossians to take heed of, being deceived by (Col. 2. 8.) Philosophy, which is nothing but Reason refined by Art. Now however this may be made use of,
and consulted with, as being a useful handmaid to Divinity, yet take heed of making it a Guide, a Mistresse, so as to set Reason above faith. What were this but to set Hagar above Sarah: to give the handmaid the upper hand of her Mistresse? which let Christians beware of.
and consulted with, as being a useful handmaid to Divinity, yet take heed of making it a Guide, a Mistress, so as to Set Reason above faith. What were this but to Set Hagar above Sarah: to give the handmaid the upper hand of her Mistress? which let Christians beware of.
Let Philosophy submit her self to Divinity, as Hagar is bid to do to her Mistresse, (Gen. 16. 19.), suffering her self to be admonished and corrected by it.
Let Philosophy submit her self to Divinity, as Hagar is bid to do to her Mistress, (Gen. 16. 19.), suffering her self to be admonished and corrected by it.
Thus make Reason stoop to faith, Philosophy unto Divinity. Otherwise you will follow a false Light, which will deceive and seduce you, carrying you about into divers and strange doctrines;
Thus make Reason stoop to faith, Philosophy unto Divinity. Otherwise you will follow a false Light, which will deceive and seduce you, carrying you about into diverse and strange doctrines;
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Grace. This it is that is the best ballast for the soul, which being well laid in with it, it will so establish it, that it shall not be thus tossed to and fro,
Grace. This it is that is the best ballast for the soul, which being well laid in with it, it will so establish it, that it shall not be thus tossed to and from,
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as much as in you lyeth have also a regard to others. That is our Saviours lesson to Peter, Luk. 22. 33. When thou art converted, strengthen thy brethren.
as much as in you lies have also a regard to Others. That is our Saviors Lesson to Peter, Luk. 22. 33. When thou art converted, strengthen thy brothers.
When you are in measure through Grace established, and so secured from this Turning Sicknesse your selves, labour what you may to establish others of your Brethren.
When you Are in measure through Grace established, and so secured from this Turning Sickness your selves, labour what you may to establish Others of your Brothers.
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Taking heed that you be neither Causes, nor yet Occasions of their turning. Not Causes of it, whether Principal or Instrumental, by broaching, or spreading of false Doctrines:
Taking heed that you be neither Causes, nor yet Occasions of their turning. Not Causes of it, whither Principal or Instrumental, by broaching, or spreading of false Doctrines:
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Private Christians in their places, by suggesting seasonable Counsel unto their brethren, for the staying of those that are wavering and beginning to turn,
Private Christians in their places, by suggesting seasonable Counsel unto their brothers, for the staying of those that Are wavering and beginning to turn,
Heads of Families, Parents and Masters, Catechizing those committed to their charge, Children and servants, instructing them in the Principles of Gods true Religion, seasoning them betimes with divine Truths, which will be of special use to keep them from the putrefaction of unsound, and erroneous doctrines.
Heads of Families, Parents and Masters, Catechizing those committed to their charge, Children and Servants, instructing them in the Principles of God's true Religion, seasoning them betimes with divine Truths, which will be of special use to keep them from the putrefaction of unsound, and erroneous doctrines.
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Ministers, watching over their flocks with all possible circumspection, warning them, as Paul saith he did, Act. 20. 31. instructing of them, praying for them, that so the Sheep and Lambs committed to them may not become a prey to Wolves or Foxes. Magistrates, improving that Power, which God hath put into their hands for the restraining of Seducers; so as if they will not be brought to believe the truth,
Ministers, watching over their flocks with all possible circumspection, warning them, as Paul Says he did, Act. 20. 31. instructing of them, praying for them, that so the Sheep and Lambs committed to them may not become a prey to Wolves or Foxes. Magistrates, improving that Power, which God hath put into their hands for the restraining of Seducers; so as if they will not be brought to believe the truth,
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and is their office, to bridle and restrain men from all kind of wickednesse, doctrinal and Moral, in matters as well of Religious, as Civill concernment.
and is their office, to bridle and restrain men from all kind of wickedness, doctrinal and Moral, in matters as well of Religious, as Civil concernment.
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It is noted as the Reason how it came to passe that Micah played the Idolater in that manner, Iudg. 17. 5, 6. (the Chapter foregoing) that he had an house of gods, (of Idols) and made an Ephod (a Priestly vestment, such as the High Priest wore) and Teraphim, (Images) and consecrated one of his sons, who became his Priest, (being neither of Aarons Linage,
It is noted as the Reason how it Come to pass that micah played the Idolater in that manner, Judges 17. 5, 6. (the Chapter foregoing) that he had an house of God's, (of Idols) and made an Ephod (a Priestly vestment, such as the High Priest wore) and Teraphim, (Images) and consecrated one of his Sons, who became his Priest, (being neither of Aaron's Lineage,
In those dayes (saith the verse following) there was no King in Israel, (no Judge, no supream Magistrate) but every man did that which was right in his own eyes;
In those days (Says the verse following) there was no King in Israel, (no Judge, no supreme Magistrate) but every man did that which was right in his own eyes;
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Into whose hands God committing the care and custody of both Tables, he ought to have an eye to Gods Religion, as well as to any other Civil interest whatsoever;
Into whose hands God committing the care and custody of both Tables, he ought to have an eye to God's Religion, as well as to any other Civil Interest whatsoever;
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Concerning whom the Law under the Law was expresse, Deut. 13. 5. If there arise among you (saith the first verse) a Prophet or dreamer of dreames, &c. saying, Let us go serve other gods, (so endeavouring to seduce the people from the true worship and service of God) that Prophet, or dreamer of dreams shall be put to death, (saith the fifth verse) being a convicted seducer in so high a kind, he was not to be suffered to live.
Concerning whom the Law under the Law was express, Deuteronomy 13. 5. If there arise among you (Says the First verse) a Prophet or dreamer of dreams, etc. saying, Let us go serve other God's, (so endeavouring to seduce the people from the true worship and service of God) that Prophet, or dreamer of dreams shall be put to death, (Says the fifth verse) being a convicted seducer in so high a kind, he was not to be suffered to live.
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but to all kind of Teachers, to come upon the publick Stage, and there by Tongue or Pen, preaching or writing, to vent what doctrines they please. To this let Magistrates see.
but to all kind of Teachers, to come upon the public Stage, and there by Tongue or Pen, preaching or writing, to vent what doctrines they please. To this let Magistrates see.
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Being accountable for it, as to God, so to his people, who cannot have the Evil put away from the midst of them (as the close of that verse there hath it),
Being accountable for it, as to God, so to his people, who cannot have the Evil put away from the midst of them (as the close of that verse there hath it),
As for this heart, the proper meanes of strengthening and establishing it, is by Meats and Drinks. Thus Abraham speaking to the three Angels, and taking them to be Men, he bids them sit down and rest themselves,
As for this heart, the proper means of strengthening and establishing it, is by Meats and Drinks. Thus Abraham speaking to the three Angels, and taking them to be Men, he bids them fit down and rest themselves,
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your hearts, Gen. 18. 5. Fulcite corda, Stay, or stablish your hearts (saith the Original), meaning their vitall spirits, whereof the heart is the receptacle. But to let that go.
your hearts, Gen. 18. 5. Fulcite Corda, Stay, or establish your hearts (Says the Original), meaning their vital spirits, whereof the heart is the receptacle. But to let that go.
The Heart here spoken of, is (as the Apostle telleth us) such a thing as whose establishment is not by Meats, but by Grace. Understand hereby then the Soul of man.
The Heart Here spoken of, is (as the Apostle Telleth us) such a thing as whose establishment is not by Meats, but by Grace. Understand hereby then the Soul of man.
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A. To this I shall answer, that however (with Aretius ) I look upon the former of these as primarily and principally here intended, the Mind of man, his Understanding, Iudgment, Conscience, which are the faculties with which Doctrines, as to the verity or falsity of them, properly have to deal;
A. To this I shall answer, that however (with Aretius) I look upon the former of these as primarily and principally Here intended, the Mind of man, his Understanding, Judgement, Conscience, which Are the faculties with which Doctrines, as to the verity or falsity of them, properly have to deal;
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yet so, (in as much as they have also an influence upon the Affective part, the Will and the Affections ) as that I shall not wholly exclude any of them:
yet so, (in as much as they have also an influence upon the Affective part, the Will and the Affections) as that I shall not wholly exclude any of them:
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But rather take the word ( Heart ) here in the Comprehensive sense of it, (as commonly it is to be taken, where it goeth alone) as pointing at the whole inward man; both the Intellective, and Affective part of the Soul, Understanding, Iudgment, Conscience, Will, Affections.
But rather take the word (Heart) Here in the Comprehensive sense of it, (as commonly it is to be taken, where it Goes alone) as pointing At the Whole inward man; both the Intellective, and Affective part of the Soul, Understanding, Judgement, Conscience, Will, Affections.
To be firmly and surely settled, as an house that is built upon a sure foundation, or a Pillar that standeth upon a firm and solid Pedestal., so as it can neither be removed, nor moved. And thus is the Heart of man said to be established, when it is fixed, (as David saith his was, My heart is fixed, O God, my heart is fixed, Psal. 57. 7.) settled upon a sure basis, a sure foundation;
To be firmly and surely settled, as an house that is built upon a sure Foundation, or a Pillar that Stands upon a firm and solid Pedestal., so as it can neither be removed, nor moved. And thus is the Heart of man said to be established, when it is fixed, (as David Says his was, My heart is fixed, Oh God, my heart is fixed, Psalm 57. 7.) settled upon a sure basis, a sure Foundation;
When Christians are not soon shaken in mind, nor troubled, whether by Spirit, Word, or Letter (as the Apostle speaketh, 2 Thess. 2. 2.) But are stablished, strengthened, settled (as St. Peter hath it, 2 Pet. 5. 10.):
When Christians Are not soon shaken in mind, nor troubled, whither by Spirit, Word, or letter (as the Apostle speaks, 2 Thess 2. 2.) But Are established, strengthened, settled (as Saint Peter hath it, 2 Pet. 5. 10.):
Which the Heart of man naturally is not. So much is not obscurely insinuated by the Apostle here in the Text, where he saith, It is a good thing that the heart should be established, and that with grace: Intimating that of it self it is not so:
Which the Heart of man naturally is not. So much is not obscurely insinuated by the Apostle Here in the Text, where he Says, It is a good thing that the heart should be established, and that with grace: Intimating that of it self it is not so:
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The heart of man by nature is nothing lesse then stable. Even as it is with a Ship, when it first cometh out of the Dock, or off from the Stocks (as here you phrase it),
The heart of man by nature is nothing less then stable. Even as it is with a Ship, when it First comes out of the Dock, or off from the Stocks (as Here you phrase it),
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and vanity it self, (any light thing as a Bubble, or a feather ) put in the other, to be weighed against them, they would Ascend, mount up (as the Original hath it),
and vanity it self, (any Light thing as a Bubble, or a feather) put in the other, to be weighed against them, they would Ascend, mount up (as the Original hath it),
Be they what they will, whether Beni Adam, or Beni Ish, filii Hominis, or filii viri, whether men of low degree, or men of high degree, all was one to him.
Be they what they will, whither Beni Adam, or Beni Ish, Sons Hominis, or Sons viri, whither men of low degree, or men of high degree, all was one to him.
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Even the very same that the hand-writing upon the wall did upon Belshazzer the Persian Monarch, the greatest man of his time, Dan. 5. 27. Thou art weighed in the balances, and found wanting;
Even the very same that the handwriting upon the wall did upon Belshazzar the Persian Monarch, the greatest man of his time, Dan. 5. 27. Thou art weighed in the balances, and found wanting;
The Evil spirit returning into the heart of a man from whence he seemed to have been ejected, findeth it empty, Matth. 12. 44. Empty of Grace: which being the best and onely ballast for the soul (as I shall shew you anon), without it it must needs be light,
The Evil Spirit returning into the heart of a man from whence he seemed to have been ejected, finds it empty, Matthew 12. 44. Empty of Grace: which being the best and only ballast for the soul (as I shall show you anon), without it it must needs be Light,
So it is (first) when a man is actually turned. When he is under this sad distemper, carried about (as the Apostle saith) with divers and strange doctrines.
So it is (First) when a man is actually turned. When he is under this sad distemper, carried about (as the Apostle Says) with diverse and strange doctrines.
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when they shall in like manner hearken to the Instruments of Satan, subtle seducers, suffering themselves to be turned aside from the way of Truth to the imbracing of Errours. This is a sinful Evil.
when they shall in like manner harken to the Instruments of Satan, subtle seducers, suffering themselves to be turned aside from the Way of Truth to the embracing of Errors. This is a sinful Evil.
As it is a forsaking of Truth, and as it is a cleaving to Errour. Thus the Lord complaineth of his people, Ier. 2. 13. My people have committed two Evils (two grand and notorious Evils), they have forsaken me the fountain of living waters,
As it is a forsaking of Truth, and as it is a cleaving to Error. Thus the Lord Complaineth of his people, Jeremiah 2. 13. My people have committed two Evils (two grand and notorious Evils), they have forsaken me the fountain of living waters,
and acknowledged, and shall follow after Errours, this is a double Evil. Even as it was in the Israelites, when being weary of their Manna, they lusted for flesh, (of which you have the story, Numb. 11. 4, 6.) this was in them a double Evill.
and acknowledged, and shall follow After Errors, this is a double Evil. Even as it was in the Israelites, when being weary of their Manna, they lusted for Flesh, (of which you have the story, Numb. 11. 4, 6.) this was in them a double Evil.
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and found relish in, satisfaction and contentment, and shall lust after divers and strange doctrines, this is a double Evill. So St. Peter looked upon it in those Seducers, of whom he complaineth, 2 Pet. 2. 15. that they had forsaken the right way, and were gone astray, following the way of Balaam.
and found relish in, satisfaction and contentment, and shall lust After diverse and strange doctrines, this is a double Evil. So Saint Peter looked upon it in those Seducers, of whom he Complaineth, 2 Pet. 2. 15. that they had forsaken the right Way, and were gone astray, following the Way of balaam.
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So the Apostle looked upon it, who writing to his Thessalonians concerning the Apostasie of the latter times, he saith, that For this cause (viz. because men received not the love of the truth) God shall send them strong delusions that they should believe a lye, 2 Thess. 2. 11. Thus doth God justly punish those disrespects which men shew unto his truth, when it is held forth unto them, their not receiving and imbracing it with intire and cordial Affection,
So the Apostle looked upon it, who writing to his Thessalonians Concerning the Apostasy of the latter times, he Says, that For this cause (viz. Because men received not the love of the truth) God shall send them strong delusions that they should believe a lie, 2 Thess 2. 11. Thus does God justly Punish those disrespects which men show unto his truth, when it is held forth unto them, their not receiving and embracing it with entire and cordial Affection,
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and living up to it, by giving them over to Satanical delusions, to be captived and blinded by them, that they should believe a Lye, be carried about with dīvers and strange, forged and false Doctrines. Thus is this Actual turning an Evil thing.
and living up to it, by giving them over to Satanical delusions, to be captived and blinded by them, that they should believe a Lie, be carried about with dinvers and strange, forged and false Doctrines. Thus is this Actual turning an Evil thing.
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and, secondly, how it exposeth him to danger. Both which may fitly be illustrated from a Ship (a Similitude which I have the more frequent recourse unto, in regard that,
and, secondly, how it exposeth him to danger. Both which may fitly be illustrated from a Ship (a Similitude which I have the more frequent recourse unto, in regard that,
and waltery, is neither serviceable, nor safe. Not serviceable to the Owner, not safe to the Passenger. And truly such is the condition of an unstable soul.
and waltery, is neither serviceable, nor safe. Not serviceable to the Owner, not safe to the Passenger. And truly such is the condition of an unstable soul.
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and yet not improperly, when the Body being surcharged with any inebriating liquor, the soul (which is the man, the most noble part of him) is drowned in it), his head turning round, what Indentures doth he make with his feet:
and yet not improperly, when the Body being surcharged with any inebriating liquour, the soul (which is the man, the most noble part of him) is drowned in it), his head turning round, what Indentures does he make with his feet:
And truly so is it with an unsettled Christian, having an unstable head and heart, he hath also an unstable foot, so as he cannot walk steadily with God. He cannot do (what our Apostle requires all Christians to do, Heb. 12. 13.) Make streight pathes (or steps) unto his feet.
And truly so is it with an unsettled Christian, having an unstable head and heart, he hath also an unstable foot, so as he cannot walk steadily with God. He cannot do (what our Apostle requires all Christians to do, Hebrew 12. 13.) Make straight paths (or steps) unto his feet.
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A man unsettled in his Principles, Opinions, Resolutions, Purposes, having (as it were) his soul divided in him, (which the word NONLATINALPHABET properly signifieth, Bianimis; when the mind is divided betwixt two Objects, that it knoweth not which to choose,
A man unsettled in his Principles, Opinions, Resolutions, Purposes, having (as it were) his soul divided in him, (which the word properly signifies, Bianimis; when the mind is divided betwixt two Objects, that it Knoweth not which to choose,
but is like a man standing in bivio, that hath two wayes before him, and knoweth not which to take) he is unstable in all his wayes, all his practices, courses, undertakings,
but is like a man standing in Bivio, that hath two ways before him, and Knoweth not which to take) he is unstable in all his ways, all his practices, courses, undertakings,
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It was Iacobs prophetical prediction concerning his first-born son, Reuben, Gen. 49. 4. Unstable as water, thou shalt not excel, &c. viz. in valour, or any excellent atchievements.
It was Iacobs prophetical prediction Concerning his firstborn son, Reuben, Gen. 49. 4. Unstable as water, thou shalt not excel, etc. viz. in valour, or any excellent achievements.
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And the like may be said of unstable Christians. Being unstable as water, (which too many are) subject to be moved and carried about with every wind of doctrine, as the water is with every gale that bloweth upon it;
And the like may be said of unstable Christians. Being unstable as water, (which too many Are) Subject to be moved and carried about with every wind of Doctrine, as the water is with every gale that blows upon it;
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Let it never be expected that they should excell, in doing any speciall service whether for God, or for his Church. Thus doth this Habituall instability indispose a man for service.
Let it never be expected that they should excel, in doing any special service whither for God, or for his Church. Thus does this Habitual instability indispose a man for service.
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Even so is it with an unsettled Christian. As he is not capable of doing much service, so he is in danger of being over-set by every Tentation; to be carried about by fear, or hope of gain and outward advantage,
Even so is it with an unsettled Christian. As he is not capable of doing much service, so he is in danger of being overset by every Tentation; to be carried about by Fear, or hope of gain and outward advantage,
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which is a thing of very dangerous consequence, making the condition of a man most hazardous and unsafe, continually exposing him to the danger of no lesse then the sinking of his soul in eternal perdition. But I promised brevity.
which is a thing of very dangerous consequence, making the condition of a man most hazardous and unsafe, continually exposing him to the danger of no less then the sinking of his soul in Eternal perdition. But I promised brevity.
1. An Honest good. This is the good of the heart, when it is like the good ground spoken of, Luk. 8. which our Saviour, verse 15. expounds to be the honest and good heart;
1. an Honest good. This is the good of the heart, when it is like the good ground spoken of, Luk. 8. which our Saviour, verse 15. expounds to be the honest and good heart;
NONLATINALPHABET Now this it is which maketh it so to be, when it is established, and that with grace. This is as good manure to a light soil, which being layed on it and mingled with it, maketh it good ground.
Now this it is which makes it so to be, when it is established, and that with grace. This is as good manure to a Light soil, which being laid on it and mingled with it, makes it good ground.
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fruits of New Obedience; fruits of Holinesse and Righteousnesse; and that both Plentifully and Constantly. Which a heart not so established will not do.
fruits of New obedience; fruits of Holiness and Righteousness; and that both Plentifully and Constantly. Which a heart not so established will not do.
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This is the fruit of this heart-establishment, to make the Christian like Davids tree, planted by the rivers of water, that bringeth forth his fruit in his season,
This is the fruit of this heart-establishment, to make the Christian like Davids tree, planted by the Rivers of water, that brings forth his fruit in his season,
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and being in himself unsettled, and unresolved which to cleave unto, this Amity is to him no small perplexity. Whereas going on resolvedly, now he walketh comfortably. Thus is Heart-establishment a good thing.
and being in himself unsettled, and unresolved which to cleave unto, this Amity is to him no small perplexity. Whereas going on resolvedly, now he walks comfortably. Thus is Heart-establishment a good thing.
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True it is, amongst Christians some are more stable then others, having through Grace attained some good measure of this heart-establishment. This is that which David saith of the good and Godly man, Psal. 112. 8, 9. His heart is fixed, trusting in the Lord.
True it is, among Christians Some Are more stable then Others, having through Grace attained Some good measure of this heart-establishment. This is that which David Says of the good and Godly man, Psalm 112. 8, 9. His heart is fixed, trusting in the Lord.
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yet so as still there will be some fluctuations, some doubtings, some waverings, specially in times of Temptation, being the remainders of natural Instability. And this let every of us be convinced of.
yet so as still there will be Some fluctuations, Some doubtings, Some waverings, specially in times of Temptation, being the remainders of natural Instability. And this let every of us be convinced of.
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and being carried away with any divers and strange doctrine, which many, many, (I hope well-meaning soules, many of them) in this Nation (that I say not in this place) at this day have just and great cause for;
and being carried away with any diverse and strange Doctrine, which many, many, (I hope well-meaning Souls, many of them) in this nation (that I say not in this place) At this day have just and great cause for;
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3. Then (in the third place) be we exhorted to seek after this blessed frame and temper of spirit, never resting untill we have in measure attained it.
3. Then (in the third place) be we exhorted to seek After this blessed frame and temper of Spirit, never resting until we have in measure attained it.
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Not resting our selves contented either with that fides implicita, or Conjecturalis fiducia, that Implicit faith, or Conjectural belief, which the Doctors of the Church of Rome would have their Disciples to rest contented in.
Not resting our selves contented either with that fides implicita, or Conjecturalis Fiducia, that Implicit faith, or Conjectural belief, which the Doctors of the Church of Room would have their Disciples to rest contented in.
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As for any certain knowledge, or assurance, (looking upon them as things in an ordinary way not attainable, specially for private Christians), they would not have them sought after by them.
As for any certain knowledge, or assurance, (looking upon them as things in an ordinary Way not attainable, specially for private Christians), they would not have them sought After by them.
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So much Pareus writing upon the Text rightly concludes from it against the Iesuites, and their Conjectural faith. If it be a good thing to have the heart established with grace,
So much Pareus writing upon the Text rightly concludes from it against the Iesuites, and their Conjectural faith. If it be a good thing to have the heart established with grace,
And so looking upon it, rest we not contented under it, but strive after such a Plerophorie, such a full perswasion and assurance as the Apostle sometimes speaketh of.
And so looking upon it, rest we not contented under it, but strive After such a Plerophory, such a full persuasion and assurance as the Apostle sometime speaks of.
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And the like doth he wish and earnestly desire, as for his Colossians, so for other of the Saints, Col. 2. 2. That their hearts might be comforted, being knit together in love,
And the like does he wish and earnestly desire, as for his colossians, so for other of the Saints, Col. 2. 2. That their hearts might be comforted, being knit together in love,
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And the like doth St. Peter beg for the Saints to whom he writeth, 1 Pet. 5. 10. The God of all grace, &c. make you perfect, stablish, strengthen you.
And the like does Saint Peter beg for the Saints to whom he Writeth, 1 Pet. 5. 10. The God of all grace, etc. make you perfect, establish, strengthen you.
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This is the Commendation which that Apostle St. Peter giveth to the Saints, to whom he writeth, that they were established in the present truth, 2 Pet. 1. 12. i. e. the truth of the Gospel which was then preached unto them.
This is the Commendation which that Apostle Saint Peter gives to the Saints, to whom he Writeth, that they were established in the present truth, 2 Pet. 1. 12. i. e. the truth of the Gospel which was then preached unto them.
Wherein, the times, the general state of all things, both in Church and State, being so unsettled, Christians have need of stable hearts. When the winds are loud,
Wherein, the times, the general state of all things, both in Church and State, being so unsettled, Christians have need of stable hearts. When the winds Are loud,
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when the wind of divers and strange doctrines is up, (as is at this day among us) blowing upon the Church, as that wind of the Devils raising did upon the house where Iobs children were, which is said to have smote the four Corners of it, Job 1. 19. (a strange wind to blow so many several wayes at once,
when the wind of diverse and strange doctrines is up, (as is At this day among us) blowing upon the Church, as that wind of the Devils raising did upon the house where Jobs children were, which is said to have smote the four Corners of it, Job 1. 19. (a strange wind to blow so many several ways At once,
and such is the wind of false doctrines, which the Devil hath raised against the Church in this Nation at this day) now they have need to have their hearts established.
and such is the wind of false doctrines, which the devil hath raised against the Church in this nation At this day) now they have need to have their hearts established.
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Seeking it from God, who is the God of all grace. From him it is that Peter beggeth this blessing in that Text even now cited, 1 Pet. 5. 10. Now the God of all grace stablish you. This is his work.
Seeking it from God, who is the God of all grace. From him it is that Peter beggeth this blessing in that Text even now cited, 1 Pet. 5. 10. Now the God of all grace establish you. This is his work.
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To him that is of power to establish you, (saith the same Apostle, describing of God, Rom. 16. 25. And that he would do it, that he would put forth that power upon every of us, beg it from him by Prayer. That is Davids request for himself, Psal. 51. 12. Stablish me with thy free Spirit, (so the former Translation readeth it) And this let all of us beg,
To him that is of power to establish you, (Says the same Apostle, describing of God, Rom. 16. 25. And that he would do it, that he would put forth that power upon every of us, beg it from him by Prayer. That is Davids request for himself, Psalm 51. 12. Establish me with thy free Spirit, (so the former translation readeth it) And this let all of us beg,
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as a mercy seasonable at all times, never more then at this day, Lord establish our hearts, stablish us in thy truth, confirm us, uphold us, keep us from being thus carried about.
as a mercy seasonable At all times, never more then At this day, Lord establish our hearts, establish us in thy truth, confirm us, uphold us, keep us from being thus carried about.
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That which David and Ezekiel say of ordinary Bread in reference to the Body, Psal. 105. 16. Ezek. 4. 16. we may in reference to the Soul apply it to Sacramental bread, It is NONLATINALPHABET (as the Seventy there render it), the stay and staffe of bread;
That which David and Ezekielem say of ordinary Bred in Referente to the Body, Psalm 105. 16. Ezekiel 4. 16. we may in Referente to the Soul apply it to Sacramental bred, It is (as the Seventy there render it), the stay and staff of bred;
I have done with the first of these Particulars, the thing here commended, which is Heart-Establishment. Briefly of the latter, the meanes of attaining this great good, and that is
I have done with the First of these Particulars, the thing Here commended, which is Heart-Establishment. Briefly of the latter, the means of attaining this great good, and that is
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See here (what I have told you before, once and again) what is the best ballast for the Soul, the best way and meanes of establishing the Heart, Grace. It is a good thing, Optimum est, (saith the Vulgar Latine ) it is the best thing (turning the Positive into the Superlative, which frequently it doth,
See Here (what I have told you before, once and again) what is the best ballast for the Soul, the best Way and means of establishing the Heart, Grace. It is a good thing, Optimum est, (Says the vulgar Latin) it is the best thing (turning the Positive into the Superlative, which frequently it does,
for the setling and establishing of the heart, as, viz. Reason, and Experience. The former of these was the Ballast which the Heathen Philosophers made use of, Natural Reason. Thereby they quieted,
for the settling and establishing of the heart, as, viz. Reason, and Experience. The former of these was the Ballast which the Heathen Philosophers made use of, Natural Reason. Thereby they quieted,
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And of like use is the latter to the Sea-man, and to the Souldier. Having been in many Stormes, many Battels, having had experience of many dangers, wherein yet they have come off safe, escaping with their lives, their spirits are hereby steeled, hardened, composed, settled,
And of like use is the latter to the Seaman, and to the Soldier. Having been in many Storms, many Battles, having had experience of many dangers, wherein yet they have come off safe, escaping with their lives, their spirits Are hereby steeled, hardened, composed, settled,
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1. The Doctrine of Grace. The Gospel, holding forth the free Grace of God in Iesus Christ, for the Iustifying and saving of poor sinners, through the Application of his Merit, and the imputation of his Obedience unto them.
1. The Doctrine of Grace. The Gospel, holding forth the free Grace of God in Iesus christ, for the Justifying and Saving of poor Sinners, through the Application of his Merit, and the imputation of his obedience unto them.
This in Phrase of Scripture is called sometimes by the name of Grace. This is that which the Apostle meaneth, 2 Cor. 6. 1. where he beseecheth his Corinthians, that they would not receive the Grace of God in vain;
This in Phrase of Scripture is called sometime by the name of Grace. This is that which the Apostle means, 2 Cor. 6. 1. where he Beseecheth his Corinthians, that they would not receive the Grace of God in vain;
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meaning the Grace of God held forth in the Doctrine of the Gospel, which (saith he) hath now appeared, and that unto all men; being held forth more clearly then under the Law, and tendred not to Iewes onely (as then in an ordinary way it was), but to Gentiles also.
meaning the Grace of God held forth in the Doctrine of the Gospel, which (Says he) hath now appeared, and that unto all men; being held forth more clearly then under the Law, and tendered not to Iewes only (as then in an ordinary Way it was), but to Gentiles also.
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And in a like sense our Apostle is conceived to make use of the word sometimes in this Epistle to the Hebrewes; as, viz. twice in the Chapter before the Text. Once, ver. 15. Looking diligently lest any man fail of (or fall from, as the Margin hath it NONLATINALPHABET) the Grace of God. And again, ver. 28. Let us have grace; or, Let us hold fast grace (as the Margin again readeth it,
And in a like sense our Apostle is conceived to make use of the word sometime in this Epistle to the Hebrews; as, viz. twice in the Chapter before the Text. Once, ver. 15. Looking diligently lest any man fail of (or fallen from, as the Margin hath it) the Grace of God. And again, ver. 28. Let us have grace; or, Let us hold fast grace (as the Margin again readeth it,
In both places by Grace (as it is by many expounded) understanding the Doctrine of Grace, the doctrine of the Gospel, which holdeth forth salvation through the free Grace of God in Christ.
In both places by Grace (as it is by many expounded) understanding the Doctrine of Grace, the Doctrine of the Gospel, which holds forth salvation through the free Grace of God in christ.
And so, besides Aretius and some other Protestant Expositors, I find Estius the Jesuite very candidly interpreting it here in the Text with a Magis placet. Though he do not wholly reject the Habit of Grace, yet he rather hereby understandeth the Doctrine of Grace. Doctrina Christiana fide suscepta:
And so, beside Aretius and Some other Protestant Expositors, I find Estius the Jesuit very candidly interpreting it Here in the Text with a Magis placet. Though he do not wholly reject the Habit of Grace, yet he rather hereby understands the Doctrine of Grace. Doctrina Christian fide suscepta:
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True Christian doctrine (the doctrine of the Gospel) apprehended and imbraced by faith, which is Gratia Christianismi, the Grace of Christianity (as he there calleth it).
True Christian Doctrine (the Doctrine of the Gospel) apprehended and embraced by faith, which is Gratia Christianism, the Grace of Christianity (as he there calls it).
where forbidding his Hebrewes to be carried about with divers and strange Doctrines, (any doctrines which held forth Justification in any other then a Gospel way), he giveth this as a Reason for that his Prohibition, For it is a good thing that the heart be established with Grace, with the grace of God in Christ, the Doctrine of free grace held forth in the Gospel.
where forbidding his Hebrews to be carried about with diverse and strange Doctrines, (any doctrines which held forth Justification in any other then a Gospel Way), he gives this as a Reason for that his Prohibition, For it is a good thing that the heart be established with Grace, with the grace of God in christ, the Doctrine of free grace held forth in the Gospel.
for the establishing of the heart as to God-ward, viz. Law or Gospell. Now, as for the former of these, the Law, that will say to the soul that cometh unto it, This is not in me.
for the establishing of the heart as to Godward, viz. Law or Gospel. Now, as for the former of these, the Law, that will say to the soul that comes unto it, This is not in me.
and that for Conscience sake, the Apostle here affirmes it to be an unprofitable thing, Not to have profited those that had been occupied (or walked) therein. Such as were most superstitiously addicted thereunto,
and that for Conscience sake, the Apostle Here affirms it to be an unprofitable thing, Not to have profited those that had been occupied (or walked) therein. Such as were most superstitiously addicted thereunto,
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or any of the like nature, now profit Christians under the Gospel. Feathers and Thistledown may as soon ballast a Ship, as Ceremonial observances establish the heart.
or any of the like nature, now profit Christians under the Gospel. Feathers and Thistledown may as soon ballast a Ship, as Ceremonial observances establish the heart.
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No nor yet the Morall. For that the Apostle is no lesse expresse, Rom. 8. 3. where speaking of the Christians liberty which he hath by Grace, his being made free from the Law of sinne and death, he sheweth this to be a thing which the Law cannot do for him;
No nor yet the Moral. For that the Apostle is no less express, Rom. 8. 3. where speaking of the Christians liberty which he hath by Grace, his being made free from the Law of sin and death, he shows this to be a thing which the Law cannot do for him;
In that it was weak through the flesh. Time was indeed when the Law was able to Iustifie and save, viz. when it was given to Adam in his state of Integrity,
In that it was weak through the Flesh. Time was indeed when the Law was able to Justify and save, viz. when it was given to Adam in his state of Integrity,
and so to establish his heart. No, this is but a tottering foundation. So much that great Cardinal, Bellarmine, however he was no great friend to free Grace, yet was inforced to acknowledge, Propter incertitudinem propriae justitiae, etc. A mans own Righteousnesse (saith he) is an uncertain thing; a man may easily be deceived in it:
and so to establish his heart. No, this is but a tottering Foundation. So much that great Cardinal, Bellarmine, however he was no great friend to free Grace, yet was enforced to acknowledge, Propter incertitudinem propriae justitiae, etc A men own Righteousness (Says he) is an uncertain thing; a man may Easily be deceived in it:
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And therefore it cannot be safe to put any confidence in it. So far he. Which we accept, (especially coming from an Adversary) owning it for a Truth; though not the whole truth. Advance we a step further.
And Therefore it cannot be safe to put any confidence in it. So Far he. Which we accept, (especially coming from an Adversary) owning it for a Truth; though not the Whole truth. Advance we a step further.
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A mans own righteousnesse is uncertain: Nay, it is certain, being certainly defective and imperfect. Such are the best duties and services of the most sanctified persons upon earth, being clogged with many weaknesses and imperfections:
A men own righteousness is uncertain: Nay, it is certain, being Certainly defective and imperfect. Such Are the best duties and services of the most sanctified Persons upon earth, being clogged with many Weaknesses and imperfections:
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which though they do not render and denominate them peceata, Sins, yet peccaminosa, sinful. This is the Churches Confession, Isai. 64. 6. All our Righteousnesses are as filthy rags.
which though they do not render and denominate them peceata, Sins, yet peccaminosa, sinful. This is the Churches Confessi, Isaiah 64. 6. All our Righteousness Are as filthy rags.
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Not onely their Ceremoniall services, but even their morall performances; they were all mixed with Hypocrisie, Vainglory, or some such like tincture of Corruption,
Not only their Ceremonial services, but even their moral performances; they were all mixed with Hypocrisy, Vainglory, or Some such like tincture of Corruption,
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and in the best manner performed, yet still they are contaminated and defiled with some imperfections, which might deservedly make them as filthy rags, odious and abominable in the sight of God, should he look narrowly into them with an eye of Justice,
and in the best manner performed, yet still they Are contaminated and defiled with Some imperfections, which might deservedly make them as filthy rags, odious and abominable in the sighed of God, should he look narrowly into them with an eye of justice,
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This is that which regenerate Paul complaines of in himself, that when he would do good, evill was present with him, Rom. 7. 21. Evil, NONLATINALPHABET, sinful Corruption, either hindering him from doing it at all,
This is that which regenerate Paul complains of in himself, that when he would do good, evil was present with him, Rom. 7. 21. Evil,, sinful Corruption, either hindering him from doing it At all,
that is, by the deeds of the Law. So the Apostle expounds it, Rom. 3. 20. Therefore by the deeds of the Law shall no flesh be justified in his sight ]:
that is, by the Deeds of the Law. So the Apostle expounds it, Rom. 3. 20. Therefore by the Deeds of the Law shall no Flesh be justified in his sighed ]:
And if not justifie the sinner, then not satisfie the soul, not quiet the Conscience. Disquiet and unsettle, nay, torment and excruciate it with the terrours of it, it may:
And if not justify the sinner, then not satisfy the soul, not quiet the Conscience. Disquiet and unsettle, nay, torment and excruciate it with the terrors of it, it may:
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And how so? Because this is like unto the Authour of it, the God of all Grace; He is NONLATINALPHABET, All-sufficient: And such is his Grace. This is that which the Lord from heaven tells Paul, when he was conflicting with that thorn in the flesh, some violent Temptation or other, (as is most probably conjectured), My grace (saith he) is sufficient for thee, 2 Cor. 12. 9. NONLATINALPHABET, Sufficit, or Sufficiat, It is sufficient in it self for thee,
And how so? Because this is like unto the Author of it, the God of all Grace; He is, All-sufficient: And such is his Grace. This is that which the Lord from heaven tells Paul, when he was conflicting with that thorn in the Flesh, Some violent Temptation or other, (as is most probably conjectured), My grace (Says he) is sufficient for thee, 2 Cor. 12. 9., Sufficit, or Sufficiat, It is sufficient in it self for thee,
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What winds are there that can arise in the heart of a Christian, which this one word (Grace) is not able to lay? What doubts which it cannot resolve? Are his sinnes many and great? this is sufficient to pardon them:
What winds Are there that can arise in the heart of a Christian, which this one word (Grace) is not able to lay? What doubts which it cannot resolve? are his Sins many and great? this is sufficient to pardon them:
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What then remaines (to make Application of this Branch) but that all of us who desire to be made partakers of this choice blessing, declining all other wayes, put our soules upon this way of obtaining it.
What then remains (to make Application of this Branch) but that all of us who desire to be made partakers of this choice blessing, declining all other ways, put our Souls upon this Way of obtaining it.
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This is that which the Apostle here driveth at in the Text; to take off his Hebrewes from being carried about with any of those divers and strange doctrines, which were held forth to them by the false Apostles and seducers of those Times, whose design was to remove them from their Gospel-foundation; directing them to the Law, and that to the Ceremonial part of it;
This is that which the Apostle Here drives At in the Text; to take off his Hebrews from being carried about with any of those diverse and strange doctrines, which were held forth to them by the false Apostles and seducers of those Times, whose Design was to remove them from their Gospel foundation; directing them to the Law, and that to the Ceremonial part of it;
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They will fail them as brooks in the Summer. Nay, be unto them as the staffe of a broken reed, (as he said of Egypt, Isa. 36. 6.) not onely failing the trust reposed in them,
They will fail them as brooks in the Summer. Nay, be unto them as the staff of a broken reed, (as he said of Egypt, Isaiah 36. 6.) not only failing the trust reposed in them,
Not hearkening to any of those Romish doctrines, which tell us of merit; and that not onely of Congruity, but of Condignity; and hold forth many external, Ceremonial Observances, as fastings, whippings, washings, Crossings, Pilgrimages and the like:
Not Harkening to any of those Romish doctrines, which tell us of merit; and that not only of Congruity, but of Condignity; and hold forth many external, Ceremonial Observances, as Fastings, whippings, washings, Crossings, Pilgrimages and the like:
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So do they think hereby to still and quiet the Consciences of their disciples. But alas, all these, and the like, they are but shells, busks, empty things;
So do they think hereby to still and quiet the Consciences of their Disciples. But alas, all these, and the like, they Are but shells, busks, empty things;
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duties of piety, or duties of Charity; duties of holinesse or righteousnesse, make losse of all (as Paul saith he did, Phil. 3. 8, 9.) casting them over-board, renouncing them as to any opinion of Merit: Not placing any trust, any confidence in them.
duties of piety, or duties of Charity; duties of holiness or righteousness, make loss of all (as Paul Says he did, Philip 3. 8, 9.) casting them overboard, renouncing them as to any opinion of Merit: Not placing any trust, any confidence in them.
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And if not in this way, then much lesse by any temporal possessions or enjoyments; all which not being able to fill any corner of the Heart, can never satisfie, never establish it.
And if not in this Way, then much less by any temporal possessions or enjoyments; all which not being able to fill any corner of the Heart, can never satisfy, never establish it.
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The truth whereof we see sufficiently evidenced by daily experience. Who are so far off from this Heart-Establishment, from having their spirits quieted and composed,
The truth whereof we see sufficiently evidenced by daily experience. Who Are so Far off from this Heart-Establishment, from having their spirits quieted and composed,
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And therefore renouncing all these (I mean in respect of any soul-confidence in them) looking upon them as empty pits and broken cisternes, which will not afford one drop of true solid comfort to the heart.
And Therefore renouncing all these (I mean in respect of any soul-confidence in them) looking upon them as empty pits and broken cisterns, which will not afford one drop of true solid Comfort to the heart.
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2. In the second place, go we to the fountain of living water, the free Grace of God in Iesus Christ, making that our foundation. Such it is, a foundation, and the onely foundation.
2. In the second place, go we to the fountain of living water, the free Grace of God in Iesus christ, making that our Foundation. Such it is, a Foundation, and the only Foundation.
Other foundation can no man lay, then that which is laid, Iesus Christ (saith the Apostle, 1 Cor. 3. 11.) This is the Gospelfoundation, that foundation of the Apostles and Prophets, spoken of, Ephes. 2. 20. And it is the onely sure foundation. That our soules may be established, set them upon this foundation.
Other Foundation can no man lay, then that which is laid, Iesus christ (Says the Apostle, 1 Cor. 3. 11.) This is the Gospel foundation, that Foundation of the Apostles and prophets, spoken of, Ephesians 2. 20. And it is the only sure Foundation. That our Souls may be established, Set them upon this Foundation.
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then that which is laid ], So let it be laid in our hearts. And that both Rightly and Deeply. These are the two principall requisites in laying of a foundation: that it be right set, and deep laid. And so let this foundation of the free Grace of God in Christ be laid in our hearts.
then that which is laid ], So let it be laid in our hearts. And that both Rightly and Deeply. These Are the two principal requisites in laying of a Foundation: that it be right Set, and deep laid. And so let this Foundation of the free Grace of God in christ be laid in our hearts.
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And so deal you by this Doctrine. That your hearts may be stablished with it, think it not enough that you have it in your Heads, some generall apprehensions of it;
And so deal you by this Doctrine. That your hearts may be established with it, think it not enough that you have it in your Heads, Some general apprehensions of it;
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That being convinced of your own lost state and condition by nature, and utter inability to do any thing for your selves, you may come to admire and adore this rich Grace of God in Iesus Christ, so as it may make a deep impression upon your hearts and spirits.
That being convinced of your own lost state and condition by nature, and utter inability to do any thing for your selves, you may come to admire and adore this rich Grace of God in Iesus christ, so as it may make a deep impression upon your hearts and spirits.
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Which is done by a serious purpose and firm resolution of cleaving hereunto, resting and relying hereupon for Iustification and Salvation. And this (I say) do you,
Which is done by a serious purpose and firm resolution of cleaving hereunto, resting and relying hereupon for Justification and Salvation. And this (I say) do you,
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Renouncing all other things in the world, as being no other but mockstayes, false foundations, pitch your selves wholly and alonely upon this, the free Grace of God in Iesus Christ, believing, resting thereon.
Renouncing all other things in the world, as being no other but mockstayes, false foundations, pitch your selves wholly and alonely upon this, the free Grace of God in Iesus christ, believing, resting thereon.
so the Lord telleth his people concerning their Temporal salvation, Isai. 7. 9. If they would not believe his gracious promise, whereby he had engaged himself to them,
so the Lord Telleth his people Concerning their Temporal salvation, Isaiah 7. 9. If they would not believe his gracious promise, whereby he had engaged himself to them,
and rest upon it, but would be looking out after other helps and succours, other meanes of security, they should not be established, they should never be firmly settled,
and rest upon it, but would be looking out After other helps and succours, other means of security, they should not be established, they should never be firmly settled,
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And what he there saith of Temporall, let it be applyed to Eternal salvation. If you will not believe, believe the great Gospel-Promise, that gracious promise made unto all poor penitent sinners upon their believing on Christ,
And what he there Says of Temporal, let it be applied to Eternal salvation. If you will not believe, believe the great Gospel promise, that gracious promise made unto all poor penitent Sinners upon their believing on christ,
and so rest upon the free Grace of God in him, but will be looking after other wayes and meanes of Justification and Salvation, you shall never be established, your hearts shall never be setled.
and so rest upon the free Grace of God in him, but will be looking After other ways and means of Justification and Salvation, you shall never be established, your hearts shall never be settled.
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By Grace here understanding the spiritual Worship and Service of God, with the inward work of Regeneration, for which they both give this Reason, in as much as it is here opposed to Meates. And truly, to this Grace may we in a warie sense fitly apply this property of Establishing the heart. This is a thing which is not done by Meates, by any bodily external exercises, such as were prescribed under the Law;
By Grace Here understanding the spiritual Worship and Service of God, with the inward work of Regeneration, for which they both give this Reason, in as much as it is Here opposed to Meats. And truly, to this Grace may we in a wary sense fitly apply this property of Establishing the heart. This is a thing which is not done by Meats, by any bodily external exercises, such as were prescribed under the Law;
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but it must be within, in the hold. And thus, that which establisheth the Heart must not be any externall observance performed by the Outward man, but that Grace that is within the Inward man, the Soul;
but it must be within, in the hold. And thus, that which Establisheth the Heart must not be any external observance performed by the Outward man, but that Grace that is within the Inward man, the Soul;
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the Grace of Regeneration, with the fruits of it, as Faith, Hope, and Love, with Humility, Meeknesse of spirit, and other the like gracious Habits, which are freely bestowed, gratiae gratis datae, as fruits of Grace,
the Grace of Regeneration, with the fruits of it, as Faith, Hope, and Love, with Humility, Meekness of Spirit, and other the like gracious Habits, which Are freely bestowed, Gratiae gratis Datae, as fruits of Grace,
and wrought in the Heart by the preaching of the Doctrine of Grace; And thence called by that name, Grace. In which sense Estius also yieldeth that the word may be here taken.
and wrought in the Heart by the preaching of the Doctrine of Grace; And thence called by that name, Grace. In which sense Estius also yieldeth that the word may be Here taken.
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Thus is Grace within an Evidence of Grace without; Sanctification an evidence, a sure evidence of Iustification. Which being evidenced and ascertained unto the soul,
Thus is Grace within an Evidence of Grace without; Sanctification an evidence, a sure evidence of Justification. Which being evidenced and ascertained unto the soul,
2. In the second place, Grace doth this also by way of Efficiency. And that it doth two wayes. Indirectly, Directly. 1. Indirectly, and by Consequence;
2. In the second place, Grace does this also by Way of Efficiency. And that it does two ways. Indirectly, Directly. 1. Indirectly, and by Consequence;
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Of which St. Iohn tells us that it hath torment, 1 Joh. 4. 18. NONLATINALPHABET. Such is fear of Gods wrath, and Judgment, it is as a Hell in the Soul, a Rack, a continual Torment to it, disquieting, unsettling it.
Of which Saint John tells us that it hath torment, 1 John 4. 18.. Such is Fear of God's wrath, and Judgement, it is as a Hell in the Soul, a Rack, a continual Torment to it, disquieting, unsettling it.
There is no fear in Love, but perfect Love casteth out fear ]: Perfect Love, sincere, cordial Affection towards God, and towards man, it casteth out fear;
There is no Fear in Love, but perfect Love Cast out Fear ]: Perfect Love, sincere, cordial Affection towards God, and towards man, it Cast out Fear;
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And so it doth from other inordinate Lusts, Affections, Passions, whereby it is subject to be distempered, to be carried about. As from Self-love, Pride, Ambition, Vain-glory, Covetousnesse, Envy, Malice, &c. All which being like so many Eddie winds in the Corners of the Heart, do disquiet and unsettle it.
And so it does from other inordinate Lustiest, Affections, Passion, whereby it is Subject to be distempered, to be carried about. As from Self-love, Pride, Ambition, Vainglory, Covetousness, Envy, Malice, etc. All which being like so many Eddie winds in the Corners of the Heart, do disquiet and unsettle it.
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This is (as in part you have already heard) the proper work of the Grace of Faith; which taking the soul off from all false and rotten foundations, sets it upon the true foundation, upon Iesus Christ, and the free Grace of God in him:
This is (as in part you have already herd) the proper work of the Grace of Faith; which taking the soul off from all false and rotten foundations, sets it upon the true Foundation, upon Iesus christ, and the free Grace of God in him:
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Into which Grace by this meanes a Christian cometh to have accesse. So the Apostle layeth it down, Rom. 5. 2. By whom also we have accesse through faith into this grace, wherein we stand.
Into which Grace by this means a Christian comes to have access. So the Apostle Layeth it down, Rom. 5. 2. By whom also we have access through faith into this grace, wherein we stand.
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through faith, as the Instrumental cause, applying that merit, and so apprehending that Grace. And by this meanes doth this grace of faith come to establish the heart; by thus setting and settling it upon this sure foundation, fixing it upon Christ.
through faith, as the Instrumental cause, applying that merit, and so apprehending that Grace. And by this means does this grace of faith come to establish the heart; by thus setting and settling it upon this sure Foundation, fixing it upon christ.
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So is it with a Christian, how weak, how infirm, how unstable soever in himself, yet being by faith ingraffed into Christ, now he cometh to receive establishment from him;
So is it with a Christian, how weak, how infirm, how unstable soever in himself, yet being by faith Ingrafted into christ, now he comes to receive establishment from him;
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so doth the Christian by clasping of Iesus Christ, imbracing him in the Armes of his faith, by this meanes he cometh to be established. And thus may this blessed work not amisse be attributed and ascribed to this Habit of Grace in the Soul, specially to faith, which hath (as you see) a peculiar efficiency this way.
so does the Christian by clasping of Iesus christ, embracing him in the Arms of his faith, by this means he comes to be established. And thus may this blessed work not amiss be attributed and ascribed to this Habit of Grace in the Soul, specially to faith, which hath (as you see) a peculiar efficiency this Way.
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Whence it is that Faith is compared by our Apostle to an Anchor, Heb. 6. 19. Which Hope (or Faith ) we have as an Anchor of the soul both sure and steadfast.
Whence it is that Faith is compared by our Apostle to an Anchor, Hebrew 6. 19. Which Hope (or Faith) we have as an Anchor of the soul both sure and steadfast.
And so is it with faith. It is not faith it self, either as it is an Habit, or as it is an Act, by any worth of its own that can establish the heart of man,
And so is it with faith. It is not faith it self, either as it is an Habit, or as it is an Act, by any worth of its own that can establish the heart of man,
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In this way it is that it cometh to establish the heart. So the Psalmist sets it forth in that Text forecited, Psal. 112. 7, 8. His heart is fixed, saith he speaking of the righteous man) Trusting in the Lord; His heart is established, viz. by his faith and Confidence, resting upon Gods free grace and mercy in Christ,
In this Way it is that it comes to establish the heart. So the Psalmist sets it forth in that Text forecited, Psalm 112. 7, 8. His heart is fixed, Says he speaking of the righteous man) Trusting in the Lord; His heart is established, viz. by his faith and Confidence, resting upon God's free grace and mercy in christ,
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And what then remaines (to draw to a Conclusion) but that all of us seek after this Grace? not resting our selves contented with the bare outward performance of any Duties; or yet in a constant attendance upon Ordinances (which some conceive here hinted by the Apostle in this word, Meates, understanding it of the Meates of the Sacrifices ).
And what then remains (to draw to a Conclusion) but that all of us seek After this Grace? not resting our selves contented with the bore outward performance of any Duties; or yet in a constant attendance upon Ordinances (which Some conceive Here hinted by the Apostle in this word, Meats, understanding it of the Meats of the Sacrifices).
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Alas, these being outside things, without the man, they will not ballast the soul, establish the Heart. See we that our hearts be laid in with this Ballast of Grace.
Alas, these being outside things, without the man, they will not ballast the soul, establish the Heart. See we that our hearts be laid in with this Ballast of Grace.
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That your soules be purified through the Spirit, to the unfeigned love of the Brethren (as St. Peter saith of the believers to whom he writeth, 1 Pet. 1. 22.) And the like I may say of other Graces; See that there be truth, sincerity in them;
That your Souls be purified through the Spirit, to the unfeigned love of the Brothers (as Saint Peter Says of the believers to whom he Writeth, 1 Pet. 1. 22.) And the like I may say of other Graces; See that there be truth, sincerity in them;
the least measure of Grace (if true) it is saving, but not establishing. This will require some proportionable Quantity. And therefore rest not in the beginnings of Grace,
the least measure of Grace (if true) it is Saving, but not establishing. This will require Some proportionable Quantity. And Therefore rest not in the beginnings of Grace,
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In this way, and by this meanes, (this being an evidence of a Christians standing in the Grace of God ) the heart shall come to be quieted, setled, established. Which blessing the God of all Grace, out of his abundant Grace and Mercy in Christ Iesus, vouchsafe to every soul of us. Amen. FINIS.
In this Way, and by this means, (this being an evidence of a Christians standing in the Grace of God) the heart shall come to be quieted, settled, established. Which blessing the God of all Grace, out of his abundant Grace and Mercy in christ Iesus, vouchsafe to every soul of us. Amen. FINIS.
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1. From a Wheel. Verbum NONLATINALPHABET Metaphoram habet a Rotā, quae continuo motu circumacta, partes summas & imas semper commutat, et nunquam consistit: vel à stipulis quas ventus hinc inde in gyrum versat. Paereus in Text. A Wheel a lively Embleme of Inconstancy.
1. From a Wheel. Verbum Metaphoram habet a Rotā, Quae continuo motu circumacta, parts summas & imas semper commutat, et Never consistit: vel à stipulis quas ventus hinc inde in gyrum versat. Paereus in Text. A Wheel a lively Emblem of Inconstancy.
Sic probantur fideles, sic perfidi deteguntur: sic et ante judicii diem hîc quo { que } jam justorum et injustorum animae dividuntur, et à frumento paleae separantur. Cyprian. ibid.
Sic probantur fideles, sic perfidi deteguntur: sic et ante Judicii diem hîc quo { que } jam Justorum et injustorum Spirits dividuntur, et à frumento paleae separantur. Cyprian. Ibid.
Calvin. ad loc. Beza Gr. Annot. in 1 Cor. 11. 18. Pareus ibid. & in vers. 22. Camero in Praelect. de Ecclesiam adversus. Bellaminum et Fulle••• ▪ fusè.
calvin. ad loc. Beza Great Annot in 1 Cor. 11. 18. Pareus Ibid. & in vers. 22. Chamber in Praelect. de Church Adversus. Bellaminum et Fulle••• ▪ fusè.
Tanquam Ecclesia Christi de toto orbe perierit, ubi futura promissa est, at { que } in Africâ et Donati parte remanserit: in aliis terrarum partibus quasi contagione communionis extincta, August. ibid.
Tanquam Ecclesia Christ de toto orbe perierit, ubi futura Promissa est, At { que } in Africâ et Donati parte remanserit: in Others terrarum partibus quasi contagion Communion Extincta, August. Ibid.
Diu perstitit haec Haeresis, etc. Posteà tamen jugulata est, at { que } acquieverat, nisi miseri et insani Anabaptistae eam ab inferis hoc nostro seculo revocâs•ent, Danaeus in Augustin. de Haeresib. Cap. 69.
Diu perstitit haec Heresy, etc Posteà tamen jugulata est, At { que } acquieverat, nisi miseri et Insane Anabaptists eam ab inferis hoc nostro seculo revocâs•ent, Danaeus in Augustin. de Haeresib. Cap. 69.
Haereticos negant ullo modo Magistratûs quanquam pii ▪ et fidelis autoritate coercendos, castigandos, vel comprimendos, ne eorum Venenum latiùs setpat, vel ut ipsi Haeretici resipiscant. Error. 3. Danaeus ubi suprà.
Haereticos negant ullo modo Magistratûs quanquam pii ▪ et Fidelis autoritate coercendos, castigandos, vel comprimendos, ne Their Venenum latiùs setpat, vel ut ipsi Haeretici resipiscant. Error. 3. Danaeus ubi suprà.
Ita Origenes, poenam dans merito tot Allegoriarum, Eunuchatum planè Allegoricum ad literam paulo servilius interpretatus, sibi vim tulit qui non minùs vim intulerat Scripturae, vir { que } esse desiit, qui non desiit esse malus interpres. D. Josephus. Hall in Communione ad Synodum Dordracenam.
Ita Origenes, poenam dans merito tot Allegoriarum, Eunuchatum planè Allegoricum ad Literam Paul servilius interpretatus, sibi vim tulit qui non minùs vim intulerat Scriptures, vir { que } esse desiit, qui non desiit esse malus Interpret. D. Josephus. Hall in Communion ad Synodum Dordracenam.
Siquis pudor, si qua pictas, reprimite hanc petulantissima• insaniendi libidinem, modum imperate hominum et linguis, et calamis: Et facite ut qui vera sentire nolunt falsa divulgare non ausint, etc. Vide D. Joseph. Hall, ubì suprà.
Siquis pudor, si qua Pictas, reprimite hanc petulantissima• insaniendi libidinem, modum imperate hominum et linguis, et calamis: Et Facite ut qui vera sentire Nolunt Falsa divulgare non ausint, etc Vide D. Joseph. Hall, ubì suprà.
A. The whole soul, specially the Mind. NONLATINALPHABET pro mente, et ratione intelligente ponit. Homo is est interior, et spiritualis, Aret. Com. ad Loc.
A. The Whole soul, specially the Mind. Pro mente, et ratione intelligente Ponit. Homo is est interior, et spiritualis, Aret. Come and Loc.
Damnat hic Apostolus fidem Conjecturalem, h. e. fluctuationem Jesuitarum, quâ necesse est conscientias circumferri dubias. Contra asserit NONLATINALPHABET fidei, &c. Pareus ad Text.
Damnat hic Apostles fidem Conjecturalem, h. e. fluctuationem Jesuitarium, quâ Necessary est Conscientias circumferri dubias. Contra asserit fidei, etc. Pareus and Text.
Quum Cibis opponit Gratiam, non dubito quin spiritualem Dei cultum, et Regenerationem intelligat hoc nomine, Calvin. ad loc. Iisdem etiam verbis, Beza. Gr. Annot. ad loc.
Whom Cibis opponit Gratiam, non dubito quin spiritualem Dei cultum, et Regenerationem Intelligat hoc nomine, calvin. ad loc. Iisdem etiam verbis, Beza. Great Annot ad loc.
Nomine Gratiae Graeci fidem, etc. Atqui nihil verat generatim significari interna ac spiritualia. Dei dons, quibus homines sanctificantur, ut fidem, Spem, Charitatem, caeterás { que } virtutes, Estius Com. ad loc.
Nomine Gratiae Greeks fidem, etc Atqui nihil verat generatim significari Interna ac spiritualia. Dei dons, quibus homines sanctificantur, ut fidem, Spem, Charitatem, caeterás { que } Virtues, Estius Come ad loc.
