Maran atha: or Dominus veniet Commentaries upon the articles of the Creed never heretofore printed. Viz. Of Christs session at the right hand of God and exaltation thereby. His being made Lord and Christ: of his coming to judge the quick and the dead. The resurredction of the body; and Life everlasting both in joy and torments. With divers sermons proper attendants upon the precedent tracts, and befitting these present times. By that holy man and profound divine, Thomas Jackson, D.D. President of Corpus Christi Coll. in Oxford.
Even in those Countries, wherein, the Attendance on the Left-hand of Princes was more honourable then on the Right; the only ground of the Subjects power or dignity so attending, was, the Imbecillity of the Prince, who ordinarily could not defend himself so well on the Left-side, as on the Right. And as our uncomely parts have more comelinesse bestowed upon them;
Even in those Countries, wherein, the Attendance on the Left hand of Princes was more honourable then on the Right; the only ground of the Subject's power or dignity so attending, was, the Imbecility of the Prince, who ordinarily could not defend himself so well on the Left-side, as on the Right. And as our uncomely parts have more comeliness bestowed upon them;
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But the Almighty, unto whose future designs the Rites and Customs of the Kings of Judah were (haply) praefashioned, needs no Defendant, no assistant, either on the Right-hand, or on the Left. The former occasion of imbecillitie,
But the Almighty, unto whose future designs the Rites and Customs of the Kings of Judah were (haply) praefashioned, needs no Defendant, no assistant, either on the Right-hand, or on the Left. The former occasion of imbecility,
or need of Defendants being set apart, as the Right-hand is ordinarily more worthy then the Left, so to be on the Right-hand of Supreme Honour is simply more honourable,
or need of Defendants being Set apart, as the Right-hand is ordinarily more worthy then the Left, so to be on the Right-hand of Supreme Honour is simply more honourable,
To sit by him in his Kingdom, was, to their apprehension, and according to the custome of their Native Country, a greater Dignity then to stand by him, or to go in and out before him.
To fit by him in his Kingdom, was, to their apprehension, and according to the custom of their Native Country, a greater Dignity then to stand by him, or to go in and out before him.
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but that one may sit on the Right-hand, and the other on the Left, Mat. 20. 21. That to sit on the Right-hand of Majesty, was the greatest honour, whereof any Subject,
but that one may fit on the Right-hand, and the other on the Left, Mathew 20. 21. That to fit on the Right-hand of Majesty, was the greatest honour, whereof any Subject,
or inferiour Prince in Jurie, was capable, may be gathered from the honour which Solomon did unto his Mother Bathsheba, 1 King. 2. 19. The King rose up to meet her,
or inferior Prince in Jury, was capable, may be gathered from the honour which Solomon did unto his Mother Bathsheba, 1 King. 2. 19. The King rose up to meet her,
Nor hath the Royall Psalmist any better place for the Spouse, whose Dignity he sought to emblazon, Psal. 45. 9. Kings daughters were among thine honourable women, upon thy Right-hand did stand the Queen in a vesture of gold of Ophir.
Nor hath the Royal Psalmist any better place for the Spouse, whose Dignity he sought to emblazon, Psalm 45. 9. Kings daughters were among thine honourable women, upon thy Right-hand did stand the Queen in a vesture of gold of Ophir.
and which did afterwards fall on Judas the greatest enemy of Davids Son and Lord, was, that the wicked might be set over him, and that the adversary might stand at his Right-hand, for so he knew that he should be condemned, when he was judged, and that his prayers should be turned into sin, Psal. 109. 6, 7. The surest Anchor of Davids Confidence, was, Gods being on his Right-hand, Psal. 16. 8. The Lord is at my Right-hand,
and which did afterwards fallen on Judas the greatest enemy of Davids Son and Lord, was, that the wicked might be Set over him, and that the adversary might stand At his Right-hand, for so he knew that he should be condemned, when he was judged, and that his Prayers should be turned into since, Psalm 109. 6, 7. The Surest Anchor of Davids Confidence, was, God's being on his Right-hand, Psalm 16. 8. The Lord is At my Right-hand,
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whether the Description it self be meerly Metaphorical, or Symbolical; that is, a language borrowed from the visible customes of men without any real sensible Similitude between the things signified by the same words? That this Phrase of Sitting at the Right hand of God is a meere borrowed speech, most Divines do hold;
whither the Description it self be merely Metaphorical, or Symbolical; that is, a language borrowed from the visible customs of men without any real sensible Similitude between the things signified by the same words? That this Phrase of Sitting At the Right hand of God is a mere borrowed speech, most Divines do hold;
giving us withal this General Rule, That no Corporeal Substance, Quality, Habit, or Gesture, can be attributed unto God otherwise then NONLATINALPHABET, that is, by a kind of Poetical Fiction,
giving us withal this General Rule, That no Corporeal Substance, Quality, Habit, or Gesture, can be attributed unto God otherwise then, that is, by a kind of Poetical Fiction,
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The God-head hath neither eyes, nor eares, nor body, much lesse can there be in it any distirction of Right-hand, or Left; yet may we not deny but the Son of God, who is truly God, hath eyes and eares, feet and hands, Right-hand, and Left-hand, and all the parts of the humane body, which any perfect man hath.
The Godhead hath neither eyes, nor ears, nor body, much less can there be in it any distirction of Right-hand, or Left; yet may we not deny but the Son of God, who is truly God, hath eyes and ears, feet and hands, Right-hand, and Left hand, and all the parts of the humane body, which any perfect man hath.
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3. But when it is said that Christ sitteth at the Right-hand of God, this must be understood of God the Father, not of God the Son, for so it is expressed in the Apostles Creed, that The Son of God, who was Crucified, dead,
3. But when it is said that christ Sitteth At the Right-hand of God, this must be understood of God the Father, not of God the Son, for so it is expressed in the Apostles Creed, that The Son of God, who was crucified, dead,
the case seems clear, that Christs sitting at the right-hand of the Father must needs be a speech meerly Metaphorical, borrowed from the custom of earthly Princes, to be placed at whose Right hand is the greatest honour that can be to their chief Peers or Subjects.
the case seems clear, that Christ sitting At the right-hand of the Father must needs be a speech merely Metaphorical, borrowed from the custom of earthly Princes, to be placed At whose Right hand is the greatest honour that can be to their chief Peers or Subject's.
Yet all this hinders not, why the Divine Majesty, or Person of the Father, who is every where Essentially present, may not be more Conspicuously present (in respect of created sights) in some visible heavenly Throne, then in any other place.
Yet all this hinders not, why the Divine Majesty, or Person of the Father, who is every where Essentially present, may not be more Conspicuously present (in respect of created sights) in Some visible heavenly Throne, then in any other place.
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The Father (for ought we know) may have a distinct Throne, and the Son another, or they may have distinct manifestations of Glory upon the same Throne, Rev. 3. 21. To confine the presence of God the Father, of God the Son,
The Father (for ought we know) may have a distinct Throne, and the Son Another, or they may have distinct manifestations of Glory upon the same Throne, Rev. 3. 21. To confine the presence of God the Father, of God the Son,
or of God the Holy-Ghost, to any visible Throne, were a grosse Heresie. But that there may be Real Emblems, or Representations, of the Blessed Trinitie in heaven,
or of God the Holy ghost, to any visible Throne, were a gross Heresy. But that there may be Real Emblems, or Representations, of the Blessed Trinity in heaven,
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Daniel law the Glory of the Father shadowed by the Ancient of daies, the Glory of the Son, represented by the similitude of the Son of man. At our Saviours Baptism there was A voice from heaven, as an audible Testimonie of the distinct Person of the Father. Christ as Man, was the conspicuous seat or Throne of God the Son; and the Dove, which appeared unto John, a visible pledge of the Holy-Ghost. And may not the Church Triumphant have as punctual representations or pledges of this Distinction no lesse sensible, though more admirable,
daniel law the Glory of the Father shadowed by the Ancient of days, the Glory of the Son, represented by the similitude of the Son of man. At our Saviors Baptism there was A voice from heaven, as an audible Testimony of the distinct Person of the Father. christ as Man, was the conspicuous seat or Throne of God the Son; and the Dove, which appeared unto John, a visible pledge of the Holy ghost. And may not the Church Triumphant have as punctual representations or pledges of this Distinction no less sensible, though more admirable,
4. It is not then altogether so clear that this Title, of Christs Sitting at the right hand of God the Father, is borrowed from the Rites or customes of the Kings of Judah; as it is questionable,
4. It is not then altogether so clear that this Title, of Christ Sitting At the right hand of God the Father, is borrowed from the Rites or customs of the Kings of Judah; as it is questionable,
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Our Fathers had the tabernacle of witness in the wilderness, as he appointed, speaking unto Moses, that he should make it according to the fashion that he had seen, Act. 7. 44. Ex. 25. 40. And our Apostle saith, Heb. 8. 5. Those served unto the patern or shadow of heavenly things,
Our Father's had the tabernacle of witness in the Wilderness, as he appointed, speaking unto Moses, that he should make it according to the fashion that he had seen, Act. 7. 44. Ex. 25. 40. And our Apostle Says, Hebrew 8. 5. Those served unto the pattern or shadow of heavenly things,
Some Distinction, between the Throne of Majestie, and Christs humanitie, was apprehended surely by Saint Steven, Act. 7. 55. He being full of the Holy-Ghost, looked stedfastly into heaven,
some Distinction, between the Throne of Majesty, and Christ humanity, was apprehended surely by Saint Steven, Act. 7. 55. He being full of the Holy ghost, looked steadfastly into heaven,
for he saw the heavens open, and by their opening found opportunity to prie with bodily eyes (but bodily eyes extraordinarily enlightned by the Spirit of God) into heaven it self,
for he saw the heavens open, and by their opening found opportunity to pry with bodily eyes (but bodily eyes extraordinarily enlightened by the Spirit of God) into heaven it self,
All is one, It is the height of Christs Exaltation, that He hath the pre-eminence to Sit upon his Throne in the immediate presence of God the Fathers Glorious Throne.
All is one, It is the height of Christ Exaltation, that He hath the preeminence to Fit upon his Throne in the immediate presence of God the Father's Glorious Throne.
Now was that of the Psalmist, Psal. 102. 19. verified, He hath looked down from the height of his Sanctuarie, out of the heaven did the Lord behold the earth.
Now was that of the Psalmist, Psalm 102. 19. verified, He hath looked down from the height of his Sanctuary, out of the heaven did the Lord behold the earth.
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5. But if Christ have a Visible Throne or Sanctuarie in heaven, how is it true, which Saint Steven saith, Acts 7. 48, 49. The most high dwelleth not in Temples made with hands, as saith the Prophet:
5. But if christ have a Visible Throne or Sanctuary in heaven, how is it true, which Saint Steven Says, Acts 7. 48, 49. The most high dwells not in Temples made with hands, as Says the Prophet:
Heaven is my throne, and earth is my foot-stool, what house will ye build for me, saith the Lord? or what place is it that I shall rest in? hath not my hand made all these things? And if God dwell not in any Sanctuary which he hath made,
Heaven is my throne, and earth is my footstool, what house will you built for me, Says the Lord? or what place is it that I shall rest in? hath not my hand made all these things? And if God dwell not in any Sanctuary which he hath made,
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To this, the Answer is easie, when the Prophet saith, God dwelleth not in Temples made with hands, he excludeth only the works of mens hands, not all created Thrones or Sanctuaries made immediately by God himself.
To this, the Answer is easy, when the Prophet Says, God dwells not in Temples made with hands, he excludeth only the works of men's hands, not all created Thrones or Sanctuaries made immediately by God himself.
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However, The Point which all of us are bound absolutely to Believe, is, That this Article, of Christs sitting at the Right-Hand of God, doth contain the height of His Exaltation, far above all principalitie, and power,
However, The Point which all of us Are bound absolutely to Believe, is, That this Article, of Christ sitting At the Right-Hand of God, does contain the height of His Exaltation, Far above all principality, and power,
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and given him a Name which is above every Name, that at the Name of Jesus every knee should Bow — &c. And seeing every other Article in this Creed is conceived in literal distinct termes;
and given him a Name which is above every Name, that At the Name of jesus every knee should Bow — etc. And seeing every other Article in this Creed is conceived in literal distinct terms;
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I see no reason why we should believe this Article (of Christs sitting at the Right-Hand of God) alone, should be represented unto us in Termes Poetical, or meerly Metaphorical. Howbeit, Christs sitting at the Right-Hand of God the Father, according to the Literal meaning of these words, doth by way of Real Embleme import, that Christ's Humane nature is exalted far above Angels, &c. which are often said to Stand, or Attend before, or about the Throne of God, but not to sit on His Throne, or at his Right-Hand.
I see no reason why we should believe this Article (of Christ sitting At the Right-Hand of God) alone, should be represented unto us in Terms Poetical, or merely Metaphorical. Howbeit, Christ sitting At the Right-Hand of God the Father, according to the Literal meaning of these words, does by Way of Real Emblem import, that Christ's Humane nature is exalted Far above Angels, etc. which Are often said to Stand, or Attend before, or about the Throne of God, but not to fit on His Throne, or At his Right-Hand.
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CHAP. II. Of the Real Dignitie contained in This Article; viz. The Exaltation of Christ. That Christ was exalted, both, as the Son of God, and as the Son of David.
CHAP. II Of the Real Dignity contained in This Article; viz. The Exaltation of christ. That christ was exalted, both, as the Son of God, and as the Son of David.
1. THe Dignity of this Name, and the Realitie of Dignity answering unto it, is further set forth, in the First Chapter to the Hebrews, ver. 3, 4, 5. He (sate down,
1. THe Dignity of this Name, and the Reality of Dignity answering unto it, is further Set forth, in the First Chapter to the Hebrews, ver. 3, 4, 5. He (sat down,
or) sitteth on the Right-Hand of the Majestie on High (or in highest places) and is made so much more excellent then the Angels, by how much he hath obtained a more Excellent Name then they.
or) Sitteth on the Right-Hand of the Majesty on High (or in highest places) and is made so much more excellent then the Angels, by how much he hath obtained a more Excellent Name then they.
as most Divines grant, the one of David, the other of Solomon, why may not the Title of Gods Sons agree as literally to Angels, as to David or Salomon? Though these two eminent Princes, as Gods Vicegerents on Earth, were Solo Deominores, yet was David in the height of his Greatnesse too low,
as most Divines grant, the one of David, the other of Solomon, why may not the Title of God's Sons agree as literally to Angels, as to David or Solomon? Though these two eminent Princes, as God's Vicegerents on Earth, were Solo Deominores, yet was David in the height of his Greatness too low,
It was the height of both their Excellencies to be Shadows or Types of that Son of David, concerning whom the Lord had sworn by His Holiness, (a most faithful Oath from which he would not shrink;
It was the height of both their Excellencies to be Shadows or Types of that Son of David, Concerning whom the Lord had sworn by His Holiness, (a most faithful Oath from which he would not shrink;
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for the time present, of that mightie power and excellencie wherewith the Son of David was (after that, in the fulnesse of Time he had humbled himself) in the fulnesse of Glorie to be invested.
for the time present, of that mighty power and excellency wherewith the Son of David was (After that, in the fullness of Time he had humbled himself) in the fullness of Glory to be invested.
So David and Solomon, in that they were Types of Christ, might be more capable of being stiled Gods Sons; or, of being begotten to that earthly Empire, which was the Map or shadow of his only begotten Sons eternal Inheritance, then the Angels were.
So David and Solomon, in that they were Types of christ, might be more capable of being styled God's Sons; or, of being begotten to that earthly Empire, which was the Map or shadow of his only begotten Sons Eternal Inheritance, then the Angels were.
The greatest Angels of God (whose presence David did reverence as Gods Embassadours) are servants to the Son of David. For so the Apostle, Heb. 1. 6. interprets that of Psalm 97. ver. 7. Let all the Angels of God worship him.
The greatest Angels of God (whose presence David did Reverence as God's ambassadors) Are Servants to the Son of David. For so the Apostle, Hebrew 1. 6. interprets that of Psalm 97. ver. 7. Let all the Angels of God worship him.
No marvel then if David (when he saw as much of his Glorie, as he or some other Psalmist, Psal. 97. did) instile him His Lord, Psal. 110. 1. That all the Glorie and Dignitie, which the Apostle seeks to set forth by the testimonie of the Psalmist, Psalm 45. 6, 7. Psalm 102. 25, 26. is comprehended in this Article of Christs Sitting at the Right-hand of God, the Apostle supposeth, Heb. 1. 13, 14. For so he concludes, by way of an Epiphonema, (the sum of all, which he had said before;) unto which of the Angels said he at any time, Sit thou at my right-hand untill I make thine enemies thy foot-stool? Are they not all ministring spirits, sent forth to minister for their sakes, which shall be heires unto Salvation? It is A Doctrine full of Comfort, that the Blessed Angels, the Powers and Principalities celestial, one and other, should be at the command of this our High-Priest, who can compassionate our estate much better then any of them can.
No marvel then if David (when he saw as much of his Glory, as he or Some other Psalmist, Psalm 97. did) instile him His Lord, Psalm 110. 1. That all the Glory and Dignity, which the Apostle seeks to Set forth by the testimony of the Psalmist, Psalm 45. 6, 7. Psalm 102. 25, 26. is comprehended in this Article of Christ Sitting At the Right-hand of God, the Apostle Supposeth, Hebrew 1. 13, 14. For so he concludes, by Way of an Epiphonema, (the sum of all, which he had said before;) unto which of the Angels said he At any time, Fit thou At my right-hand until I make thine enemies thy footstool? are they not all ministering spirits, sent forth to minister for their sakes, which shall be Heirs unto Salvation? It is A Doctrine full of Comfort, that the Blessed Angels, the Powers and Principalities celestial, one and other, should be At the command of this our High-Priest, who can compassionate our estate much better then any of them can.
But have they this Charge over all of us? or onely over some few that are Predestinated unto Salvation? The Apostle saith, All of them are sent forth to minister to such as shall be heirs of Salvation, and All of Us, whom God hath called and made partakers of his Word and Sacraments, are under the Promise, and in the estate of the Sons of God; And if we be sons, then are we heirs:
But have they this Charge over all of us? or only over Some few that Are Predestinated unto Salvation? The Apostle Says, All of them Are sent forth to minister to such as shall be Heirs of Salvation, and All of Us, whom God hath called and made partakers of his Word and Sacraments, Are under the Promise, and in the estate of the Sons of God; And if we be Sons, then Are we Heirs:
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To be Heirs Apparent, is proper to the Predestinate only, or to the Elect. But of the Doctrin and Use concerning Angelical Protection and ministrie for our good, elsewhere.
To be Heirs Apparent, is proper to the Predestinate only, or to the Elect. But of the Doctrine and Use Concerning Angelical Protection and Ministry for our good, elsewhere.
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It shall suffice to give you notice by the way, that This last quoted place Heb. 1. 14. doth evidently refute a Curious Distinction of Orders amongst the Angels,
It shall suffice to give you notice by the Way, that This last quoted place Hebrew 1. 14. does evidently refute a Curious Distinction of Order among the Angels,
because the Angel Gabriel gives himself this Title, Luke 1. 19. And another Order of ministring Angels; whereas our Apostles speech is general, that All the Angels (and under this universalitie he comprehends even the most noble Order of heavenly creatures) are ministring spirits, sent forth for our good.
Because the Angel Gabriel gives himself this Title, Lycia 1. 19. And Another Order of ministering Angels; whereas our Apostles speech is general, that All the Angels (and under this universality he comprehends even the most noble Order of heavenly creatures) Are ministering spirits, sent forth for our good.
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If they, which are said in Scripture to stand before God, be either Angels or created substances inferiour to the Son of God, they are sometimes, at least by courses, ministrantes, ministring spirits.
If they, which Are said in Scripture to stand before God, be either Angels or created substances inferior to the Son of God, they Are sometime, At least by courses, ministrantes, ministering spirits.
2. But as diverse writers in the Romish Church, not balancing other places of Scripture with this Place of our Apostle last cited, have fram'd a needlesse Distinction of Orders amongst the Angels:
2. But as diverse writers in the Romish Church, not balancing other places of Scripture with this Place of our Apostle last cited, have framed a needless Distinction of Order among the Angels:
as they have not been affraid to affirm, That the Angels are in some sort inferiour to themselves, because They minister to them as they are Heires of Salvation. Ministers they are indeed,
as they have not been afraid to affirm, That the Angels Are in Some sort inferior to themselves, Because They minister to them as they Are Heirs of Salvation. Ministers they Are indeed,
about the Bounds or limits whereof, the Controversies are more then any difficulties in the Rule of Faith do minister; (but not so many as men of rash or audacious understandings make;) and the most of them prosecuted with greater vehemencie of contention,
about the Bounds or Limits whereof, the Controversies Are more then any difficulties in the Rule of Faith do minister; (but not so many as men of rash or audacious understandings make;) and the most of them prosecuted with greater vehemency of contention,
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The Questions of more profitable Use, are generally Two; The First concerns the Logical Subject of Christs Exaltation comprehended in this Title, of Sitting at the Right-hand of God, and the like:
The Questions of more profitable Use, Are generally Two; The First concerns the Logical Subject of Christ Exaltation comprehended in this Title, of Sitting At the Right-hand of God, and the like:
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The one Question, as Logicians speak, is about the Extent or limit of the Subject; The other about the Extent or limit of the Attribute. That Christ was exalted according to his Humane Nature, or as he was the Son of David, all Christians agree.
The one Question, as Logicians speak, is about the Extent or limit of the Subject; The other about the Extent or limit of the Attribute. That christ was exalted according to his Humane Nature, or as he was the Son of David, all Christians agree.
But that he should be exalted as God, or according to his Divine Nature, which is absolutely Infinite, may well seem impossible for the matter, and for the Phrase very harsh. Howbeit, this is avouched by many Orthodoxal and worthy Divines.
But that he should be exalted as God, or according to his Divine Nature, which is absolutely Infinite, may well seem impossible for the matter, and for the Phrase very harsh. Howbeit, this is avouched by many Orthodoxal and worthy Divines.
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And if Christ be, as most Protestants avouch, our Mediator, Secundum utr amque naturam, according to Both Natures, why may he not be said to be Exalted according to Both Natures? Yet a Difference there is, which will disjoynt this Consequence;
And if christ be, as most Protestants avouch, our Mediator, Secundum utr amque naturam, according to Both Nature's, why may he not be said to be Exalted according to Both Nature's? Yet a Difference there is, which will disjoint this Consequence;
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For to be a Mediator betwixt two, doth not necessarily include any Defect or inequalitie in the partie mediating, in respect of the parties between whom he is a Mediator. Whereas to be Exalted doth necessarily include,
For to be a Mediator betwixt two, does not necessarily include any Defect or inequality in the party mediating, in respect of the parties between whom he is a Mediator. Whereas to be Exalted does necessarily include,
or presuppose, some Lower degree, from which he is Exalted to an higher. And if Christ, according to his Divine Nature, be alwayes equal to God the Father;
or presuppose, Some Lower degree, from which he is Exalted to an higher. And if christ, according to his Divine Nature, be always equal to God the Father;
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he was, and is, and shall be Absolutely Infinite. And Absolute Infinitie cannot admit of any Degrees, specially of Exaltation. This necessarily argues, that Christs Divine Nature could, in it self, receive no Degree of Diminution,
he was, and is, and shall be Absolutely Infinite. And Absolute Infinity cannot admit of any Degrees, specially of Exaltation. This necessarily argues, that Christ Divine Nature could, in it self, receive no Degree of Diminution,
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or Exaltation. If then according to his Divine Nature he was exalted, this Exaltation was not by any Real Addition of Dignitie to his Nature, but only quoad nos, in respect of us.
or Exaltation. If then according to his Divine Nature he was exalted, this Exaltation was not by any Real Addition of Dignity to his Nature, but only quoad nos, in respect of us.
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However, thus much we are bound to believe, and thus much we may safely say, That Christ as God, was exalted in the same Sense and manner, that he was Humbled as God. Now, that the Son of God, who was as truly God, as God the Father;
However, thus much we Are bound to believe, and thus much we may safely say, That christ as God, was exalted in the same Sense and manner, that he was Humbled as God. Now, that the Son of God, who was as truly God, as God the Father;
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was in the first Chapter of our Eighth Book, deduced out of the second to the Philippians. Nor did he humble himself only according to his Humane Nature, for he humbled himself, not only by his life and death here on earth,
was in the First Chapter of our Eighth Book, deduced out of the second to the Philippians. Nor did he humble himself only according to his Humane Nature, for he humbled himself, not only by his life and death Here on earth,
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The Humane Nature could not be humbled by being united to his Divine Nature, but rather Exalted. So that the first and Prime Subject of his humiliation was,
The Humane Nature could not be humbled by being united to his Divine Nature, but rather Exalted. So that the First and Prime Subject of his humiliation was,
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if not his Divine Nature, yet his Divine Person. The Person of the Son of God was humbled by his Incarnation or Conception, by his Birth, by his Life, by his Death and Passion. And for every degree of his humiliation, there is a correspondent degree of his Exaltation, by his Resurrection, by his Ascension into heaven,
if not his Divine Nature, yet his Divine Person. The Person of the Son of God was humbled by his Incarnation or Conception, by his Birth, by his Life, by his Death and Passion. And for every degree of his humiliation, there is a correspondent degree of his Exaltation, by his Resurrection, by his Ascension into heaven,
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If he, that thought it no robberie to be equal with God, had been at any time pleased to have assumed a body or created substance into the unitie of his Infinite Person, such Glorie and honour was unto that his bodie or created substance due,
If he, that Thought it no robbery to be equal with God, had been At any time pleased to have assumed a body or created substance into the unity of his Infinite Person, such Glory and honour was unto that his body or created substance due,
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And yet we know that the Son of God, who was from Eternitie equal to his Father, did in the Fulnesse of Time assume into the unitie of his Divine Person, a Bodie and Soul subject to all the infirmites (sin only excepted) that humane nature is capable of:
And yet we know that the Son of God, who was from Eternity equal to his Father, did in the Fullness of Time assume into the unity of his Divine Person, a Body and Soul Subject to all the infirmities (since only excepted) that humane nature is capable of:
And by assuming such a bodie, and by exposing it to all the miseries of mortalitie, the Son of God was truly said to be humbled: and the Degrees of his humiliation were as many and large,
And by assuming such a body, and by exposing it to all the misery's of mortality, the Son of God was truly said to be humbled: and the Degrees of his humiliation were as many and large,
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So that not only the Humane Nature of the Son of God, but the Son of God in his Humane Nature, is truly exalted according to all the Degrees of his former Humiliation.
So that not only the Humane Nature of the Son of God, but the Son of God in his Humane Nature, is truly exalted according to all the Degrees of his former Humiliation.
But is this all that we are bound to believe, or may safely acknowledge concerning the Exaltation of Christ, both as he was the Son of God, and as he was the Son of David?
But is this all that we Are bound to believe, or may safely acknowledge Concerning the Exaltation of christ, both as he was the Son of God, and as he was the Son of David?
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4. If this were all, then his Exaltation as the Son of God should meerly consist, in the Abdication or putting off the Form of a Servant. It could not include,
4. If this were all, then his Exaltation as the Son of God should merely consist, in the Abdication or putting off the From of a Servant. It could not include,
Suppose the Son of God had taken an humane bodie altogether as glorious as now it is, from the very first moment of its assumption into the unitie of his Divine Glorious Person;
Suppose the Son of God had taken an humane body altogether as glorious as now it is, from the very First moment of its Assump into the unity of his Divine Glorious Person;
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Could the assumption of such a bodie, how glorious soever, or how perpetual soever its glorie had been, have added any least degree of Exaltation unto the Son of God? It could not.
Could the Assump of such a body, how glorious soever, or how perpetual soever its glory had been, have added any least degree of Exaltation unto the Son of God? It could not.
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yet if God had created nothing, the Attribute of Creator could have had no real Ground, it had been no real Attribute. In like manner, Suppose the Son of God had never condescended to take our nature upon him, he had remained as Glorious in his Nature and Person, as now he is;
yet if God had created nothing, the Attribute of Creator could have had no real Ground, it had been no real Attribute. In like manner, Suppose the Son of God had never condescended to take our nature upon him, he had remained as Glorious in his Nature and Person, as now he is;
yet not glorified for, or by, this Title or Attribute of Incarnation. Or suppose he had not humbled himself unto death by taking the Form of a Servant upon him;
yet not glorified for, or by, this Title or Attribute of Incarnation. Or suppose he had not humbled himself unto death by taking the From of a Servant upon him;
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All these are Real Attributes, and suppose a Real Ground or foundation; and that was, his humbling himself unto death, even unto the death of the Cross.
All these Are Real Attributes, and suppose a Real Ground or Foundation; and that was, his humbling himself unto death, even unto the death of the Cross.
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The Son of God then, not the Son of David only, hath been Exalted since his death, to be our Lord, by a new and Real Title, by the Title of Redemption and Salvation.
The Son of God then, not the Son of David only, hath been Exalted since his death, to be our Lord, by a new and Real Title, by the Title of Redemption and Salvation.
This is the Sum of our Apostles Inference concerning our Saviours Exaltation, Phil. 2. 11. That every tongue should confesse that Jesus Christ is The Lord unto the Glorie of God the Father. To shut up this Point;
This is the Sum of our Apostles Inference Concerning our Saviors Exaltation, Philip 2. 11. That every tongue should confess that jesus christ is The Lord unto the Glory of God the Father. To shut up this Point;
Though Christ Jesus be both our High-Priest and Lord, not only as he is the Son of David, but as he is the only begotten Son of God, and so begotten from all Eternitie:
Though christ jesus be both our High-Priest and Lord, not only as he is the Son of David, but as he is the only begotten Son of God, and so begotten from all Eternity:
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but with purpose to notifie, that this Title of Lord, or Adonai, was to become as peculiar to Jehovah the Son of God, as the Title of Cohen or Priest. But this Title of Lord, as peculiar to Christ, will require,
but with purpose to notify, that this Title of Lord, or Adonai, was to become as peculiar to Jehovah the Son of God, as the Title of Cohen or Priest. But this Title of Lord, as peculiar to christ, will require,
or sort of men, to any son of man at any time, unto which the waters of Comfort may not plentifully be derived from this inexhaustible Fountain of Comfort comprised in This Article of Christs Sitting at the Right-hand of God the Father Almighty? No man can be of so low, dejected,
or sort of men, to any son of man At any time, unto which the waters of Comfort may not plentifully be derived from this inexhaustible Fountain of Comfort comprised in This Article of Christ Sitting At the Right-hand of God the Father Almighty? No man can be of so low, dejected,
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but may raise his heart with this Consideration, that it is no servitude or beggerie, but freedom or riches, to be truly entitled A Servant to the Lord of Lords, and King of Kings;
but may raise his heart with this Consideration, that it is no servitude or beggary, but freedom or riches, to be truly entitled A Servant to the Lord of lords, and King of Kings;
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Or in case any poor dejected soul should be surprized with distrust or jealousie lest his Lord, in such infinite height of Exaltation and distance, should not from heaven take notice of him thrown down to earth;
Or in case any poor dejected soul should be surprised with distrust or jealousy lest his Lord, in such infinite height of Exaltation and distance, should not from heaven take notice of him thrown down to earth;
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then Gracious and loving unto us) was pleased for a long time to become a Servant, before he would be made a Lord; and a Servant subject to multitudes of publick despights, disgraces, and contempts;
then Gracious and loving unto us) was pleased for a long time to become a Servant, before he would be made a Lord; and a Servant Subject to Multitudes of public despites, disgraces, and contempts;
If he willingly became such a Servant for thee, to whom he owed nothing, wilt not thou resolve to make a vertue of necessitie, by patient bearing thy meannesse or misfortunes for his sake, to whom even Kings owe themselves, their Scepters,
If he willingly became such a Servant for thee, to whom he owed nothing, wilt not thou resolve to make a virtue of necessity, by patient bearing thy meanness or misfortunes for his sake, to whom even Kings owe themselves, their Sceptres,
and all their worldly glorie? But though it be a contemplation full of comfort to have him for our Supreme Lord and Protector, who sometimes was a Servant cruelly oppressed by the greatest Powers on earth, without any power of man to defend or protect him;
and all their worldly glory? But though it be a contemplation full of Comfort to have him for our Supreme Lord and Protector, who sometime was a Servant cruelly oppressed by the greatest Powers on earth, without any power of man to defend or Pact him;
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* And what could Comfort her self, wish more for her children (suppose she had been our mother) then to have Him for our perpetual Advocate and Intercessor at the Right-hand of God, who is equal to God in Glorie, in Power, and Immortalitie;
* And what could Comfort her self, wish more for her children (suppose she had been our mother) then to have Him for our perpetual Advocate and Intercessor At the Right-hand of God, who is equal to God in Glory, in Power, and Immortality;
* Albeit he knew no sin, yet never was the heart of any the most grievovs sinner, no not whilest it melted with penitent tears and sorrow for misdoings past,
* Albeit he knew no since, yet never was the heart of any the most grievous sinner, no not whilst it melted with penitent tears and sorrow for misdoings past,
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6. There be Two more special and remarkable Maxims of our Apostles for our comfort; The One, Heb. 2. 10. That Christ was consecrated to his Priesthood through afflictions:
6. There be Two more special and remarkable Maxims of our Apostles for our Comfort; The One, Hebrew 2. 10. That christ was consecrated to his Priesthood through afflictions:
And consecrated through afflictions more then ordinarie, through the sufferings of death and torments more then natural; to the end that being thus consecrated he might become a merciful and faithful High-Priest;
And consecrated through afflictions more then ordinary, through the sufferings of death and torments more then natural; to the end that being thus consecrated he might become a merciful and faithful High-Priest;
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a Priest not only able to sanctifie our afflictions to us, but to consecrate and annoint us through patient suffering of afflictions, to be more then Conquerors, even Kings and Priests to our God.
a Priest not only able to sanctify our afflictions to us, but to consecrate and anoint us through patient suffering of afflictions, to be more then Conquerors, even Kings and Priests to our God.
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The End of his coming down from heaven, and his investiture in the Form of a Servant, was, that he might be Consecrated through afflictions here on earth, to be a merciful and faithful High-Priest, and Mediator between God and man.
The End of his coming down from heaven, and his investiture in the From of a Servant, was, that he might be Consecrated through afflictions Here on earth, to be a merciful and faithful High-Priest, and Mediator between God and man.
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the End of his Ascension into heaven, and of his Sitting at the Right-hand of God in our nature, was, that he might make Intercession for us, out of the fresh,
the End of his Ascension into heaven, and of his Sitting At the Right-hand of God in our nature, was, that he might make Intercession for us, out of the fresh,
And what good thing is it then, which he will not ask of his Father for us? And what is it, that our heavenly Father for his sake will not give us? Nothing in heaven or earth,
And what good thing is it then, which he will not ask of his Father for us? And what is it, that our heavenly Father for his sake will not give us? Nothing in heaven or earth,
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CHAP. III. In what Sense Christs Humane Nature may, in what Sense it may not be said to be Infinitely Exalted. The Question concerning The Ubiquitie of Christs Bodie handled.
CHAP. III. In what Sense Christ Humane Nature may, in what Sense it may not be said to be Infinitely Exalted. The Question Concerning The Ubiquity of Christ Body handled.
1. THe Article of Christ Sitting at the Right-hand of God, in the Construction which all make of it, containes, The Height of his Exaltation. And highly Exalted he was;
1. THe Article of christ Sitting At the Right-hand of God, in the Construction which all make of it, contains, The Height of his Exaltation. And highly Exalted he was;
if not according to both Natures, the Divine as well as the Humane; yet as properly Exalted as he was the Son of God, as in that he was the Son of David. When we say he was truly Exalted; and truly Humbled, as he was the Son of God; our meaning is, That the true and Prime Subject, as of his Humiliation, so of his Exaltation, was not only his Humane Nature, but his Divine Person. Yet when we say, that his Divine Person was the proper Subject of his Humiliation and Exaltation, we mean,
if not according to both Nature's, the Divine as well as the Humane; yet as properly Exalted as he was the Son of God, as in that he was the Son of David. When we say he was truly Exalted; and truly Humbled, as he was the Son of God; our meaning is, That the true and Prime Subject, as of his Humiliation, so of his Exaltation, was not only his Humane Nature, but his Divine Person. Yet when we say, that his Divine Person was the proper Subject of his Humiliation and Exaltation, we mean,
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as we say in the Schools, Subjectum Attributionis, not, Subjectum Inhaesionis. His Humiliation and Exaltation are Real Attributes, and the proper Subject of these Real Attributes, was, not only his Humane Nature, but at the least his Divine Person. Yet are they Really Attributed to him without any Real Alteration, or internal change, either in his Divine Nature, or Person. His Divine Person was not lessened in it self by his humiliation,
as we say in the Schools, Subjectum Attributionis, not, Subjectum Inhaesionis. His Humiliation and Exaltation Are Real Attributes, and the proper Subject of these Real Attributes, was, not only his Humane Nature, but At the least his Divine Person. Yet Are they Really Attributed to him without any Real Alteration, or internal change, either in his Divine Nature, or Person. His Divine Person was not lessened in it self by his humiliation,
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2. His Humane Nature is not only the true and proper Subject of his Exaltation, but it is withal Subjectum inhaesionis. His Exaltation in it, or according to it, includes a true and Real Change in it self, not only in respect of us, or of the Titles which we attribute or ascribe unto it: His Humane Nature in his Humiliation was clothed with mortalitie, as with its inner Garment,
2. His Humane Nature is not only the true and proper Subject of his Exaltation, but it is withal Subjectum inhaesionis. His Exaltation in it, or according to it, includes a true and Real Change in it self, not only in respect of us, or of the Titles which we attribute or ascribe unto it: His Humane Nature in his Humiliation was clothed with mortality, as with its inner Garment,
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In his Exaltation he put off Both, and clothed the Humane Nature with his Immortalitie; and covered and adorned his immortal Nature with the Robes of endlesse Glorie and Majestie. This Real Alteration and internal Change all do grant.
In his Exaltation he put off Both, and clothed the Humane Nature with his Immortality; and covered and adorned his immortal Nature with the Robes of endless Glory and Majesty. This Real Alteration and internal Change all do grant.
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and Graces, according to all which his Humane Nature was really and internally changed and Exalted. But shall we take upon us to set Bounds to the Glorie, Power,
and Graces, according to all which his Humane Nature was really and internally changed and Exalted. But shall we take upon us to Set Bounds to the Glory, Power,
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and Majestie of the Son of Gods Humane Nature? God forbid. One thing it is to set Bounds unto them, Another to acknowledge that they are absolutely Boundless and illimited.
and Majesty of the Son of God's Humane Nature? God forbid. One thing it is to Set Bounds unto them, another to acknowledge that they Are absolutely Boundless and illimited.
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3. Here I must be inforc'd to touch a Sore or Breach in the Church of God, which happy were it for Reformed Religion, had it been made up or Cemented with their blood which first did make it,
3. Here I must be enforced to touch a Soar or Breach in the Church of God, which happy were it for Reformed Religion, had it been made up or Cemented with their blood which First did make it,
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when it first appeared, I refer my self to the Testimonie of Bucer, in whose Judgement, it was rather an Appearance only of a Breach, then an Apparent Breach: If the Lutherans Meaning had been as accurately examined,
when it First appeared, I refer my self to the Testimony of Bucer, in whose Judgement, it was rather an Appearance only of a Breach, then an Apparent Breach: If the Lutherans Meaning had been as accurately examined,
But without diligent examination it was easie for others to mistake their meaning, when as Peter Martyr, a man otherwise as moderate as Learned, did lay those opinions to the Lutherans charge;
But without diligent examination it was easy for Others to mistake their meaning, when as Peter Martyr, a man otherwise as moderate as Learned, did lay those opinions to the Lutherans charge;
which, as his dear Friend Bucer (who tendred his seven years service for making a friendly Comprimise in this Controversie) seriously protests, he never could perceive that any Lutheran Minister did maintain.
which, as his dear Friend Bucer (who tendered his seven Years service for making a friendly Compromise in this Controversy) seriously protests, he never could perceive that any Lutheran Minister did maintain.
The ancient Lutherans, it seems, affected a language of their own, or a Libertie to expresse their meditations concerning the Dignitie or Exaltation of Christs Humane Nature after another manner,
The ancient Lutherans, it seems, affected a language of their own, or a Liberty to express their meditations Concerning the Dignity or Exaltation of Christ Humane Nature After Another manner,
especially by the Churches of Switzerland, they sought in the issue, to draw or tenter their matter to that frame of speech, which they had not so warily conceived;
especially by the Churches of Switzerland, they sought in the issue, to draw or tenter their matter to that frame of speech, which they had not so warily conceived;
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And so at length, the factious industrie of some German Court-Divines did hatch a Theological endlesse quarrel, out of a Verbal and Grammatical Controversie.
And so At length, the factious industry of Some Germane Court-Divines did hatch a Theological endless quarrel, out of a Verbal and Grammatical Controversy.
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It fell out so in the opposition of these German Princes and their Courts, as it doth between the Factions of rank good-Fellows and nice Precisians in Colledges or Corporations:
It fell out so in the opposition of these Germane Princes and their Courts, as it does between the Factions of rank good-Fellows and Nicaenae precisians in Colleges or Corporations:
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The one sort alwayes provoking the other to be more Prophane; and then taking occasion by the increase of their prophanenesse to be more irregularly Precise. Both parties being by their daily Bandyings far worse,
The one sort always provoking the other to be more Profane; and then taking occasion by the increase of their profaneness to be more irregularly Precise. Both parties being by their daily Bandyings Far Worse,
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Thus, upon the Lutherans Hyperbolical manner of expressing the Exaltation of Christs Man-hood, the Helvetian Churches took occasion to grant a lesse measure of Dignitie then was fitting;
Thus, upon the Lutherans Hyperbolical manner of expressing the Exaltation of Christ Manhood, the Helvetian Churches took occasion to grant a less measure of Dignity then was fitting;
and the lesse They granted, the more the Lutherans still added to the advancement of his Humanitie, or the miraculous manner of his Bodily Presence in the Sacrament;
and the less They granted, the more the Lutherans still added to the advancement of his Humanity, or the miraculous manner of his Bodily Presence in the Sacrament;
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or sorrowful Spectators of causelesse ruful broyses betwixt brethren. To add any Excellencie to Christs Divine Nature, by derogating from his Humanitie, we cannot:
or sorrowful Spectators of causeless rueful broyses betwixt brothers. To add any Excellency to Christ Divine Nature, by derogating from his Humanity, we cannot:
And to derogate any thing from his Humanitie, whereof it is, or (for ought we know) may be Capable, from That Special Union, which it hath with the Divine Nature, we dare not.
And to derogate any thing from his Humanity, whereof it is, or (for ought we know) may be Capable, from That Special union, which it hath with the Divine Nature, we Dare not.
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After their Doctrine of Christs Real presence in the Sacrament by Consubstantiation, began to be impugned and shaken, the later Lutherans sought to support it by A new Butteresse or pillar, which the Ancienter did not rely upon in this Argument,
After their Doctrine of Christ Real presence in the Sacrament by Consubstantiation, began to be impugned and shaken, the later Lutherans sought to support it by A new Butteresse or pillar, which the Ancienter did not rely upon in this Argument,
For this were to derogate from, or deny the Power of God. But doth he derogate any thing from Christs Humane Nature, that denyes it to be Infinitely Exalted? It may be he doth, that doth deny the Exaltation of his Humane Nature (since his Ascension, and Sitting at the Right-hand of God the Father) to be in Any sort Infinite. The diverse acceptions of Infinitie, or diverse branches of it, to mans apprehension, are almost infinite;
For this were to derogate from, or deny the Power of God. But does he derogate any thing from Christ Humane Nature, that Denies it to be Infinitely Exalted? It may be he does, that does deny the Exaltation of his Humane Nature (since his Ascension, and Sitting At the Right-hand of God the Father) to be in Any sort Infinite. The diverse acceptions of Infinity, or diverse branches of it, to men apprehension, Are almost infinite;
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and as he hath no Cause of Being, so he can have no limits or bounds of Being, either for number of several sorts of Being, or for degrees of several Perfections.
and as he hath no Cause of Being, so he can have no Limits or bounds of Being, either for number of several sorts of Being, or for Degrees of several Perfections.
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Again, we may conceive an Actual Infinitie of Being only in One or Two Kinds; as in respect of Place, of Strength or Power. And though God be not Infinite only in respect of these Two Branches of Being, yet he Only is Actually Infinite according to these Two Branches of Infinitie. The One we call his Immensitie, the other his Omnipotencie. No created substance can actually be every where at once.
Again, we may conceive an Actual Infinity of Being only in One or Two Kinds; as in respect of Place, of Strength or Power. And though God be not Infinite only in respect of these Two Branches of Being, yet he Only is Actually Infinite according to these Two Branches of Infinity. The One we call his Immensity, the other his Omnipotency. No created substance can actually be every where At once.
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Now upon these Two Branches of Divine Infinitie, that is, upon his Immensitie and Omnipotencie, the modern Lutherans make the Humane Nature of Christ, to incroach as a Real Participant,
Now upon these Two Branches of Divine Infinity, that is, upon his Immensity and Omnipotency, the modern Lutherans make the Humane Nature of christ, to encroach as a Real Participant,
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or equal sharer with the Divine Nature or Blessed Trinitie, if we may judge of their meaning by their words, or of their intended Conclusions, by their Premisses expresly avouched, and stiffly maintained.
or equal sharer with the Divine Nature or Blessed Trinity, if we may judge of their meaning by their words, or of their intended Conclusions, by their Premises expressly avouched, and stiffly maintained.
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and that was the Ubiquitie of Christs Bodie, or Humane Nature. Indeed if Christs Bodie were every-where present, it should be Consubstantially present in the Sacrament;
and that was the Ubiquity of Christ Body, or Humane Nature. Indeed if Christ Body were everywhere present, it should be Consubstantially present in the Sacrament;
5. But to hunt out their Meaning, at least the Truth, concerning which, their Meaning I hope is better then their Expression; When they say, Christs Glorified Bodie is Every-where, they grant it to be in Heaven. They should then in the First place tell us,
5. But to hunt out their Meaning, At least the Truth, Concerning which, their Meaning I hope is better then their Expression; When they say, Christ Glorified Body is Everywhere, they grant it to be in Heaven. They should then in the First place tell us,
whether, in heaven, it be not as visible and conspicuous to Angels and Saints, as it shall be to all men at his coming to Judgement? Secondly, Whether this Visibilitie of it, doth not include a visible or comprehensible Distinction of parts in it,
whither, in heaven, it be not as visible and conspicuous to Angels and Saints, as it shall be to all men At his coming to Judgement? Secondly, Whither this Visibility of it, does not include a visible or comprehensible Distinction of parts in it,
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Si di Christi, If that of Christ, which they hold (as somewhat of Christ besides his Divine Nature, they hold) to be Every where, have no Distinction of parts: Let them call it what they list, it is not in any Language (besides their own,
Si Die Christ, If that of christ, which they hold (as somewhat of christ beside his Divine Nature, they hold) to be Every where, have no Distinction of parts: Let them call it what they list, it is not in any Language (beside their own,
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If they will be content to deny all Distinction of parts in That of Christ, which they make to be the Subiect of this Ubiquitarie presence, we shall be content to take this their Real denyal,
If they will be content to deny all Distinction of parts in That of christ, which they make to be the Subject of this Ubiquitary presence, we shall be content to take this their Real denial,
If they will call that A Bodie, which we would call A Spiritual Influence, or a Virtual presence, (so we may know what they really mean by this Word Bodie,) let them enjoy their Dialect.
If they will call that A Body, which we would call A Spiritual Influence, or a Virtual presence, (so we may know what they really mean by this Word Body,) let them enjoy their Dialect.
If they admit a Distinction of Parts in that, which they call Christs Bodie, and which they make the Subject of this Ubiquitarie presence, they should tell us,
If they admit a Distinction of Parts in that, which they call Christ Body, and which they make the Subject of this Ubiquitary presence, they should tell us,
whether it be Every where present according to every part? or whether it be Every where present according to all its parts respectively? As whether the Hands of Christ be Every where, his Heart Every where, his Head Every where? or whether there be no place in the world wherein some Part of Christs Bodie or Humane Nature is not;
whither it be Every where present according to every part? or whither it be Every where present according to all its parts respectively? As whither the Hands of christ be Every where, his Heart Every where, his Head Every where? or whither there be no place in the world wherein Some Part of Christ Body or Humane Nature is not;
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yet so, that they will have his Head to be in one part, his Feet in another, his Right-hand in a third, and his Left-hand in a fourth place or dimension of this visible world.
yet so, that they will have his Head to be in one part, his Feet in Another, his Right-hand in a third, and his Left hand in a fourth place or dimension of this visible world.
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they do not Exalt, but rather Extend him according to his Humane Nature, the intire frame of whose bodie no man shall see, no not at the day of Judgement;
they do not Exalt, but rather Extend him according to his Humane Nature, the entire frame of whose body no man shall see, no not At the day of Judgement;
But to be after this manner intirely Every where, is Proper only unto God. 6. It may be we shall hit their Meaning better by tracing their footsteps. Thus then they proceed:
But to be After this manner entirely Every where, is Proper only unto God. 6. It may be we shall hit their Meaning better by tracing their footsteps. Thus then they proceed:
and if his Sear according to his Humane Nature be every where, his Humane Nature is present every where, for Session or Residence, according to his Humane Nature, includeth his Presence according to his Humane Nature.
and if his Sear according to his Humane Nature be every where, his Humane Nature is present every where, for Session or Residence, according to his Humane Nature, includeth his Presence according to his Humane Nature.
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First, admitting the Major [ The Right-hand of God is every where ] were absolutely true, according to the literal meaning of this Article, they stand bound by the Rules of Logick to rectifie the Minor, and make it thus;
First, admitting the Major [ The Right-hand of God is every where ] were absolutely true, according to the literal meaning of this Article, they stand bound by the Rules of Logic to rectify the Minor, and make it thus;
Now the minor not being thus rectified, the Conclusion must be corrected, and, in stead of saying [ Christs Humanitie is every where, ] it must be taught to say, [ That Christs Humanitie, or Christ according to his Humane Nature, Sitteth at that,
Now the minor not being thus rectified, the Conclusion must be corrected, and, in stead of saying [ Christ Humanity is every where, ] it must be taught to say, [ That Christ Humanity, or christ according to his Humane Nature, Sitteth At that,
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] Secondly, If we take that Definition, which some good Divines make of Christ's Sitting at the Right-hand of God the Father, that is [ to be a person equal to the Father, by whom the Father doth immediately rule the world, but the Church especially;
] Secondly, If we take that Definition, which Some good Divines make of Christ's Sitting At the Right-hand of God the Father, that is [ to be a person equal to the Father, by whom the Father does immediately Rule the world, but the Church especially;
Lastly, If by the Right-hand of God in this place be Literally meant, A visible or comprehensible Throne, wherein the God head is after the like (but a far more glorious) manner conspicuously present, as it was in the Ark of the Covenant here on earth:
Lastly, If by the Right-hand of God in this place be Literally meant, A visible or comprehensible Throne, wherein the God head is After the like (but a Far more glorious) manner conspicuously present, as it was in the Ark of the Covenant Here on earth:
for, the Right-hand of God the Father Almighty, taken in this Sense, is not every where. That Glorie of God at whose Right-hand Saint Steven saw Christ standing, was not on earth, but in heaven;
for, the Right-hand of God the Father Almighty, taken in this Sense, is not every where. That Glory of God At whose Right-hand Saint Steven saw christ standing, was not on earth, but in heaven;
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and if uncreated, then questionlesse Infinite; and if this Glorie wherewith his Humane Nature is glorified, be Infinite, then his Humane Nature is infinitely Exalted, or exalted to a Real communication of all the Divine Attributes, as to be every where, to be Omnipotent. &c. To This some answer; Christs Divine Nature or Person, may in that place, John 17. ver. 5. be said to be Glorified after the same manner that it was Exalted. But,
and if uncreated, then questionless Infinite; and if this Glory wherewith his Humane Nature is glorified, be Infinite, then his Humane Nature is infinitely Exalted, or exalted to a Real communication of all the Divine Attributes, as to be every where, to be Omnipotent. etc. To This Some answer; Christ Divine Nature or Person, may in that place, John 17. ver. 5. be said to be Glorified After the same manner that it was Exalted. But,
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or of him as their Lord and Redeemer, unlesse this Glorie had appeared in his Man-hood or Humane Nature. Now if the Humane Nature were glorified with that Glorie, which was before the world, it was glorified with an uncreated Glorie: And uncreated Glorie, is Absolutely Infinite.
or of him as their Lord and Redeemer, unless this Glory had appeared in his Manhood or Humane Nature. Now if the Humane Nature were glorified with that Glory, which was before the world, it was glorified with an uncreated Glory: And uncreated Glory, is Absolutely Infinite.
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If this consequence were sound, the First Branch of it would be This, That Christs Humane Nature was glorified with Infinite glorie before the foundation of the world;
If this consequence were found, the First Branch of it would be This, That Christ Humane Nature was glorified with Infinite glory before the Foundation of the world;
The same Arguments which they bring to prove the Glorie of his Humane Nature to be Infinite in respect of place or power, will prove his Humane Nature to have been Infinite and glorious in respect of its Duration; or Christ as man to be Co-eternal with God the Father,
The same Arguments which they bring to prove the Glory of his Humane Nature to be Infinite in respect of place or power, will prove his Humane Nature to have been Infinite and glorious in respect of its Duration; or christ as man to be Coeternal with God the Father,
That Real communication of the Divine Attributes, which they so eagerly contend for, is but a dream or Fancie, which could not possibly have come into their brains,
That Real communication of the Divine Attributes, which they so eagerly contend for, is but a dream or Fancy, which could not possibly have come into their brains,
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The root of their Error is, that they distinguish not between the uncreated Glorie, (which is the Incomprehensible Fountain, by participation whereof Christs Humane Nature is immediately Glorified) and the Participation or Communication of it.
The root of their Error is, that they distinguish not between the uncreated Glory, (which is the Incomprehensible Fountain, by participation whereof Christ Humane Nature is immediately Glorified) and the Participation or Communication of it.
The Glorie of the God-head, which dwelleth Bodily in Christ, is Infinite. But it is not Communicated to Christs Humane Nature according to its infinitie; The Communication of it,
The Glory of the Godhead, which dwells Bodily in christ, is Infinite. But it is not Communicated to Christ Humane Nature according to its infinity; The Communication of it,
The Sun truly and Really Communicates his light unto the Moon, and we properly say, That the Moon is enlightned or made glorious by the light of the Sun;
The Sun truly and Really Communicates his Light unto the Moon, and we properly say, That the Moon is enlightened or made glorious by the Light of the Sun;
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yet will it not hence follow, That the Light Communicated or imparted to the Moon, is equal to the light of the Sun, which doth communicate it or impart it:
yet will it not hence follow, That the Light Communicated or imparted to the Moon, is equal to the Light of the Sun, which does communicate it or impart it:
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Much lesse will it follow, that the Glorie wherewith Christs Humane Nature is glorified, should be equal to that Glorie of the God-head, which doth communicate or impart Glorie unto it;
Much less will it follow, that the Glory wherewith Christ Humane Nature is glorified, should be equal to that Glory of the Godhead, which does communicate or impart Glory unto it;
Sooner shall the Lutheran turn night into day, by this or the like Sophism, then prove that Real communication of the Divine Attributes to Christs Humane Nature, which he dreams of;
Sooner shall the Lutheran turn night into day, by this or the like Sophism, then prove that Real communication of the Divine Attributes to Christ Humane Nature, which he dreams of;
Thus much of that Absolute Infinitie, or Infinitie in Act, unto which Christs Humane Nature was not Exalted; and yet it was Exalted in some sort Infinitly above all other created substances:
Thus much of that Absolute Infinity, or Infinity in Act, unto which Christ Humane Nature was not Exalted; and yet it was Exalted in Some sort Infinitely above all other created substances:
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8. That is Infinitum actu, or actually Infinite, Extra quod nihil est; which is so perfect and compleat, that nothing in the same kind can be added unto it:
8. That is Infinitum Acts, or actually Infinite, Extra quod nihil est; which is so perfect and complete, that nothing in the same kind can be added unto it:
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That is Infinitum potentia, or potentially Infinite, unto which somewhat may successively be added without end or ceasing. Thus Philosophers have taught;
That is Infinitum potentia, or potentially Infinite, unto which somewhat may successively be added without end or ceasing. Thus Philosophers have taught;
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that, In continuâ quantitate non datur minimum; in discretâ, non datur maximum. There is not the least quantitie, but is divisible into infinite parts.
that, In continuâ quantitate non datur minimum; in discretâ, non datur maximum. There is not the least quantity, but is divisible into infinite parts.
The participation of this Power or Being, may every moment, whilest the world lasteth, or whilest immortall creatures continue in being, be greater then other,
The participation of this Power or Being, may every moment, whilst the world lasteth, or whilst immortal creatures continue in being, be greater then other,
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No power besides Infinite Power could out of Nothing produce Something. Trees, and plants, and other workes of the 4th and 5th dayes creation excell the earth;
No power beside Infinite Power could out of Nothing produce Something. Trees, and plants, and other works of the 4th and 5th days creation excel the earth;
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Yet may that, which is not actually infinite in any one kind, or according to any one branch of Infinitie, actually contein greater Excellencie or perfection in it,
Yet may that, which is not actually infinite in any one kind, or according to any one branch of Infinity, actually contain greater Excellency or perfection in it,
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And thus Christs Humane Nature, by reason of the Personall Union which it hath with the Godhead, or with the Son of God, containes greater Excellencie in it of diverse kinds,
And thus Christ Humane Nature, by reason of the Personal union which it hath with the Godhead, or with the Son of God, contains greater Excellency in it of diverse Kinds,
9. But, omitting the Dignitie of Christs humane Nature in the general, it will be a more profitable search to examin the particular Effects or Efficacie which his Humane Nature, now Exalted, hath in respect of us.
9. But, omitting the Dignity of Christ humane Nature in the general, it will be a more profitable search to examine the particular Effects or Efficacy which his Humane Nature, now Exalted, hath in respect of us.
or lyes hid in the most secret corners of the earth; or that his facultie of hearing, because a created facultie, cannot apprehend all the blasphemies,
or lies hid in the most secret corners of the earth; or that his faculty of hearing, Because a created faculty, cannot apprehend all the Blasphemies,
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yet this excellencie of his outward senses being supposed, his internal or intellective faculties were not able to distinguish betwixt every thing so heard or seen,
yet this excellency of his outward Senses being supposed, his internal or intellective faculties were not able to distinguish betwixt every thing so herd or seen,
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Yet may we not hence argue, Christs intellective Faculties are but Humane, (not divine) Ergo, he cannot distinctly and infallibly Judge or censure every thing he sees or hears,
Yet may we not hence argue, Christ intellective Faculties Are but Humane, (not divine) Ergo, he cannot distinctly and infallibly Judge or censure every thing he sees or hears,
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or created substances upon other bodies, take upon us to limit or bound the Efficacie of Christs Bodie upon the bodies or soules, which he hath taken to his protection.
or created substances upon other bodies, take upon us to limit or bound the Efficacy of Christ Body upon the bodies or Souls, which he hath taken to his protection.
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We may not collect, that Christs bodie, because comprehended within the heavens, can exercise no reall Operation upon our bodies or soules here on earth;
We may not collect, that Christ body, Because comprehended within the heavens, can exercise no real Operation upon our bodies or Souls Here on earth;
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when they were throughly stung with any grievous affliction or calamitie, were wont to lift up their eyes and hands, not to the Roman Capitol, but to heaven it self;
when they were thoroughly stung with any grievous affliction or calamity, were wont to lift up their eyes and hands, not to the Roman Capitol, but to heaven it self;
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And we may not deny This Real Influence or Virtual Presence of Christ to be in a manner Infinite; or at least to extend it self to all created substances, that are capable of it, in what created distance soever they be from his bodie; whose Residence we beleive to be in the highest heavens, at the Right hand of God.
And we may not deny This Real Influence or Virtual Presence of christ to be in a manner Infinite; or At least to extend it self to all created substances, that Are capable of it, in what created distance soever they be from his body; whose Residence we believe to be in the highest heavens, At the Right hand of God.
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This kind of Infinitie of his Presence can seem no Paradox or improbable Imagination to any good Christian, that will but raise his thoughts above the earth by this or the like Experiment of nature.
This kind of Infinity of his Presence can seem no Paradox or improbable Imagination to any good Christian, that will but raise his thoughts above the earth by this or the like Experiment of nature.
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This Inference notwithstanding is not so foolish in Philosophie, as This following is in Divinitie. The Sun cannot quicken trees or herbs, which have lost their root and sap;
This Inference notwithstanding is not so foolish in Philosophy, as This following is in Divinity. The Sun cannot quicken trees or herbs, which have lost their root and sap;
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The only sure Anchor of all our hopes for a joyfull Resurrection unto the life of Glorie, is the Mystical Union, which must be wrought here on earth, betwixt Christs Humane Nature glorified,
The only sure Anchor of all our hope's for a joyful Resurrection unto the life of Glory, is the Mystical union, which must be wrought Here on earth, betwixt Christ Humane Nature glorified,
11. Although it be most true which Tertullian (in the 17 Chapter of his Apologie) hath observed, That even those Heathens, which adored Jupiter Capitolinus, and multiplied their Gods according to the number of the places wherein they worshiped them,
11. Although it be most true which Tertullian (in the 17 Chapter of his Apology) hath observed, That even those heathens, which adored Jupiter Capitoline, and multiplied their God's according to the number of the places wherein they worshipped them,
Yet (notwithstanding the truth of this Observation, and the profitable use, which that Father there makes of it) it was an extraordinary Favour of God unto the Israelites, that they were permitted and instructed to worship God in his Sanctuarie,
Yet (notwithstanding the truth of this Observation, and the profitable use, which that Father there makes of it) it was an extraordinary Favour of God unto the Israelites, that they were permitted and instructed to worship God in his Sanctuary,
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as they might not in any other place, or before any other creature. They knew, much better then the heathen, that Gods Throne of Majestie was in heaven,
as they might not in any other place, or before any other creature. They knew, much better then the heathen, that God's Throne of Majesty was in heaven,
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So our cogitations, though of heaven and heavenly things, do float or vanish without some determinate and comprehensible Object, whereon to fasten them.
So our cogitations, though of heaven and heavenly things, do float or vanish without Some determinate and comprehensible Object, whereon to fasten them.
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and That is more extraordinary in Christs Body (which the Jewes destroyed, but which he raised again in three dayes) then ever it had been in Solomons Temple;
and That is more extraordinary in Christ Body (which the Jews destroyed, but which he raised again in three days) then ever it had been in Solomons Temple;
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But this Prerogative we have in respect of the ancientest and truest Israelites, that, since the vail of the Temple was rent, we may at all times (reflecting upon that modell the Scripture hath imprinted in our mindes) look within the vail,
But this Prerogative we have in respect of the Ancientest and Truest Israelites, that, since the Vail of the Temple was rend, we may At all times (reflecting upon that model the Scripture hath imprinted in our minds) look within the Vail,
and use the most holy Sanctuarie, or inner place made with hands, as a Perspective Glasse or instrument for surveying the heavenly Sanctuarie, which God hath pitched and not man.
and use the most holy Sanctuary, or inner place made with hands, as a Perspective Glass or Instrument for surveying the heavenly Sanctuary, which God hath pitched and not man.
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and which entreth into that within the vail, whither the fore-runner is for us entred, even Jesus made an high Priest for ever after the order of Melchisedek.
and which entereth into that within the Vail, whither the forerunner is for us entered, even jesus made an high Priest for ever After the order of Melchisedek.
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The Son of God after he had suffered in Our flesh (and made a full sufficient satisfaction for all our sins) did in our nature rise again, did in our nature ascend into heaven,
The Son of God After he had suffered in Our Flesh (and made a full sufficient satisfaction for all our Sins) did in our nature rise again, did in our nature ascend into heaven,
or miscarry, if we should direct them to heaven at large, or to the incomprehensible Majestie of the Godhead, without a known Advocate or Intercessor to present them,
or miscarry, if we should Direct them to heaven At large, or to the incomprehensible Majesty of the Godhead, without a known Advocate or Intercessor to present them,
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if you sted fastly believe that Christ, who was the Son of God (and as incomprehensible for his Divine Nature as God the Father, to whom he was equal) did dye in your flesh and comprehensible nature,
if you stead fastly believe that christ, who was the Son of God (and as incomprehensible for his Divine Nature as God the Father, to whom he was equal) did die in your Flesh and comprehensible nature,
And by this Belief we acknowledge such a Distinction of Persons, or Parties, between God the Father, God the Son, and God the Holy-Ghost: that God the Father doth Personally,
And by this Belief we acknowledge such a Distinction of Persons, or Parties, between God the Father, God the Son, and God the Holy ghost: that God the Father does Personally,
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and in proprietie of Person, exact Satisfaction for all the offences committed against the God-head or Blessed Trinitie: and that the Son of God doth by like Personal Proprietie, undertake to make Satisfaction and Reconciliation for us.
and in propriety of Person, exact Satisfaction for all the offences committed against the Godhead or Blessed Trinity: and that the Son of God does by like Personal Propriety, undertake to make Satisfaction and Reconciliation for us.
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We are then in the First place either expresly or implicitly to direct our prayers to God the Father, that he would be pleased to forgive us our sins, to be reconciled unto us,
We Are then in the First place either expressly or implicitly to Direct our Prayers to God the Father, that he would be pleased to forgive us our Sins, to be reconciled unto us,
In the Second place, either expressly or implicitly, we are to beseech him to forgive us our sins, to be reconciled and blesse us for the merits of his only Son, who hath made satisfaction for us.
In the Second place, either expressly or implicitly, we Are to beseech him to forgive us our Sins, to be reconciled and bless us for the merits of his only Son, who hath made satisfaction for us.
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nor vouchsafe any Term or Plea of Reconciliation, but only for the merits and satisfaction made by the sacrifice of the Son of God, who by the eternal spirit offered himself in our humane nature upon the Crosse.
nor vouchsafe any Term or Plea of Reconciliation, but only for the merits and satisfaction made by the sacrifice of the Son of God, who by the Eternal Spirit offered himself in our humane nature upon the Cross.
or any other blessing unto us, which his Son hath purchased for us, but only through his Son; not only through him as our Advocate or Intercessor, but through him as our Mediator, that is, through His humanitie, as the Organ or Conduit,
or any other blessing unto us, which his Son hath purchased for us, but only through his Son; not only through him as our Advocate or Intercessor, but through him as our Mediator, that is, through His humanity, as the Organ or Conduit,
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For although the Holy Spirit or Third Person in Trinitie, doth immediately and by Personal Proprietie, work faith and other spiritual Graces in our Souls,
For although the Holy Spirit or Third Person in Trinity, does immediately and by Personal Propriety, work faith and other spiritual Graces in our Souls,
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yet doth he not by these Spiritual Graces unite our souls or Spirits immediately unto himself, but unto Christs Humane Nature. He doth as it were till the ground of our hearts,
yet does he not by these Spiritual Graces unite our Souls or Spirits immediately unto himself, but unto Christ Humane Nature. He does as it were till the ground of our hearts,
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But this seed of righteousnesse immediately flows from the Sun of Righteousnesse, whose sweet influence likewise it is, which doth immediately season, cherish, and ripen it.
But this seed of righteousness immediately flows from the Sun of Righteousness, whose sweet influence likewise it is, which does immediately season, cherish, and ripen it.
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For so he had said in the verses before, to such as were offended at his words, what if you should see the Son of man ascend up where he was before? The Implication conteined in the Connexion between these two verses, and the precedent is this;
For so he had said in the Verses before, to such as were offended At his words, what if you should see the Son of man ascend up where he was before? The Implication contained in the Connexion between these two Verses, and the precedent is this;
That Christs Virtual presence, or the influence of life, which his Humane Nature was to distil from his heavenly Throne, should be more profitable to such as were capable of it,
That Christ Virtual presence, or the influence of life, which his Humane Nature was to distil from his heavenly Throne, should be more profitable to such as were capable of it,
This distillation of life and immortalitie from his glorified Humane Nature, is that, which the Ancient and Orthodoxal Church did mean in their Figurative and lofty speeches of Christs Real presence, or of eating His very Flesh, and drinking His very Blood in the Sacrament.
This distillation of life and immortality from his glorified Humane Nature, is that, which the Ancient and Orthodoxal Church did mean in their Figurative and lofty Speeches of Christ Real presence, or of eating His very Flesh, and drinking His very Blood in the Sacrament.
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and most effectually distilled from heaven unto the worthy Receivers of the Eucharist. And unto this Point and no further will most of the Testimonies reach, which Bellarmin in his books of the Sacraments,
and most effectually distilled from heaven unto the worthy Receivers of the Eucharist. And unto this Point and no further will most of the Testimonies reach, which Bellarmin in his books of the Sacraments,
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or Maldonat in his Comments upon the sixth of Saint John, do quote out of the Fathers for Christs Real Presence by Transubstantiation; or which Chemnitius, that Learned Lutheran, in his Books, De duabus in Christo naturis, and de Fundamentis sanae doctrinae, doth avouch for Consubstantiation. And if thus much had been as distinctly granted to the Ancient Lutherans, as Calvin in some places doth, the controversie between the Lutheran and other Reformed Churches, had been at an end when it first begun;
or Maldonatus in his Comments upon the sixth of Saint John, do quote out of the Father's for Christ Real Presence by Transubstantiation; or which Chemnitz, that Learned Lutheran, in his Books, De Duabus in Christ naturis, and de Fundamentis Sanae Doctrine, does avouch for Consubstantiation. And if thus much had been as distinctly granted to the Ancient Lutherans, as calvin in Some places does, the controversy between the Lutheran and other Reformed Churches, had been At an end when it First begun;
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IT must not be dissembled, that I had no Intimation, much lesse Commission, of the Author's, to Insert the Two following Chapters, herein this place. Yet, besides, that I knew not of any fitter place where to dispose of them, I had these Reasons so to do.
IT must not be dissembled, that I had no Intimation, much less Commission, of the Author's, to Insert the Two following Chapters, herein this place. Yet, beside, that I knew not of any fitter place where to dispose of them, I had these Reasons so to do.
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1. I held it fit, that His Powerful Disputes against the Church of Rome, about The Lords Supper in the fourth Chapter, and about another Point in the fifth, should immediately follow his Learned Argument with the Lutheran.
1. I held it fit, that His Powerful Disputes against the Church of Rome, about The lords Supper in the fourth Chapter, and about Another Point in the fifth, should immediately follow his Learned Argument with the Lutheran.
2. The sequence seems very Methodical, The Subject of the first Chapter, being, partly, About Christs Exaltation, by becoming The Chief Corner-Stone (cut out of the Rock or quarrey by his Resurrection from The New Scpulchre, lifted up by his Ascension;
2. The sequence seems very Methodical, The Subject of the First Chapter, being, partly, About Christ Exaltation, by becoming The Chief Corner-Stone (Cut out of the Rock or quarry by his Resurrection from The New Scpulchre, lifted up by his Ascension;
perhaps some faint Dejected Spirit having read Christs Great Exaltation, may say, Who shall ascend into Heaven? that is, to bring Christ down from above.
perhaps Some faint Dejected Spirit having read Christ Great Exaltation, may say, Who shall ascend into Heaven? that is, to bring christ down from above.
and of Gods hous-hold, our Conversation or Traffick is to be in heaven, for those things which are above, where Christ sitteth at Gods Right-hand, &c.) may receive mightie encouragement by Experimenting the Contents of these two next Chapters, The avowed neer approach and Intimacie of our Lord Jesus Christ, with the Believing and Receiving Christian.
and of God's household, our Conversation or Traffic is to be in heaven, for those things which Are above, where christ Sitteth At God's Right-hand, etc.) may receive mighty encouragement by Experimenting the Contents of these two next Chapters, The avowed near approach and Intimacy of our Lord jesus christ, with the Believing and Receiving Christian.
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CHAP. 1111. A Paraphrase upon the sixth of St. John. In what sense Christ's flesh is said to be truly Meat, &c. What it is, To eat Christs Flesh, and drink his Blood.
CHAP. 1111. A paraphrase upon the sixth of Saint John. In what sense Christ's Flesh is said to be truly Meat, etc. What it is, To eat Christ Flesh, and drink his Blood.
Tollet's Exposition of Christs words [ Except ye eat — And drink — ] by Disjunction, turning And into Or, Confuted. And Rules given for Better Expounding like places.
Tollet's Exposition of Christ words [ Except you eat — And drink — ] by Disjunction, turning And into Or, Confuted. And Rules given for Better Expounding like places.
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1. SEeing these words contain the Grand Mystery of godliness, not only of God manifested in the Flesh, but of God still with us, yea dwelling in us; and seeing they are withal the Conclusion or Centre of our Saviours long dispute with the murmuring Jews:
1. SEeing these words contain the Grand Mystery of godliness, not only of God manifested in the Flesh, but of God still with us, yea Dwelling in us; and seeing they Are withal the Conclusion or Centre of our Saviors long dispute with the murmuring jews:
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and distribution of extemporarie provision by his Ministers? But besides this politick motive, they had a Prenotion, that their expected Messias or King, should enter upon his Kingdom at the Feast of the Passover, a little before which time, this Miracle was wrought.
and distribution of extemporary provision by his Ministers? But beside this politic motive, they had a Prenotion, that their expected Messias or King, should enter upon his Kingdom At the Feast of the Passover, a little before which time, this Miracle was wrought.
for they demand a further sign of him, before they will acknowledge that he was indeed the Great Prophet, or one, whom they might believe was sent from God;
for they demand a further Signen of him, before they will acknowledge that he was indeed the Great Prophet, or one, whom they might believe was sent from God;
Yet in that they sought to make this man (for so, and no more then so, they conceived him to be) their King, it is more then probable that they took him for their expected Messias. And indeed upon sight of the Miracle which he had wrought, they expressly confesse so much, ver. 14. This is of a truth, That Prophet which should come into the world.
Yet in that they sought to make this man (for so, and no more then so, they conceived him to be) their King, it is more then probable that they took him for their expected Messias. And indeed upon sighed of the Miracle which he had wrought, they expressly confess so much, ver. 14. This is of a truth, That Prophet which should come into the world.
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and therfore when he perceived that they would come and take him by force to make him a King, he departed again into a mountain himself alone, ver. 15. And his Disciples, being for the present discharged of their attendance, crost the sea without him to Capernaum, which was the place of his and their abode, ver. 16, 17. The people which had been more then eye-witnesses of the former miracle, having observed that he could not come to Capernaum, where the next day they found him, by ship or boat, demand of him, ver. 25. Rabbi, when camest thou hither? The strange manner of his coming thither before them, did (it seems) no lesse affect them,
and Therefore when he perceived that they would come and take him by force to make him a King, he departed again into a mountain himself alone, ver. 15. And his Disciples, being for the present discharged of their attendance, crossed the sea without him to Capernaum, which was the place of his and their Abided, ver. 16, 17. The people which had been more then Eyewitnesses of the former miracle, having observed that he could not come to Capernaum, where the next day they found him, by ship or boat, demand of him, ver. 25. Rabbi, when camest thou hither? The strange manner of his coming thither before them, did (it seems) no less affect them,
but, in seeing it they did not see it, that is, they did not in heart consider, that he had fed their bodies with corporal bread, to no other end, save only to stir up the appetite of their souls after celestial food.
but, in seeing it they did not see it, that is, they did not in heart Consider, that he had fed their bodies with corporal bred, to no other end, save only to stir up the appetite of their Souls After celestial food.
for so they say, ver. 30, 31. What sign shewest thou then that we may see and believe thee? What dost thou work? our Fathers did eate Manna in the desert,
for so they say, ver. 30, 31. What Signen shewest thou then that we may see and believe thee? What dost thou work? our Father's did eat Manna in the desert,
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But when our Saviour comes from the Thesis to the Hypothesis, or from the general Doctrine which they so well approved, to make this particular Application, I am the bread of life;
But when our Saviour comes from the Thesis to the Hypothesis, or from the general Doctrine which they so well approved, to make this particular Application, I am the bred of life;
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Whereas before they were forward to make him their King, they now reply, Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that he saith, I came down from heaven? vers. 42. 3. Thus, their fathers had murmured against Moses and Aaron in the wildernesse, one while for want of bread, Exod. 16. 2. accounting their estate in Egypt much better than their present condition in the wildernesse.
Whereas before they were forward to make him their King, they now reply, Is not this jesus, the son of Joseph, whose father and mother we know? How is it then that he Says, I Come down from heaven? vers. 42. 3. Thus, their Father's had murmured against Moses and Aaron in the Wilderness, one while for want of bred, Exod 16. 2. accounting their estate in Egypt much better than their present condition in the Wilderness.
Another while they murmur for water, Exod. 15. 24. And again Exod. 17. 3. Wherefore is this that thou hast brought us up out of Egypt to kill us and our Children,
another while they murmur for water, Exod 15. 24. And again Exod 17. 3. Wherefore is this that thou hast brought us up out of Egypt to kill us and our Children,
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And thus their foolish posteritie murmured against Him, whom (for the former miracle) they had acknowledged, the great Prophet whom God had promised to raise up unto them like unto Moses in all things, and therefore like unto him in this, in that he endured their murmurings against him with greater patience and meekenesse, than Moses did;
And thus their foolish posterity murmured against Him, whom (for the former miracle) they had acknowledged, the great Prophet whom God had promised to raise up unto them like unto Moses in all things, and Therefore like unto him in this, in that he endured their murmurings against him with greater patience and meekness, than Moses did;
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For their Fathers murmured in their hunger or thirst, whereas this great Prophet, had prevented this occasion of murmuring, by feeding them plenteously before they had sought to him for food.
For their Father's murmured in their hunger or thirst, whereas this great Prophet, had prevented this occasion of murmuring, by feeding them plenteously before they had sought to him for food.
That which Moses saith unto the murmuring Israelites, Exod. 16. 8. was now exactly fullfilled; The Lord (saith he) heareth your murmurings which you murmur against him;
That which Moses Says unto the murmuring Israelites, Exod 16. 8. was now exactly Fulfilled; The Lord (Says he) hears your murmurings which you murmur against him;
These Jewes murmur against the son (as they suppose) of Joseph, and Mary; lesse weening that in murmuring against him they did personally murmur against the Son of God,
These Jews murmur against the son (as they suppose) of Joseph, and Marry; less weening that in murmuring against him they did personally murmur against the Son of God,
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But the same Lord which heard their murmurings then by the mediate presence or infinite knowledge of his God head, heares them now with the eares of man, as immediately and as sensibly,
But the same Lord which herd their murmurings then by the mediate presence or infinite knowledge of his God head, hears them now with the ears of man, as immediately and as sensibly,
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48, 49, 50, 51. And here again they increase their murmuring, for they strove among themselves saying, how can this man give us his flesh to eat? v. 52. Thus,
48, 49, 50, 51. And Here again they increase their murmuring, for they strove among themselves saying, how can this man give us his Flesh to eat? v. 52. Thus,
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They fought him out, that they might have their bellyes filled with corporal bread, and yet when he had given them this in great abundance, by meanes miraculous, they will not beleive that he is able to give them what he promiseth, bread from heaven, or his flesh to eate (which is the bread or staff of life.) So incredulous their Fathers had been, that after the sight of many miracles in Egypt, they would not trust him in the wildernesse;
They fought him out, that they might have their bellies filled with corporal bred, and yet when he had given them this in great abundance, by means miraculous, they will not believe that he is able to give them what he promises, bred from heaven, or his Flesh to eat (which is the bred or staff of life.) So incredulous their Father's had been, that After the sighed of many Miracles in Egypt, they would not trust him in the Wilderness;
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They Spake against God, they said, can God furnish a table in the wildernesse? Behold he smote the Rock, that the waters gushed out and the streames over-flowed,
They Spoke against God, they said, can God furnish a table in the Wilderness? Behold he smote the Rock, that the waters gushed out and the streams overflowed,
and my blood is drink indeed, vers. 55. So that in him, these Jewes were to expect the fulnesse of the body of all those contentments for whose shadowes their Fathers so greedily longed in the wildernesse,
and my blood is drink indeed, vers. 55. So that in him, these Jews were to expect the fullness of the body of all those contentment's for whose shadows their Father's so greedily longed in the Wilderness,
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and for want of which, they so murmured against Moses, as these men now do against the Lord, which appeared to Moses, for giving them assurance of them.
and for want of which, they so murmured against Moses, as these men now do against the Lord, which appeared to Moses, for giving them assurance of them.
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And that is the best food or diet, which most effectually procureth this End. Howbeit bodily life cannot be first given or implanted by the best bodily meat that is, but only continuated or preserved:
And that is the best food or diet, which most effectually procureth this End. Howbeit bodily life cannot be First given or implanted by the best bodily meat that is, but only continuated or preserved:
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If we speak of life spiritual or Everlasting, which onely is life indeed. And in as much as his flesh and blood are the rootes and fountaines of this kind of life, the one is most truely said to be meat indeed, the other most truely, drink indeed. That is, meat and drink more effectuall and more necessary for the attainement of everlasting life,
If we speak of life spiritual or Everlasting, which only is life indeed. And in as much as his Flesh and blood Are the roots and fountains of this kind of life, the one is most truly said to be meat indeed, the other most truly, drink indeed. That is, meat and drink more effectual and more necessary for the attainment of everlasting life,
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Again, Temporal or bodily life cannot be continued or preserved otherwise than by the corruption or destruction of the bodily meate which preserves it.
Again, Temporal or bodily life cannot be continued or preserved otherwise than by the corruption or destruction of the bodily meat which preserves it.
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But Christs flesh and blood preserve life spiritual, or our soules and bodies unto everlasting life, because they are incorruptible and cannot be changed, be not so much as subject to alteration.
But Christ Flesh and blood preserve life spiritual, or our Souls and bodies unto everlasting life, Because they Are incorruptible and cannot be changed, be not so much as Subject to alteration.
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Such meat cannot be truely said to remain in us; much lesse can wee be said to remain or abide in it. But of Christs flesh and blood, he himselfe here saith it;
Such meat cannot be truly said to remain in us; much less can we be said to remain or abide in it. But of Christ Flesh and blood, he himself Here Says it;
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and for this reason his flesh is meat indeed, and his blood is drink indeed, the onely meat and the onely drink which men should hunger and thirst after.
and for this reason his Flesh is meat indeed, and his blood is drink indeed, the only meat and the only drink which men should hunger and thirst After.
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Other meates and drinks should be sought for, yea life bodily it self should be desired, onely to this End, that by the prolonging of it, wee might be partakers in greater measure of this meat and drink, which preserves the Bodie and soul unto everlasting life.
Other Meats and drinks should be sought for, yea life bodily it self should be desired, only to this End, that by the prolonging of it, we might be partakers in greater measure of this meat and drink, which preserves the Body and soul unto everlasting life.
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All agree that there is A Twofold eating of Christs Bodie, and A Twofold drinking of his Blood. One meerly Sacramental, and another, Spiritual. Which agreement notwithstanding, There ariseth, A Third Question; viz. What manner of eating Christs Flesh and drinking his Blood, is, in this place, either onely or principally meant.
All agree that there is A Twofold eating of Christ Body, and A Twofold drinking of his Blood. One merely Sacramental, and Another, Spiritual. Which agreement notwithstanding, There arises, A Third Question; viz. What manner of eating Christ Flesh and drinking his Blood, is, in this place, either only or principally meant.
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For the Resolution of this Question we are breifly to explicate each member of this Division, viz. 1. What it is to eat Christs Bodie and drink his Blood Sacramentally onely.
For the Resolution of this Question we Are briefly to explicate each member of this Division, viz. 1. What it is to eat Christ Body and drink his Blood Sacramentally only.
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2. What it is to eat his Bodie and Drink his Blood Spiritually. First then; All that are partakers of this Sacrament, eat Christs Bodie, and Drink his Blood sacramentally:
2. What it is to eat his Body and Drink his Blood Spiritually. First then; All that Are partakers of this Sacrament, eat Christ Body, and Drink his Blood sacramentally:
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or due respect, they eat and drink to their own Condemnation, because they do not Discern, or rightly esteem Christs Bodie or presence in the H. Sacrament.
or due respect, they eat and drink to their own Condemnation, Because they do not Discern, or rightly esteem Christ Body or presence in the H. Sacrament.
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If he that will hear the word, must take heed how he hears, much more must he which means to receive the Sacrament of Christs bodie and blood, be careful how he receives.
If he that will hear the word, must take heed how he hears, much more must he which means to receive the Sacrament of Christ body and blood, be careful how he receives.
It was alwayes safer, not to approach the presence of God manifested or exhibited in extraordinarie manner, (as in his Sanctuarie or in the Ark) then to make appearance before it in an unhallowed manner, or without due preparation.
It was always safer, not to approach the presence of God manifested or exhibited in extraordinary manner, (as in his Sanctuary or in the Ark) then to make appearance before it in an unhallowed manner, or without due preparation.
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and by the Power of his God-head thus extraordinarilie present, he diffuseth the vertue or operation of his Humane Nature, either to the vivification or hardning of their hearts, who receive the Sacramental Pledges.
and by the Power of his Godhead thus extraordinarily present, he diffuseth the virtue or operation of his Humane Nature, either to the vivification or hardening of their hearts, who receive the Sacramental Pledges.
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which by Faith meditate and ruminate upon them, making application to themselves aswel of the great danger, which may ensue upon the neglect of such great benefits as he hath purchased for them:
which by Faith meditate and ruminate upon them, making application to themselves aswell of the great danger, which may ensue upon the neglect of such great benefits as he hath purchased for them:
and drinketh my Blood, dwelleth in me, and I in him, ] so he do not neglect to eat his Bodie and drink his Blood Sacramentally, when occasion requires and opportunitie serves.
and Drinketh my Blood, dwells in me, and I in him, ] so he do not neglect to eat his Body and drink his Blood Sacramentally, when occasion requires and opportunity serves.
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He that doth not so prepare himself for the receiving of his body and blood, doth receive him unworthily whilest he receives him Sacramentally. The main Question is, Whether Christs words be to be understood at all of Sacramental eating and drinking, or of Spiritual eating and drinking onely.
He that does not so prepare himself for the receiving of his body and blood, does receive him unworthily whilst he receives him Sacramentally. The main Question is, Whither Christ words be to be understood At all of Sacramental eating and drinking, or of Spiritual eating and drinking only.
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But, as Beza (amongst others) well observes, they which deny this place to be meant at all of Sacramental eating, err no lesse then they do, which restrain it only to Sacramental eating.
But, as Beza (among Others) well observes, they which deny this place to be meant At all of Sacramental eating, err no less then they do, which restrain it only to Sacramental eating.
and most Judicious Divines which the Romish Church had after the Reformation was begun by Luther, and Zuinglius, and prosecuted by Calvin) expressely deny our Saviours dispute in this Chapter, with the Jews, to be meant at all of Sacramental eating or drinking.
and most Judicious Divines which the Romish Church had After the Reformation was begun by Luther, and Zwingli, and prosecuted by calvin) expressly deny our Saviors dispute in this Chapter, with the jews, to be meant At all of Sacramental eating or drinking.
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That evasion, which most o•• modern Priests and Jesuites use for eluding, rather then answering this Objection, was too palpable in the Judgement of these two great Divines,
That evasion, which most o•• modern Priests and Jesuits use for eluding, rather then answering this Objection, was too palpable in the Judgement of these two great Divines,
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as it since hath seemed to others of that Church, which yet maintain that the former words of our Saviour, are to be understood of Sacramental eating Christs flesh, and drinking Christs blood.
as it since hath seemed to Others of that Church, which yet maintain that the former words of our Saviour, Are to be understood of Sacramental eating Christ Flesh, and drinking Christ blood.
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The evasion of modern Priests and Jesuits is, that he which Sacramentally receives Christs Bodie, under the shape or form of Sacramental bread, doth with it receive his blood per Concomitantiam, by way of concomitancie, because there is blood conteined in his bodie which they thus receive.
The evasion of modern Priests and Jesuits is, that he which Sacramentally receives Christ Body, under the shape or from of Sacramental bred, does with it receive his blood per Concomitantiam, by Way of concomitancy, Because there is blood contained in his body which they thus receive.
For this device of receiving Christs blood in the bread per concomitantiam, was but a late invention, little above 200. years before Jansenius or Hessels lived.
For this device of receiving Christ blood in the bred per concomitantiam, was but a late invention, little above 200. Years before Jansenius or Hessels lived.
or upon flesh which had visible or material blood in it, we might say indeed that he did eat blood per concomitantiam, by way of concomitancie, because the flesh which he eats had blood in it:
or upon Flesh which had visible or material blood in it, we might say indeed that he did eat blood per concomitantiam, by Way of concomitancy, Because the Flesh which he eats had blood in it:
Or if a man should drink blood mingled with some small portions of flesh, we might say, He did drink flesh by way of Concomitancie; but no man would say that he did eat blood per concomitantiam, albeit there were flesh in the blood which he drinks,
Or if a man should drink blood mingled with Some small portions of Flesh, we might say, He did drink Flesh by Way of Concomitancy; but no man would say that he did eat blood per concomitantiam, albeit there were Flesh in the blood which he drinks,
8. The only refuge which the most learned in the Romish Church since Jansenius, and Hessels dyed, have found out for answering the former Objection of Reformed Writers, is, That the words of our Saviour, Except ye eat the Flesh of the Son of man, And drink his blood, ye have no life in you;
8. The only refuge which the most learned in the Romish Church since Jansenius, and Hessels died, have found out for answering the former Objection of Reformed Writers, is, That the words of our Saviour, Except you eat the Flesh of the Son of man, And drink his blood, you have no life in you;
The use or Corollarie of this Exposition, is, That if Christian people do Sacramentally Either eat Christs flesh, Or drink his Blood as they ought, that is, with due preparation, this will suffice;
The use or Corollary of this Exposition, is, That if Christian people do Sacramentally Either eat Christ Flesh, Or drink his Blood as they ought, that is, with due preparation, this will suffice;
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seeing, as they pretend, there is no Divine precept which enjoynes all Christian People Sacramentally to receive Christs bodie and blood under both kindes: Nor all Priests, but only such as do Officiate or Consecrate. The precept of Institution, Bibite ex hoc omnes, Drink ye all of this, was punctually directed (as they alledg) to our Saviours Apostles only, who were at this time made Priests,
seeing, as they pretend, there is no Divine precept which enjoins all Christian People Sacramentally to receive Christ body and blood under both Kinds: Nor all Priests, but only such as doe Officiate or Consecrate. The precept of Institution, Bibite ex hoc omnes, Drink you all of this, was punctually directed (as they allege) to our Saviors Apostles only, who were At this time made Priests,
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Yet were they not (by their leave) at this time Sacerdotes conficientes. Our Saviour Christ himself did Consecrate both the Bread and Wine, the Apostles were as much inferior to him,
Yet were they not (by their leave) At this time Sacerdotes Conficientes. Our Saviour christ himself did Consecrate both the Bred and Wine, the Apostles were as much inferior to him,
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and there is nothing more familiar with Moses, or with other sacred Hebrew writers, then to use And for Or, Et for Vel. And he brings divers instances to this purpose:
and there is nothing more familiar with Moses, or with other sacred Hebrew writers, then to use And for Or, Et for Vel. And he brings diverse instances to this purpose:
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So it is word for word in the Hebrew, and yet our English Translation, as well as the Vulgar Latin, renders the Original thus, He that curseth father Or mother, shall surely be put to death.
So it is word for word in the Hebrew, and yet our English translation, as well as the vulgar Latin, renders the Original thus, He that Curseth father Or mother, shall surely be put to death.
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For the like Exposition, the Rules are Two. One General and infallible Rule is this, Whensoever the particle And, doth couple not two parts of one and the same proposition;
For the like Exposition, the Rules Are Two. One General and infallible Rule is this, Whensoever the particle And, does couple not two parts of one and the same proposition;
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but two intire propositions together, [ That which is thus conjunctively affirmed of two propositions coupled together, must be disjunctively expounded of either proposition divided one from the other.
but two entire propositions together, [ That which is thus conjunctively affirmed of two propositions coupled together, must be disjunctively expounded of either proposition divided one from the other.
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] Now when it is said, He that curseth Father And Mother shall die, there be two intire propositions coupled together by this particle And, implicitly;
] Now when it is said, He that Curseth Father And Mother shall die, there be two entire propositions coupled together by this particle And, implicitly;
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When two incompatible attributes, are conjunctively avouched of one and the same subject in one and the same { pro } position universally taken, the particle And in this case must be resolved into the particle Or, when the universall { pro } position or subject of it is divided into its parts.
When two incompatible attributes, Are conjunctively avouched of one and the same Subject in one and the same { Pro } position universally taken, the particle And in this case must be resolved into the particle Or, when the universal { Pro } position or Subject of it is divided into its parts.
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As for example, the Philosopher describing the native propertie of quantitie, saith maximè proprium est quantitati, ut ex ea dicantur res aequales & inaequales.
As for Exampl, the Philosopher describing the native property of quantity, Says maximè proprium est quantitati, ut ex ea dicantur Rest aequales & inaequales.
But in as much, as equalitie and inequalitie, are incompatible, if wee apply them to the the same particular things which are compared together for quantitie;
But in as much, as equality and inequality, Are incompatible, if we apply them to the the same particular things which Are compared together for quantity;
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So the Philosopher saith, (and it is a naturall truth, which none can deny) that the living or sensitive creature universally taken, is rational and irrational; but because one and the same living Creature, cannot be both rational and irrational,
So the Philosopher Says, (and it is a natural truth, which none can deny) that the living or sensitive creature universally taken, is rational and irrational; but Because one and the same living Creature, cannot be both rational and irrational,
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and the explication or unfolding of these two propositions is disjunctively set down by our Saviour himself Matth. 15. 4. He that curseth father or mother shall surely dye. But there are not two propositions,
and the explication or unfolding of these two propositions is disjunctively Set down by our Saviour himself Matthew 15. 4. He that Curseth father or mother shall surely die. But there Are not two propositions,
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His instance is, 1 Cor. 11. ver. 27. Whosoever shall eat this bread, or drinke the cup of the Lord unworthily, is guiltie of the body and blood of the Lord.
His instance is, 1 Cor. 11. ver. 27. Whosoever shall eat this bred, or drink the cup of the Lord unworthily, is guilty of the body and blood of the Lord.
For in as much as St Paul had said before, vers 26. that as often as wee eat this bread and drink this cup, wee shew the Lords death till he come, it will necessarily follow, that albeit wee eat the bread not unworthily,
For in as much as Saint Paul had said before, vers 26. that as often as we eat this bred and drink this cup, we show the lords death till he come, it will necessarily follow, that albeit we eat the bred not unworthily,
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and therefore to seek a disjunctive sense of these words to this or like effect, he that eateth my flesh, or drinketh my blood, dwelleth in me and I in him, is to seek a knot in ••ulrush, or a division in Unitie.
and Therefore to seek a disjunctive sense of these words to this or like Effect, he that Eateth my Flesh, or Drinketh my blood, dwells in me and I in him, is to seek a knot in ••ulrush, or a division in Unity.
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Now, it would be impiously absurd to make this construction of that Commandment, Except a man honour Either his Father, Or his Mother, his seed shall not long prosper upon the earth.
Now, it would be impiously absurd to make this construction of that Commandment, Except a man honour Either his Father, Or his Mother, his seed shall not long prosper upon the earth.
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And no better then Thus, is the Construction which Cardinal Tollet or his followers make of our Saviour's words in the 53. verse. Our Saviour had told them before, that He was the Bread of life which came down from heaven;
And no better then Thus, is the Construction which Cardinal Tollet or his followers make of our Saviour's words in the 53. verse. Our Saviour had told them before, that He was the Bred of life which Come down from heaven;
And pressing the Belief of this Point upon them further, (not by division, but by addition) he addeth, ver. 51. That The Bread which he meant was his Flesh. And when the Jews, ver. 52. strove about this;
And pressing the Belief of this Point upon them further, (not by division, but by addition) he adds, ver. 51. That The Bred which he meant was his Flesh. And when the jews, ver. 52. strove about this;
10. But besides the former plunge, whereto the best Scholars in the Romish Church are put, in justifying their practice for Deteining the Cup from the Laitie,
10. But beside the former plunge, whereto the best Scholars in the Romish Church Are put, in justifying their practice for Detaining the Cup from the Laity,
if This Chapter be meant of Sacramental eating, there is another Difficultie, which neither the late Device of Drinking Christs Blood per concomitantiam, nor the Cardinals interpretation of ver. 56. by Disjunction, will any way touch, much lesse satisfie.
if This Chapter be meant of Sacramental eating, there is Another Difficulty, which neither the late Device of Drinking Christ Blood per concomitantiam, nor the Cardinals Interpretation of for. 56. by Disjunction, will any Way touch, much less satisfy.
Now when Christ saith in Saint Matthew, That the bread is his Bodie, this speech, in the literal sense (as they contend) inferreth a substantial change of the Bread into the substance of his bodie.
Now when christ Says in Saint Matthew, That the bred is his Body, this speech, in the literal sense (as they contend) infers a substantial change of the Bred into the substance of his body.
Now our Saviours words are in this place as plain and as certain as in that. He avoucheth again and again that he is the bread of life, that the bread which he will give is his flesh, that his flesh is meat indeed, that his blood is drink indeed.
Now our Saviors words Are in this place as plain and as certain as in that. He avoucheth again and again that he is the bred of life, that the bred which he will give is his Flesh, that his Flesh is meat indeed, that his blood is drink indeed.
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His flesh cannot literaly be said meat indeed, unlesse it be really and substantially converted into meat; his blood cannot be said drink indeed, unlesse it be really transubstantiated into drink.
His Flesh cannot literally be said meat indeed, unless it be really and substantially converted into meat; his blood cannot be said drink indeed, unless it be really Transubstantiated into drink.
but subordinate. Our eating of Christs body and drinking of Christs blood are then compleat, when they are Sacramentally spiritual, or spiritually sacramentall.
but subordinate. Our eating of Christ body and drinking of Christ blood Are then complete, when they Are Sacramentally spiritual, or spiritually sacramental.
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or do not second him) to eat Christs body and drink Christs blood [ Sacramentally ] is more then to beleive in Christ, more than to have our faith awaked or quickned by the sacramentall pledges.
or do not second him) to eat Christ body and drink Christ blood [ Sacramentally ] is more then to believe in christ, more than to have our faith awaked or quickened by the sacramental pledges.
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how quick and lively soever our faith be whilest wee eat him onely spiritually. For though our faith were in both the same, as well for degree as qualitie:
how quick and lively soever our faith be whilst we eat him only spiritually. For though our faith were in both the same, as well for degree as quality:
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yet the object of our faith is not altogether the same, at least the Union of our faith unto the same object, is not altogether the same, in sacramental and in spiritual eating.
yet the Object of our faith is not altogether the same, At least the union of our faith unto the same Object, is not altogether the same, in sacramental and in spiritual eating.
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Christs body and blood are so present in the Sacrament, that wee receive a more speciall influence from them in use of the sacrament, than without it wee do;
Christ body and blood Are so present in the Sacrament, that we receive a more special influence from them in use of the sacrament, than without it we do;
Now as the effects or consequence of the unworthy Receiving the Holy Sacrament is more Dangerous then the Effects or Consequence of not eating Christ Spiritually, or of Careless Meditation upon Christs death and passion;
Now as the effects or consequence of the unworthy Receiving the Holy Sacrament is more Dangerous then the Effects or Consequence of not eating christ Spiritually, or of Careless Meditation upon Christ death and passion;
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Now unto the reverent and worthy Receiving of Christs Bodie and Blood both ways, that is, both Spiritually and Sacramentally, as being the most complete performance of the Condition required, is the Promise of our Saviour most immediatly annexed;
Now unto the reverend and worthy Receiving of Christ Body and Blood both ways, that is, both Spiritually and Sacramentally, as being the most complete performance of the Condition required, is the Promise of our Saviour most immediately annexed;
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The meaning of which Promise was the Second Point proposed paragraph the 5th. and should be next handled, but that the Application here desireth to be inserted.
The meaning of which Promise was the Second Point proposed paragraph the 5th. and should be next handled, but that the Application Here Desires to be inserted.
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He that intends aright to eat Christs flesh and drink his Blood Sacramentally, to his Souls Health, must come prepared by a right and worthy receiving of Both, Spiritually. Now we Spiritually eat Christs Flesh,
He that intends aright to eat Christ Flesh and drink his Blood Sacramentally, to his Souls Health, must come prepared by a right and worthy receiving of Both, Spiritually. Now we Spiritually eat Christ Flesh,
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And this we may do, and yet not rightly esteem that Love which Christ shewed unto us, in offering his Bodie and Blood, in respect of the love of others which would perhaps adventure their Bodies,
And this we may do, and yet not rightly esteem that Love which christ showed unto us, in offering his Body and Blood, in respect of the love of Others which would perhaps adventure their Bodies,
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Now no man can rightly prize the Death of Christ and the benefits thereof, unlesse he truely believe that Christ Dyed for him. But is Every one bound to believe This? Yes.
Now no man can rightly prize the Death of christ and the benefits thereof, unless he truly believe that christ Died for him. But is Every one bound to believe This? Yes.
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13. Plato (as Seneca in his 6. Book De Beneficijs, Cap. 18. tells us) thought himself obliged in kindnesse to one that had Transported him over a River without paying his Fare; he reckoned it, Positum apud Platonem officium: But when he saw others partakers of the same Benefit, he Disclaimed the Debt. Hence Seneca draws This Aphorism;
13. Plato (as Senecca in his 6. Book De Beneficijs, Cap. 18. tells us) Thought himself obliged in kindness to one that had Transported him over a River without paying his Fare; he reckoned it, Positum apud Platonem officium: But when he saw Others partakers of the same Benefit, he Disclaimed the Debt. Hence Senecca draws This Aphorism;
If upon the like considerations, or to the end that they may think themselves obliged to the Son of God more then other men are, some in our dayes have taught, That Christ did not only suffer all for them, but as for them in particular;
If upon the like considerations, or to the end that they may think themselves obliged to the Son of God more then other men Are, Some in our days have taught, That christ did not only suffer all for them, but as for them in particular;
lest they mis-apply That Rule of Seneca's, touching ordinarie benefits, or Common courtesies, unto that Extraordinarie loving kindnesse of Christs sufferings:
lest they misapply That Rule of Seneca's, touching ordinary benefits, or Common courtesies, unto that Extraordinary loving kindness of Christ sufferings:
therefore I owe him love and thankfulnesse, but pro ratà; (suppose the exact number was certainly known) I am but to acknowledge such a part of his sufferings to have been undertaken for me,
Therefore I owe him love and thankfulness, but Pro ratà; (suppose the exact number was Certainly known) I am but to acknowledge such a part of his sufferings to have been undertaken for me,
If Gods love to mankind be infinite, and if the value of Christs blood or sufferings be truly infinite (as they truly be) they cannot be divided amongst many, much lesse can they be restrained to some few;
If God's love to mankind be infinite, and if the valve of Christ blood or sufferings be truly infinite (as they truly be) they cannot be divided among many, much less can they be restrained to Some few;
And if the value of Christs sufferings cannot be divided into parts, Everie one must acknowledge, that He paid an infinite price for his Redemption in particular. A price lesse then infinite could not have Redeemed any one of us,
And if the valve of Christ sufferings cannot be divided into parts, Every one must acknowledge, that He paid an infinite price for his Redemption in particular. A price less then infinite could not have Redeemed any one of us,
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If Christ became a second Adam, to die and suffer for redeeming man, he dyed and suffered for all men, for every man, albeit the number of men which proceed from the first Adam could be infinite.
If christ became a second Adam, to die and suffer for redeeming man, he died and suffered for all men, for every man, albeit the number of men which proceed from the First Adam could be infinite.
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Had it been the Will or Purpose of the Son of God, to have taken upon him the Form of a Servant, immediately upon the First Woman's sin of Disobedience, his sufferings for her could not have sufficed,
Had it been the Will or Purpose of the Son of God, to have taken upon him the From of a Servant, immediately upon the First Woman's since of Disobedience, his sufferings for her could not have sufficed,
If then, the price he laid down for thee were infinite, that is, without measure or Bounds, thy Love and thankfulnesse to Him must be without Stint or limit.
If then, the price he laid down for thee were infinite, that is, without measure or Bounds, thy Love and thankfulness to Him must be without Stint or limit.
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And as often as thou Readest, Hearest, or makest Confession with thy Lips That Christ's Blood was shed for thee, make this Comment or Paraphrase in thine heart, He shed his whole Blood for me, every drop that fell from Him, either in the Garden or on the Crosse,
And as often as thou Readest, Hearst, or Makest Confessi with thy Lips That Christ's Blood was shed for thee, make this Comment or paraphrase in thine heart, He shed his Whole Blood for me, every drop that fell from Him, either in the Garden or on the Cross,
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or elsewhere, was poured out for my sake, for me in particular. Yea, every one which hears of Christ is bound to believe that he dyed for him, and as for him, that the benefit of his Passion redounds et mihi, et tanquam mihi:
or elsewhere, was poured out for my sake, for me in particular. Yea, every one which hears of christ is bound to believe that he died for him, and as for him, that the benefit of his Passion redounds et mihi, et tanquam mihi:
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14. This Doctrine of Christ's Dying for All, of His purpose to dissolve the works of Satan in all, I am bold to professe in every place where Christ's Name is called upon, in every place where I have or may have oportunitie to make Christ known:
14. This Doctrine of Christ's Dying for All, of His purpose to dissolve the works of Satan in all, I am bold to profess in every place where Christ's Name is called upon, in every place where I have or may have opportunity to make christ known:
For, if we grant That Christ dyed only for the Elect, we might acquit our selves with safetie of Conscience from the burden of preaching or Catechizing, save only in those Congregations which we know to be of the number of the Elect, or men alreadie regenerate.
For, if we grant That christ died only for the Elect, we might acquit our selves with safety of Conscience from the burden of preaching or Catechizing, save only in those Congregations which we know to be of the number of the Elect, or men already regenerate.
But if once we teach that the Elect only or some few (perhaps one of a Thousand, not one of five hundred) have any interest in Christs sufferings, every man which is not as yet regenerate nor in the state of Election, would forthwith conclude, that it is a thousand to One (more then five hundred to One) that he can receive no benefit from Christs sufferings, having no interest in the everlasting inheritance purchased by them.
But if once we teach that the Elect only or Some few (perhaps one of a Thousand, not one of five hundred) have any Interest in Christ sufferings, every man which is not as yet regenerate nor in the state of Election, would forthwith conclude, that it is a thousand to One (more then five hundred to One) that he can receive no benefit from Christ sufferings, having no Interest in the everlasting inheritance purchased by them.
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And were it not much better to be silenced, then by our preaching to put such stumbling-blocks in their wayes whom we are sent to call unto Christ? For we are not sent to call the righteous, or men alreadie regenerate, but sinners to repentance, to the state of regeneration.
And were it not much better to be silenced, then by our preaching to put such stumbling-blocks in their ways whom we Are sent to call unto christ? For we Are not sent to call the righteous, or men already regenerate, but Sinners to Repentance, to the state of regeneration.
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though the most part of men do die in their sins, yet their blood shall be required at their hands, who have taught, that they could not be saved, that Christ did not die, did not suffer for them.
though the most part of men do die in their Sins, yet their blood shall be required At their hands, who have taught, that they could not be saved, that christ did not die, did not suffer for them.
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their creation would necessarily infer the infinitie of his power (for without infinite power nothing could have been made of Nothing) but yet his praise or glorie would not have appear'd so great in the creation of Earth and Water,
their creation would necessarily infer the infinity of his power (for without infinite power nothing could have been made of Nothing) but yet his praise or glory would not have appeared so great in the creation of Earth and Water,
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15. Lastly, This Doctrine is so necessarie for manifesting the just measure of their unthankfulnesse which perish, that without This we cannot take so much as a true Surface of it;
15. Lastly, This Doctrine is so necessary for manifesting the just measure of their unthankfulness which perish, that without This we cannot take so much as a true Surface of it;
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yet because these Degrees are indeterminate, every man, which hath any skill at all in Arguments of Proportion, must needs know, that it is impossible for the wit or art of man to find out the true Product of such Calculatorie Inductions,
yet Because these Degrees Are indeterminate, every man, which hath any skill At all in Arguments of Proportion, must needs know, that it is impossible for the wit or art of man to find out the true Product of such Calculatorie Inductions,
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If God in our Creation (as the Psalmist saies) did make us but litle lower then the Glorious Angels, that the might afterward crown us with Glorie everlasting:
If God in our Creation (as the Psalmist Says) did make us but little lower then the Glorious Angels, that the might afterwards crown us with Glory everlasting:
and in Him recrown us with Honour and Glorie aequal to the Angels, Their Sin is truly infinite, their unthankfulnesse is unexpressible, and justly deserveth punishment everlasting, who voluntarily and continually despise so great Salvation which by Christ was purchased for them.
and in Him recrown us with Honour and Glory aequal to the Angels, Their since is truly infinite, their unthankfulness is unexpressible, and justly deserveth punishment everlasting, who voluntarily and continually despise so great Salvation which by christ was purchased for them.
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No Torment can be too great, no anguish too Durable, because no Happiness could be in any degree comparable, much lesse equal, to that which they refused,
No Torment can be too great, no anguish too Durable, Because no Happiness could be in any degree comparable, much less equal, to that which they refused,
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though treasured up for them in that inexhaustible fountain of happinesse Christ Jesus our Lord, our God, and our Redeemer. To conclude this meditation:
though treasured up for them in that inexhaustible fountain of happiness christ jesus our Lord, our God, and our Redeemer. To conclude this meditation:
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and that upon such Termes as God offers them, the forsaking of all our sinnes. Pro. 28. 13. 16. But is this all that thou art to remember, when thou art, by Spirituall eating and drinking Christs flesh and blood, a preparing thy self for Sacramental and Spiritual receiving him together in The Lords Supper? is it enough to acknowledge, that he payd as great a Ransom for thee as he did for all Mankind in general? No! This is but the first part of thy Redemption:
and that upon such Terms as God offers them, the forsaking of all our Sins. Pro 28. 13. 16. But is this all that thou art to Remember, when thou art, by Spiritual eating and drinking Christ Flesh and blood, a preparing thy self for Sacramental and Spiritual receiving him together in The lords Supper? is it enough to acknowledge, that he paid as great a Ransom for thee as he did for all Mankind in general? No! This is but the First part of thy Redemption:
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But there is A second part of thy Redemption, of which that saying of A Father, is true, Qui fecit te sine te, non salvabit te sine te, He that made thee without any work or endeavour of thine, will not save (wil not Redeem) thee, without some, endeavour at least, on thy part.
But there is A second part of thy Redemption, of which that saying of A Father, is true, Qui fecit te sine te, non salvabit te sine te, He that made thee without any work or endeavour of thine, will not save (will not redeem) thee, without Some, endeavour At least, on thy part.
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What then is the second part of the Redemption, which wee expect that Christ should yet work in us and for us? or what is the endeavour on our parts required that he should work it in us and for us? The second part of our Redemption, which is yet in most of us to be accomplished, is, The Mortification of our Bodies, the diminishing the Reign of sin in them;
What then is the second part of the Redemption, which we expect that christ should yet work in us and for us? or what is the endeavour on our parts required that he should work it in us and for us? The second part of our Redemption, which is yet in most of us to be accomplished, is, The Mortification of our Bodies, the diminishing thee Reign of since in them;
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But how shall we do this, which is wholly Gods work? or what are we to do, that these works may be wrought in us? Besides the renewing of the Astipulation or answer of a Pure Conscience,
But how shall we do this, which is wholly God's work? or what Are we to do, that these works may be wrought in us? Beside the renewing of the Astipulation or answer of a Pure Conscience,
not only to remit and cover our iniquities, but to purifie our hearts, and renew our spirits and mindes, that they shall bring forth fruits unto holinesse.
not only to remit and cover our iniquities, but to purify our hearts, and renew our spirits and minds, that they shall bring forth fruits unto holiness.
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17. Thus we may esteem of Christs love to us, and yet not examin or judge our selves as wee ought before we eat This Bread and Drink this Cup. To examin and judge our selves aright, requires these Two meditations, or Two parts of one and the same meditation.
17. Thus we may esteem of Christ love to us, and yet not examine or judge our selves as we ought before we eat This Bred and Drink this Cup. To examine and judge our selves aright, requires these Two meditations, or Two parts of one and the same meditation.
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and if he dyed for everie one in particular, or as alone considered, then everie one may and must thus judge, Then were all dead, and everie one in particular was a true cause of His Death.
and if he died for every one in particular, or as alone considered, then every one may and must thus judge, Then were all dead, and every one in particular was a true cause of His Death.
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All that both daily and hourely do that which is more against his most Holie will, then all that Annas and Caiaphas and the Roman Souldiers did unto Him, wrong Him more then they did in putting Him to Death.
All that both daily and hourly do that which is more against his most Holy will, then all that Annas and Caiaphas and the Roman Soldiers did unto Him, wrong Him more then they did in putting Him to Death.
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The only Rule for measuring any personal wrong, is the opposition which the Act or practise bears or includes unto the will or liking of the partie which is displeased or wronged.
The only Rule for measuring any personal wrong, is the opposition which the Act or practice bears or includes unto the will or liking of the party which is displeased or wronged.
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And albeit he suffered nothing which his heavenly Father had not fore-determined, yet he that would excuse his persecutors from doing him wrong, were worse then an Infidel.
And albeit he suffered nothing which his heavenly Father had not fore-determined, yet he that would excuse his persecutors from doing him wrong, were Worse then an Infidel.
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if we do those things which are more displeasant to Him, more contrarie, not only to his Divine, but even to His Humane Will and Nature now Glorified in Heaven,
if we do those things which Are more displeasant to Him, more contrary, not only to his Divine, but even to His Humane Will and Nature now Glorified in Heaven,
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18. But what do we? or what can we do more displeasant to His Holie Will, then what they did, who maliciously accused Him, who more maliciously sought his condemnation, who after.
18. But what do we? or what can we do more displeasant to His Holy Will, then what they did, who maliciously accused Him, who more maliciously sought his condemnation, who After.
His condemnation, did more maliciously and Inhumanely treat and persecute Him, then any Barbarian would do a Malefactor which had yeilded himself to a Legal Tryall?
His condemnation, did more maliciously and Inhumanely Treat and persecute Him, then any Barbarian would do a Malefactor which had yielded himself to a Legal Trial?
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Surely, if we do those things which He is more unwilling we should do, then He was to suffer all the indignities which the Scribes and Pharisees could put upon Him,
Surely, if we do those things which He is more unwilling we should do, then He was to suffer all the indignities which the Scribes and Pharisees could put upon Him,
then a greater inconvenience, which should have befallen all and everie one of Us, unlesse these mischiefs (as the world accounts them) had befallen Him.
then a greater inconvenience, which should have befallen all and every one of Us, unless these mischiefs (as the world accounts them) had befallen Him.
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and our Servitude unto Satan by this Reign of Sin. For, for this purpose was the Son of God manifested, that He might Dissolve or Destroy the works of the Divel:
and our Servitude unto Satan by this Reign of Sin. For, for this purpose was the Son of God manifested, that He might Dissolve or Destroy the works of the devil:
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And His manifestation did contein, not only His Incarnation, but His Exemplarie persecution, His Death and Passion, which he was more willing to undergo,
And His manifestation did contain, not only His Incarnation, but His Exemplary persecution, His Death and Passion, which he was more willing to undergo,
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if we take part with Satan, as all those do, which do those things whereby the works of Satan may be maintained or augmented, whereby the Reign or Soveraigntie of Satan may be confirmed or inlarged, we do those things which are more displeasing to Christ,
if we take part with Satan, as all those do, which do those things whereby the works of Satan may be maintained or augmented, whereby the Reign or Sovereignty of Satan may be confirmed or enlarged, we do those things which Are more displeasing to christ,
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Somtimes it signifies no more then to abide or remain, though but for an Houre or Two. Sometimes it necessarily imports as much as our English Expresseth in the Text, that is, A dwelling or mansion. From this real difference of the matter and circumstance, the word NONLATINALPHABET is by our English one while exprest (as here it is) by Dwelling, another while by Abiding or remaining, within the compasse of one Period. For Example;
Sometimes it signifies no more then to abide or remain, though but for an Hour or Two. Sometime it necessarily imports as much as our English Expresses in the Text, that is, A Dwelling or mansion. From this real difference of the matter and circumstance, the word is by our English one while expressed (as Here it is) by Dwelling, Another while by Abiding or remaining, within the compass of one Period. For Exampl;
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Though the word in the Original be in all three places the same, and though the Translators had twice rendered it by Dwelling, yet in the third place, they do not say, And they dwelt, but, they Abode with Him that day. Everie Dwelling includes an Abiding, but every Abiding doth not include or implie a Dwelling. Dwelling implies a constant or frequent place of Abode; and somewhat more then so, a place of known or professed Abode, no lurking-hole, or sculking-place.
Though the word in the Original be in all three places the same, and though the Translators had twice rendered it by Dwelling, yet in the third place, they do not say, And they dwelled, but, they Abided with Him that day. Every Dwelling includes an Abiding, but every Abiding does not include or imply a Dwelling. Dwelling Implies a constant or frequent place of Abided; and somewhat more then so, a place of known or professed Abided, no lurking-hole, or sculking-place.
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That possession of the Bodie of man, which evil Spirits did usurp, in our Saviours time, is in H. Scripture oft set down in terms denoting the Evil Spirits being in the man, Matth. 12. 45. They enter in and dwell there.
That possession of the Body of man, which evil Spirits did usurp, in our Saviors time, is in H. Scripture oft Set down in terms denoting the Evil Spirits being in the man, Matthew 12. 45. They enter in and dwell there.
All these circumstances concur to justifie the Translation of the Original word here, rather by Dwelling, than by Abiding. For Christs abiding in us (if we so eat his flesh and drink his blood as he prescribes) is constant, is frequent, and perpetual. And whilest he abides in us, our abiding in him is not only constant and frequent,
All these Circumstances concur to justify the translation of the Original word Here, rather by Dwelling, than by Abiding. For Christ abiding in us (if we so eat his Flesh and drink his blood as he prescribes) is constant, is frequent, and perpetual. And whilst he abides in us, our abiding in him is not only constant and frequent,
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or the Stock in the Graft? How then is it said, That the Rock both of our Salvation and Habitation, the Sanctuarie of our Souls in all distresse doth dwell in us? How can He, who is the Root of Jesse (the Root of David Revel. 5. 5.) The True Vine which Gods own Right-Hand hath planted, abide in us, who are but wild slips lately ingrafted into the Stem from which the natural Branches were broken off?
or the Stock in the Grafted? How then is it said, That the Rock both of our Salvation and Habitation, the Sanctuary of our Souls in all distress does dwell in us? How can He, who is the Root of Jesse (the Root of David Revel. 5. 5.) The True Vine which God's own Right-Hand hath planted, abide in us, who Are but wild slips lately ingrafted into the Stem from which the natural Branches were broken off?
NONLATINALPHABET Logick and Philosophie tell us, that The whole is in the parts, and the parts in the whole; whether it be a Totum potentiale, or Universale. (as Genus, which is in the Species; & the Species likewise in the Genus:) or whether it be Totum Collectivum; so the Citie is in the Several Families or Houshoulds,
Logic and Philosophy tell us, that The Whole is in the parts, and the parts in the Whole; whither it be a Totum potential, or Universal. (as Genus, which is in the Species; & the Species likewise in the Genus:) or whither it be Totum Collectivum; so the city is in the Several Families or Households,
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The proposed Difficulties must have their proper Solutions: the former from the explication of that Great Attribute of Christ, to wit, that He is the Chief-corner stone &c. The other Difficultie referres to that Metaphor of the vine and the Branches,
The proposed Difficulties must have their proper Solutions: the former from the explication of that Great Attribute of christ, to wit, that He is the Chief-corner stone etc. The other Difficulty refers to that Metaphor of the vine and the Branches,
Christ is compared unto A stone or Rock, and wee unto living Stones built upon it, in respect of the strength and firmness of the foundation and structure of Gods House or Temple.
christ is compared unto A stone or Rock, and we unto living Stones built upon it, in respect of the strength and firmness of the Foundation and structure of God's House or Temple.
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Did this stone then increase or grow from small beginings unto a mountain, overspreading the whole earth? If this wee say, the rock of our salvation or habitation must receive increase of life,
Did this stone then increase or grow from small beginnings unto a mountain, overspreading the Whole earth? If this we say, the rock of our salvation or habitation must receive increase of life,
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the rock by which the earth it self which supporteth all other rocks, is supported, Heb. 1. 3. 22. Such a Rock he was from eternitie as he is God, not as he is man.
the rock by which the earth it self which supporteth all other Rocks, is supported, Hebrew 1. 3. 22. Such a Rock he was from eternity as he is God, not as he is man.
And as he, which was both God and man, did suffer for us, was raysed again the third day from the dead, not according to his Godhead, but according to his manhood:
And as he, which was both God and man, did suffer for us, was raised again the third day from the dead, not according to his Godhead, but according to his manhood:
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This gives us the ordinary interpretation of the Prophet Esay Chapt. 28. 16. But A late Interpreter of prophecies or visions, hath observed an Hypallage, or inversion in these words, not infrequent in the Prophets, familiar (as he alledgeth) to the Hebrew writers, such an inversion as Grammarians observe in that of the Poet, In nova fert animus mutatas dicere formas Corpora —.
This gives us the ordinary Interpretation of the Prophet Isaiah Chapter 28. 16. But A late Interpreter of prophecies or visions, hath observed an Hypallage, or inversion in these words, not infrequent in the prophets, familiar (as he allegeth) to the Hebrew writers, such an inversion as Grammarians observe in that of the Poet, In nova fert animus mutatas dicere formas Corpora —.
However, all that beleive as Peter and the other Apostles did, or shall so beleive unto the worlds end, are immediately layd upon the same foundation stone, not one upon another, no one of them upon Peter, or upon any other Apostle; their union or annexion unto Christ, is as immediate as Peters was, and is or shalbe,
However, all that believe as Peter and the other Apostles did, or shall so believe unto the world's end, Are immediately laid upon the same Foundation stone, not one upon Another, no one of them upon Peter, or upon any other Apostle; their Union or annexion unto christ, is as immediate as Peter's was, and is or shall,
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The best inscription of this edifice thus immediately erected upon the same stone, would be that of the Poet, Crescet crescentibus illis. As the number of living stones, which are layd upon this foundation stone increase,
The best inscription of this edifice thus immediately erected upon the same stone, would be that of the Poet, Crescet crescentibus illis. As the number of living stones, which Are laid upon this Foundation stone increase,
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23. But though Christ be often called A stone, a rock, a living stone, a living rock, or a stone which being cut out of a mountain, became a Mountain which filled all the earth;
23. But though christ be often called A stone, a rock, a living stone, a living rock, or a stone which being Cut out of a mountain, became a Mountain which filled all the earth;
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yet the manner of his growth in us, or the manner of his inlarged habitation through the Church, may be best conceived by the manner of the soules growth or diffusion of his Vertue throughout Vegetable or sensible bodies, that is, through trees or plants,
yet the manner of his growth in us, or the manner of his enlarged habitation through the Church, may be best conceived by the manner of the Souls growth or diffusion of his Virtue throughout Vegetable or sensible bodies, that is, through trees or plants,
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or through the bodies of men, of beasts, or such as wee call living creatures. There is a vegetable soul in the Ake-corn when it is first set or planted;
or through the bodies of men, of beasts, or such as we call living creatures. There is a vegetable soul in the Ake-corn when it is First Set or planted;
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The same vegetable soul which was in the Akorn diffuseth it self into the stemme, into the branches, into the leaf, into the blossom, into the Fruit or seed.
The same vegetable soul which was in the Acorn diffuseth it self into the stem, into the branches, into the leaf, into the blossom, into the Fruit or seed.
And this manner of the vegetable souls diffusion of it self (or of its vertue) into all the Branches which are ingrafted into the same stock or root, doth better resemble the manner of Christs dwelling in us,
And this manner of the vegetable Souls diffusion of it self (or of its virtue) into all the Branches which Are ingrafted into the same stock or root, does better resemble the manner of Christ Dwelling in us,
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than the diffusion of life or vegetation from the root into the stemmes, stovens or branches, which without ingraffing or inoculation naturally spring from it.
than the diffusion of life or vegetation from the root into the stems, stovens or branches, which without Engrafting or inoculation naturally spring from it.
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because the Stock or Stem, is for nature and qualitie much better than all the Branches or Grafts which are supported by it, which receive life and nutriment by it.
Because the Stock or Stem, is for nature and quality much better than all the Branches or Grafts which Are supported by it, which receive life and nutriment by it.
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First, In that the Grafts being wild by nature, without any root, or fat, or sweetness in themselves, grow better qualified then they were, by participation of the sweetness of the Stock.
First, In that the Grafts being wild by nature, without any root, or fat, or sweetness in themselves, grow better qualified then they were, by participation of the sweetness of the Stock.
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whereas the Olive tree, naturally admits no ingraftment, or incision, being by nature so fat, that it seems to envie or scorn to participate his fatness unto any other Branches.
whereas the Olive tree, naturally admits no ingraftment, or incision, being by nature so fat, that it seems to envy or scorn to participate his fatness unto any other Branches.
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In arbore pingui non vivunt insita, Grafts do not thrive or prosper in any fat tree or stock, saith A late Naturalist. And as an Hebrew Doctor hath Observed, the Olive, being the fattest of Trees, will admit no incision, nor ingraftment.
In arbore pingui non Vivunt Insita, Grafts do not thrive or prosper in any fat tree or stock, Says A late Naturalist. And as an Hebrew Doctor hath Observed, the Olive, being the Fattest of Trees, will admit no incision, nor ingraftment.
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and being ingrafted might participate of his fatnesse and sweetnesse, which is no other, then that whereof the natural Olive is the Embleme, to wit, Peace, even the Peace of God which surpasseth all understanding. Peace was his Embassage;
and being ingrafted might participate of his fatness and sweetness, which is no other, then that whereof the natural Olive is the Emblem, to wit, Peace, even the Peace of God which Surpasses all understanding. Peace was his Embassy;
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as the Apostle saith, He is our peace, who hath made both one, and hath broken down the middle wall of partition between us, &c. And came and preached peace unto you, which were afar off,
as the Apostle Says, He is our peace, who hath made both one, and hath broken down the middle wall of partition between us, etc. And Come and preached peace unto you, which were afar off,
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1. THe Sum of our Apostles speech in this Chapter, (whereof these words are the Conclusion) is this; That these Ephesians who were Gentiles by progenie, far off from God,
1. THe Sum of our Apostles speech in this Chapter, (whereof these words Are the Conclusion) is this; That these Ephesians who were Gentiles by progeny, Far off from God,
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and of the houshold of God, as it is, ver. 19. And to assure them of this Priviledge or perogative, he adds ver. 20. That they were built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the Chief Corner-stone.
and of the household of God, as it is, ver. 19. And to assure them of this Privilege or prerogative, he adds for. 20. That they were built upon the Foundation of the Apostles and prophets, jesus christ himself being the Chief Cornerstone.
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Jesus Christ was the Best Foundation, the only foundation, which could give this prerogative to the Apostles or Prophets, to be either Saints or of the houshold of God.
jesus christ was the Best Foundation, the only Foundation, which could give this prerogative to the Apostles or prophets, to be either Saints or of the household of God.
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and that gives to all, whosoever are built upon this Corner-stone, the like Priviledge, a priviledge or prerogative to be native parts of that Holy Temple, which Jesus Christ came down from heaven to build here on earth.
and that gives to all, whosoever Are built upon this Cornerstone, the like Privilege, a privilege or prerogative to be native parts of that Holy Temple, which jesus christ Come down from heaven to built Here on earth.
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But every Sound Doctrine must have a sure Foundation. What then is the Foundation of the Apostolick and Prophetical Doctrine? That can be no other then the Corner-Stone here mentioned;
But every Found Doctrine must have a sure Foundation. What then is the Foundation of the Apostolic and Prophetical Doctrine? That can be no other then the Corner-Stone Here mentioned;
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Surely neither his words, nor the circumstance of the place, will conclude that the twelve Apostles were the twelve Foundations; but only that their names were inscribed in them.
Surely neither his words, nor the circumstance of the place, will conclude that the twelve Apostles were the twelve Foundations; but only that their names were inscribed in them.
nor can it be concluded, that St John did mean the self same thing, by the twelve foundations, that Saint Paul here doth by the foundation of the Prophets and the Apostles.
nor can it be concluded, that Saint John did mean the self same thing, by the twelve foundations, that Saint Paul Here does by the Foundation of the prophets and the Apostles.
Yet foundations the Apostles might be said of this Citie, in such a sense as Hesychius saith, Saint Andrew was of Saint Peter, because he brought him to Christ.
Yet foundations the Apostles might be said of this city, in such a sense as Hesychius Says, Saint Andrew was of Saint Peter, Because he brought him to christ.
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Thus the whole Christian world, was by the Apostles, brought unto Christ as to the only sure foundation, which God had promised to lay in Sion, or (as the Hebraism imports) on which,
Thus the Whole Christian world, was by the Apostles, brought unto christ as to the only sure Foundation, which God had promised to lay in Sion, or (as the Hebraism imports) on which,
or in which. God had promised to build up Sion, that is (in Saint Johns language) the new Jerusalem. Christ then was the chief Corner-Stone, on which the Prophet foretold Sion should be Re-erected;
or in which. God had promised to built up Sion, that is (in Saint Johns language) the new Jerusalem. christ then was the chief Corner-Stone, on which the Prophet foretold Sion should be Re-erected;
and we should no way swerve from the meaning of Saint Paul, if by the foundation of the Prophets and Apostles, we neither understand their persons nor their Doctrine, or neither of these only or especially, but the self same foundation upon which the Prophets and Apostles were built, by whose vertue they grew to be living stones of this edifice:
and we should no Way swerve from the meaning of Saint Paul, if by the Foundation of the prophets and Apostles, we neither understand their Persons nor their Doctrine, or neither of these only or especially, but the self same Foundation upon which the prophets and Apostles were built, by whose virtue they grew to be living stones of this edifice:
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because I see it ingenuously acknowledged by a late Learned Jesuite, who (I think) learned it of Thomas Aquinas. Superaedificati supra fundamentum Apostolorum;
Because I see it ingenuously acknowledged by a late Learned Jesuit, who (I think) learned it of Thomas Aquinas. Superaedificati supra fundamentum Apostolorum;
3. But in what sense is Christ said to be the chief Corner-Stone? In the interpretation of the Original word, I find the Diversitie to be greater then the real difference. Some translate the Original [ NONLATINALPHABET ] Summo angulari lapide, the highest or supreme Corner-Stone, which couples or bindes the Building.
3. But in what sense is christ said to be the chief Corner-Stone? In the Interpretation of the Original word, I find the Diversity to be greater then the real difference. some translate the Original [ ] Summo angulari Lapide, the highest or supreme Corner-Stone, which couples or binds the Building.
Beza will have it [ imo angulari lapide, ] the lowest stone in the corner, which we call, the Foundation Stone; and which in Buildings (especially consecrated to sacred use) is commonly laid with great Solemnitie,
Beza will have it [ imo angulari Lapide, ] the lowest stone in the corner, which we call, the Foundation Stone; and which in Buildings (especially consecrated to sacred use) is commonly laid with great Solemnity,
And Beza well observes, that the Greek NONLATINALPHABET, which is the epithite or title of the Corner-stone here in the Text, doth signifie both extremes of any dimension,
And Beza well observes, that the Greek, which is the epithet or title of the Cornerstone Here in the Text, does signify both extremes of any dimension,
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and therefore four Corner-stones, four imi angulares lapides, four Foundation-stones, and four Summi angulares lapides, that is, four Supreme, or binding Corner-stones;
and Therefore four Corner-stones, four imi angulares lapides, four Foundation stones, and four Summi angulares lapides, that is, four Supreme, or binding Corner-stones;
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It is evident, that Christ is the First foundation-stone, and yet may it not be denyed that he is also the chief Corner-stone which binds the building.
It is evident, that christ is the First Foundation-stone, and yet may it not be denied that he is also the chief Cornerstone which binds the building.
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For in this sense must that of the Psalmist, Psal. 118. 22. be understood: The Stone which the Builders refused is become the Head-Stone of the corner.
For in this sense must that of the Psalmist, Psalm 118. 22. be understood: The Stone which the Builders refused is become the Head-Stone of the corner.
For if we respect the literal sense of this Prophesie, or the ground of the metaphor, the lowest or foundation stone, being once refused by the builders, cannot by the same builders be layed in the foundation again, unless they will pull down what they have built:
For if we respect the literal sense of this Prophesy, or the ground of the metaphor, the lowest or Foundation stone, being once refused by the Builders, cannot by the same Builders be laid in the Foundation again, unless they will pull down what they have built:
as not so fitting to be laid in the Foundation (or to be any intermediate part of the edifice erected) and yet may come to be the fittest Stone for coupling or binding the building;
as not so fitting to be laid in the Foundation (or to be any intermediate part of the edifice erected) and yet may come to be the Fittest Stone for coupling or binding the building;
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then we can take from him, that in the building of the second Temple (at whose consecration, in all probabilitie, this 118. Psalm was conceived) there was a peculiar Stone often layed aside by the builders,
then we can take from him, that in the building of the second Temple (At whose consecration, in all probability, this 118. Psalm was conceived) there was a peculiar Stone often laid aside by the Builders,
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as unfitting (in their judgement) to become any part of the foundation or intermediate building, which yet afterwards proved the fittest Corner-stone for binding or coupling together the walls erected.
as unfitting (in their judgement) to become any part of the Foundation or intermediate building, which yet afterwards proved the Fittest Cornerstone for binding or coupling together the walls erected.
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And the extraordinarie unexpected fitnesse of this stone, to finish that building, for whose erection it was continually held unfit, did minister hint or occasion unto the Psalmist to say, This is the Lords doing,
And the extraordinary unexpected fitness of this stone, to finish that building, for whose erection it was continually held unfit, did minister hint or occasion unto the Psalmist to say, This is the lords doing,
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But leaving the truth or probabilitie of this Tradition to the search of Antiquaries or Criticks, the literal or emblematicall sense which the author makes of the Psalmist, doth well suit with the allegorical and mystical, which the Apostles S. Paul here,
But leaving the truth or probability of this Tradition to the search of Antiquaries or Critics, the literal or emblematical sense which the author makes of the Psalmist, does well suit with the allegorical and mystical, which the Apostles S. Paul Here,
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For thus our Saviour Christ (whom God had presented and commended to the Master builders of his Temple, that is, to the Priests the Scribes and Pharisees, to the elders and chief rulers of the Synagogue, in the dayes of his humiliation here on earth,) was by them rejected, scoffed and spurned at,
For thus our Saviour christ (whom God had presented and commended to the Master Builders of his Temple, that is, to the Priests the Scribes and Pharisees, to the Elders and chief Rulers of the Synagogue, in the days of his humiliation Here on earth,) was by them rejected, scoffed and spurned At,
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That Christ himselfe is both the Foundation and finisher, that is, both the highest perfection and lowest foundation in this building, his owne interpretation of the Psalmists words, Matth. 21. 42, 44. will necessarily inferre.
That christ himself is both the Foundation and finisher, that is, both the highest perfection and lowest Foundation in this building, his own Interpretation of the Psalmists words, Matthew 21. 42, 44. will necessarily infer.
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Their fall upon it could not be so grievous as to break their limbs, unlesse it had been layd deeper or lower then ordinary foundations or corner-stones are usually layd.
Their fallen upon it could not be so grievous as to break their limbs, unless it had been laid Deeper or lower then ordinary foundations or corner-stones Are usually laid.
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And not onely they, but all such as continue the like contempt of his passion and resurrection, shall by his second coming (to Judgement) in glorie, be ground to powder;
And not only they, but all such as continue the like contempt of his passion and resurrection, shall by his second coming (to Judgement) in glory, be ground to powder;
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To conclude this second Point; Christ is both Lapis summus angularis, lapis imus, primus & latissimus angularis, as Pineda saith in Chap. 38. Job. vers. 6. The highest and the lowest corner-stone in this building, the center and circumference, the whole strength of this citie and the walls about it;
To conclude this second Point; christ is both Lapis Summus angularis, lapis imus, primus & latissimus angularis, as Pineda Says in Chap. 38. Job. vers. 6. The highest and the lowest cornerstone in this building, the centre and circumference, the Whole strength of this City and the walls about it;
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And again ver. 4. Trust yee in the Lord for ever, for in the Lord Jehovah is everlasting strength, or (as the Hebrew) the rock of ages. As this Spiritual temple in the Text, is a Temple not made with hands, (for God dwelleth not in such Temples.
And again for. 4. Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength, or (as the Hebrew) the rock of ages. As this Spiritual temple in the Text, is a Temple not made with hands, (for God dwells not in such Temples.
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Act. 7. 48. Heb. 9. 11, 24.) So Christ, who is the chief corner-stone of it, is that stone, which Nebuchadnezzar saw in visions by night, Dan. 2. vers. 34. A stone not cut out of any quarrie by hands,
Act. 7. 48. Hebrew 9. 11, 24.) So christ, who is the chief cornerstone of it, is that stone, which Nebuchadnezzar saw in visions by night, Dan. 2. vers. 34. A stone not Cut out of any quarry by hands,
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But how or when this stone became a great mountain, or in what manner wee are said to grow into an holy temple, will better appear in discussing the third Point proposed, which was, Concerning the manner how these Ephesians or others are said to be built upon the foundation of the Prophets and the Apostles,
But how or when this stone became a great mountain, or in what manner we Are said to grow into an holy temple, will better appear in discussing the third Point proposed, which was, Concerning the manner how these Ephesians or Others Are said to be built upon the Foundation of the prophets and the Apostles,
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And when our Apostle here saith that the whole building doth grow unto an holy temple, it is included, that every part of this temple should be a living stone.
And when our Apostle Here Says that the Whole building does grow unto an holy temple, it is included, that every part of this temple should be a living stone.
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Things inanimate or without life, as materiall buildings, stones of the quarrie, or any heap or congest, may become greater by addition of matter unto them:
Things inanimate or without life, as material buildings, stones of the quarry, or any heap or congest, may become greater by addition of matter unto them:
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It will in the meane time be very Usefull for us to observe, That neither S. Paul, nor S. Peter, when they purposely handled the building of the Gentiles upon this chief Corner-stone, do mention or intimate any other Foundation, on which wee are to be builded,
It will in the mean time be very Useful for us to observe, That neither S. Paul, nor S. Peter, when they purposely handled the building of the Gentiles upon this chief Cornerstone, do mention or intimate any other Foundation, on which we Are to be built,
If this they had taught us, they had taught us not to believe as they believed, and not believing as they believed, we could not possibly become such live stones of this spirituall edifice as they were.
If this they had taught us, they had taught us not to believe as they believed, and not believing as they believed, we could not possibly become such live stones of this spiritual edifice as they were.
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The Question is, Who they be that believe as S. Peter believed? These (wee say) are the members of Reformed Churches, or the Reformed Churches themselves.
The Question is, Who they be that believe as S. Peter believed? These (we say) Are the members of Reformed Churches, or the Reformed Churches themselves.
No member of the Romish Church can possibly believe as S. Peter did unlesse they will abandon the absolute infallibilitie of the visible Romish Church.
No member of the Romish Church can possibly believe as S. Peter did unless they will abandon the absolute infallibility of the visible Romish Church.
he may not seek, he cannot hope to be built on the same Foundation on which Peter was built, by relying upon any Authoritie upon which Peter himselfe did not rely.
he may not seek, he cannot hope to be built on the same Foundation on which Peter was built, by relying upon any authority upon which Peter himself did not rely.
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What then was the proper Object of Peters faith? What was the Fundamental Rock on which Peter was by this faith immediately built? That was only Christ, the Son of man,
What then was the proper Object of Peter's faith? What was the Fundamental Rock on which Peter was by this faith immediately built? That was only christ, the Son of man,
That Christ the Son of the living God, the Son of God the Father, was Conceived by the Holy Ghost, was Born of the Virgin Mary, did suffer under Pontius Pilate, was Crucified, dead,
That christ the Son of the living God, the Son of God the Father, was Conceived by the Holy Ghost, was Born of the Virgae Marry, did suffer under Pontius Pilate, was crucified, dead,
6. That the Object of Faith must be formally the very Same in all true Believers, the present Romish Church (if this were the Question between her and us) could not deny.
6. That the Object of Faith must be formally the very Same in all true Believers, the present Romish Church (if this were the Question between her and us) could not deny.
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And maintaining this truth, they must confesse (unlesse they will contradict themselves) that we must be as immediately united to Christ by Faith, as Peter was;
And maintaining this truth, they must confess (unless they will contradict themselves) that we must be as immediately united to christ by Faith, as Peter was;
we must not be built on him, by being built upon Petes Faith, or upon his successors Infallible Authoritie. For so we should have another Object or Article of faith than Peter had, or his successors have:
we must not be built on him, by being built upon Petes Faith, or upon his Successors Infallible authority. For so we should have Another Object or Article of faith than Peter had, or his Successors have:
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Our Belief of their Infallible Authoritie, should be the chief Bond of this Union, such a bond or stay of our edification upon Christ as the stones or cement in a material building, is, between the lowest foundation,
Our Belief of their Infallible authority, should be the chief Bound of this union, such a bound or stay of our edification upon christ as the stones or cement in a material building, is, between the lowest Foundation,
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This Spirit by which we are builded together in Christ, or through which we become the habitation of God, is not communicated and propagated unto us from S. Peter, and his Successors,
This Spirit by which we Are built together in christ, or through which we become the habitation of God, is not communicated and propagated unto us from S. Peter, and his Successors,
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7. But is this the worst Practise of the Romish Church, that she adds one Article more unto our Creed, than Saint Peter knew, or taught others to believe;
7. But is this the worst practice of the Romish Church, that she adds one Article more unto our Creed, than Saint Peter knew, or taught Others to believe;
For as many successions as there be of Popes, or of Peters pretended successors, so many several foundations there be of their faith, which successively adhere unto them.
For as many successions as there be of Popes, or of Peter's pretended Successors, so many several foundations there be of their faith, which successively adhere unto them.
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Nor are these several or successive foundations either immediately cemented, or firmly united to the first Foundation, which is Christ, or one to another:
Nor Are these several or successive foundations either immediately cemented, or firmly united to the First Foundation, which is christ, or one to Another:
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And all that absolutely unite themselves to the present Romish Church, that is, to Peters pretended successors, must of necessity fall off from the First Foundation, Christ God and man,
And all that absolutely unite themselves to the present Romish Church, that is, to Peter's pretended Successors, must of necessity fallen off from the First Foundation, christ God and man,
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as a second or intermediate foundation in this structure, cannot possibly be built upon the foundation of the Apostles and Prophets, they cannot grow up together as living stones firmly united in Christ Jesus, as in the Corner-stone.
as a second or intermediate Foundation in this structure, cannot possibly be built upon the Foundation of the Apostles and prophets, they cannot grow up together as living stones firmly united in christ jesus, as in the Cornerstone.
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unlesse they absolutely believe, as they believed, and firmly acknowledge that which they have commended unto us in their writings to have been delivered unto them by God himself;
unless they absolutely believe, as they believed, and firmly acknowledge that which they have commended unto us in their writings to have been Delivered unto them by God himself;
In as much as the Roman Catholicks take it as a Principle most unquestionable, that their Church cannot erre, they for this reason must beleeve the doctrine of the Apostles and Prophets concerning Christ to be infallible,
In as much as the Roman Catholics take it as a Principle most unquestionable, that their Church cannot err, they for this reason must believe the Doctrine of the Apostles and prophets Concerning christ to be infallible,
and the bookes of the Old and New Testament to conteyne the word of God, because the Church their Mother, which they firmely beleeve cannot erre, doth tell them so;
and the books of the Old and New Testament to contain the word of God, Because the Church their Mother, which they firmly believe cannot err, does tell them so;
This indeed is the chiefe advantage, which they Presume their Lay-people have of ours, in that they believe the Churches testimony concerning the bookes of God to be infallible,
This indeed is the chief advantage, which they Presume their Lay people have of ours, in that they believe the Churches testimony Concerning the books of God to be infallible,
But if wee look more narrowly into this mysterie of iniquitie, and take their full meaning with us, it will further appear, that this absolute belief of this present Churches absolute infallibilite doth overthrow or undermine the whole frame of faith.
But if we look more narrowly into this mystery of iniquity, and take their full meaning with us, it will further appear, that this absolute belief of this present Churches absolute infallibilite does overthrow or undermine the Whole frame of faith.
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For they extend this supposed infallibilitie of the Romish Church so farre, and make the belief of it so necessarie, that without this fundamentall principle (as they say) wee cannot infallibly believe or know the bookes of the, Old and New Testament, to containe in them the word of God.
For they extend this supposed infallibility of the Romish Church so Far, and make the belief of it so necessary, that without this fundamental principle (as they say) we cannot infallibly believe or know the books of thee, Old and New Testament, to contain in them the word of God.
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and the Authoritie of the Present Church, altogether uncertaine, so uncertaine, that nothing avouched by either of them can be (by their doctrine) so certain,
and the authority of the Present Church, altogether uncertain, so uncertain, that nothing avouched by either of them can be (by their Doctrine) so certain,
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and of divine Authoritie, otherwise then by believing the present Romish Church to be infallible, let them tell us how they can possibly believe or prove, that the Romish Church,
and of divine authority, otherwise then by believing the present Romish Church to be infallible, let them tell us how they can possibly believe or prove, that the Romish Church,
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But leaving them wandring in this Round or Circle, as we found them long agoe, let us further consider the manner how we are built upon Christ the Chief Corner-stone, and how we must grow unto an holy Temple in the Lord.
But leaving them wandering in this Round or Circle, as we found them long ago, let us further Consider the manner how we Are built upon christ the Chief Cornerstone, and how we must grow unto an holy Temple in the Lord.
that is, an habitation of God through the Spirit; but no Foundations, no chief corner-stones, these are Christs prerogatives; Behold I have graven thee (to wit, the Spiritual Sion, saith the Prophet, Isa. 49. 16.) upon the palms of my hands, thy walls are continually before me:
that is, an habitation of God through the Spirit; but no Foundations, no chief corner-stones, these Are Christ prerogatives; Behold I have graved thee (to wit, the Spiritual Sion, Says the Prophet, Isaiah 49. 16.) upon the palms of my hands, thy walls Are continually before me:
That we then become living stones in this edifice, it is from our immediate Union with this chief corner-stone; being united to him, he is fashioned in us:
That we then become living stones in this edifice, it is from our immediate union with this chief cornerstone; being united to him, he is fashioned in us:
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That the children of God are not onely living stones, but from living stones grow into pillars, our Saviour himselfe hath taught us by S. John. Rev. 3. 12. Him that overcometh will I make A Pillar in the temple of my God,
That the children of God Are not only living stones, but from living stones grow into pillars, our Saviour himself hath taught us by S. John. Rev. 3. 12. Him that Overcometh will I make A Pillar in the temple of my God,
and if wee be pillars in the temple of God, we must be as immediately placed on the foundation or chief corner-stone as S. Peter or Christs other Apostles were:
and if we be pillars in the temple of God, we must be as immediately placed on the Foundation or chief cornerstone as S. Peter or Christ other Apostles were:
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And for this reason, our Saviour adds, upon every one whom he makes a pillar, the name of God and the name of the City of God the new Jerusalem which cometh out of Heaven.
And for this reason, our Saviour adds, upon every one whom he makes a pillar, the name of God and the name of the city of God the new Jerusalem which comes out of Heaven.
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And for the like reason every one in whom Christ dwelleth by faith, is, in a participated sense, called, The Temple of God. And as visible Cities consist of severall houses,
And for the like reason every one in whom christ dwells by faith, is, in a participated sense, called, The Temple of God. And as visible Cities consist of several houses,
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so the heavenly Jerusalem consists of several Temples, whose beautie or Uniformitie consists in this, that Christ Jesus is the life and light of every severall Temple,
so the heavenly Jerusalem consists of several Temples, whose beauty or Uniformity consists in this, that christ jesus is the life and Light of every several Temple,
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an holy Priest-hood to offer up Spirituall sacrifices acceptable to God through Jesus Christ. The Modell of this spirituall Temple and Priest-hood (that is, of the new Jerusalem,
an holy Priesthood to offer up Spiritual Sacrifices acceptable to God through jesus christ. The Model of this spiritual Temple and Priesthood (that is, of the new Jerusalem,
and builded an altar under the Hill, and twelve pillars according to the 12. tribes of Israel. And he sent yong-men of the Children of Israel, which offered burnt offrings,
and built an altar under the Hill, and twelve pillars according to the 12. tribes of Israel. And he sent Young men of the Children of Israel, which offered burned offerings,
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and as it were the bodie of Heaven in his clearnesse, ver. 9. The yong men which he sent to offer sacrifices (as the best interpreters observe) were the first-born of their families.
and as it were the body of Heaven in his clearness, ver. 9. The young men which he sent to offer Sacrifices (as the best Interpreters observe) were the firstborn of their families.
For till that time, and at that time, which was before the consecration of Aaron and his sonnes, it was Lawfull for the First born male of every family to execute the office of the Priest; This was his dutie.
For till that time, and At that time, which was before the consecration of Aaron and his Sons, it was Lawful for the First born male of every family to execute the office of the Priest; This was his duty.
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yet all that are, or hope to be parts of this building, have the same Prerogative which the First-born males of Israel had before Aaron was consecrated;
yet all that Are, or hope to be parts of this building, have the same Prerogative which the Firstborn males of Israel had before Aaron was consecrated;
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and growth (as was said before) supposeth nutrition, let us now see what is the nourishment by which we must grow from living stones to be living pillars, from pillars to be living Temples,
and growth (as was said before) Supposeth nutrition, let us now see what is the nourishment by which we must grow from living stones to be living pillars, from pillars to be living Temples,
Now this milk may become unsincere or mingled, sometimes by the default of the Pastor or teacher, sometimes by the default of the hearers. The dutie which concernes us teachers is, that wee do not mingle the word, with the Traditions of men, how ancient soever they be.
Now this milk may become unsincere or mingled, sometime by the default of the Pastor or teacher, sometime by the default of the hearers. The duty which concerns us Teachers is, that we do not mingle the word, with the Traditions of men, how ancient soever they be.
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But many otherwise averse enough from Traditions of the Romish or other ancient Church, ofttimes corrupt it with their own Conceits or Phansies, which will easily mingle themselves with the word,
But many otherwise averse enough from Traditions of the Romish or other ancient Church, ofttimes corrupt it with their own Conceits or Fancies, which will Easily mingle themselves with the word,
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Since the ordinary Gifts of the Spirit did cease, there is no facultie under the sun which more requires the help of art and study than the exposition of Scriptures doth.
Since the ordinary Gifts of the Spirit did cease, there is no faculty under the sun which more requires the help of art and study than the exposition of Scriptures does.
It requires a greater skill then the skill of Alchymie, to extract the true sense and meaning of the holy Ghost, from the plausible glosses or expositions which are dayly made upon them.
It requires a greater skill then the skill of Alchemy, to extract the true sense and meaning of the holy Ghost, from the plausible Glosses or expositions which Are daily made upon them.
But how sincerely soever the word may be delivered by the Pastor, it may be corrupted by the hearer. Milk (as Physicians tell us) is turned into purer blood with greater facilitie,
But how sincerely soever the word may be Delivered by the Pastor, it may be corrupted by the hearer. Milk (as Physicians tell us) is turned into Purer blood with greater facility,
than any other nutriment, so the body which receives it, be free from humors; but if the stomack or other vitall parts, be stuft with Phlegm, opprest with Choler,
than any other nutriment, so the body which receives it, be free from humours; but if the stomach or other vital parts, be stuffed with Phlegm, oppressed with Choler,
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and of which every one that will be a diligent hearer, must endeavour to purge his soule by repentance, are set downe by S. Peter in the same Chapter, vers. 1. Wherefore laying aside all malice, all guile,
and of which every one that will be a diligent hearer, must endeavour to purge his soul by Repentance, Are Set down by S. Peter in the same Chapter, vers. 1. Wherefore laying aside all malice, all guile,
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Wee must first, (then) desire the word as Physick to purge our soules: That part of the word I mean, which teacheth Repentance, and denyall of all ungodliness,
we must First, (then) desire the word as Physic to purge our Souls: That part of the word I mean, which Teaches Repentance, and denial of all ungodliness,
wee shall desire it, or delight in it, to maintain Faction, or secret pride, not to grow up thereby in sinceritie of mind and humblenesse of spirit, which are the most proper effects of the milk of the word sincerely delivered and sincerely received.
we shall desire it, or delight in it, to maintain Faction, or secret pride, not to grow up thereby in sincerity of mind and humbleness of Spirit, which Are the most proper effects of the milk of the word sincerely Delivered and sincerely received.
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Acts 2. 36. Let all the House of Israel know assuredly, that God hath made that same Jesus whom ye Crucified, both Lord, and Christ. Rev. 5. 13. Every Creature in heaven, and earth,
Acts 2. 36. Let all the House of Israel know assuredly, that God hath made that same jesus whom you crucified, both Lord, and christ. Rev. 5. 13. Every Creature in heaven, and earth,
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Howbeit, even they which are bound to love them best, the very parents of their bodies, do not permit them to enjoy the Realities answering to these honourable Titles, before their full age;
Howbeit, even they which Are bound to love them best, the very Parents of their bodies, do not permit them to enjoy the Realities answering to these honourable Titles, before their full age;
The Realitie answering to this title of Lord is Dominion. Every one that hath Dominion is a Lord, in respect of that over which he hath Dominion; and whosoever really is a Lord, is so instiled from some Dominion, which he exerciseth.
The Reality answering to this title of Lord is Dominion. Every one that hath Dominion is a Lord, in respect of that over which he hath Dominion; and whosoever really is a Lord, is so instilled from Some Dominion, which he Exerciseth.
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Dominus in Latin sometimes goes for no more then our English word [ Owner: ] and this is the lowest or meanest signification of the word, Lord. The full Extent or highest value of the word Dominus, or Lord, must be gathered from the several degrees,
Dominus in Latin sometime Goes for no more then our English word [ Owner: ] and this is the lowest or Meanest signification of the word, Lord. The full Extent or highest valve of the word Dominus, or Lord, must be gathered from the several Degrees,
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some are Mean Lords, some are Chief Lords. Even meaner Lords or owners are not to be denyed the titles of Lords, albeit they cannot alienate the soil, whereof they are owners, without licence of the Chief Lord; much more are chief or higher Lords to be so reputed,
Some Are Mean lords, Some Are Chief lords. Even meaner lords or owners Are not to be denied the titles of lords, albeit they cannot alienate the soil, whereof they Are owners, without licence of the Chief Lord; much more Are chief or higher lords to be so reputed,
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but not absolute Lords. This is a Title peculiar to Kings or Monarches, who are so called only in respect of their own subjects, or of their own Lands. No meere mortal man since Adam was Lord of the whole earth,
but not absolute lords. This is a Title peculiar to Kings or Monarchs, who Are so called only in respect of their own subject's, or of their own Lands. No mere Mortal man since Adam was Lord of the Whole earth,
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The former branch of Dominion, is exercised only over men or resonable creatures, which only are capable of Jurisdiction passive, or of Government. The later branch, which we call Dominion of propertie, for the most part respects things corporall.
The former branch of Dominion, is exercised only over men or reasonable creatures, which only Are capable of Jurisdiction passive, or of Government. The later branch, which we call Dominion of property, for the most part respects things corporal.
Howbeit, even men or reasonable creatures are sometimes subject to both Branches of Dominion, but in different measure, according to the severall rites or customes of diverse ages, nations, or people. Such as the Latins call Servi or Servuli, slaves (or servants properly so called) were in bonis Domini; they were the goods or possession of their Masters.
Howbeit, even men or reasonable creatures Are sometime Subject to both Branches of Dominion, but in different measure, according to the several Rites or customs of diverse ages, Nations, or people. Such as the Latins call Servi or Servuli, slaves (or Servants properly so called) were in bonis Domini; they were the goods or possession of their Masters.
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Sometimes the Romans had, and some other nations at this day have, Dominium vitae & necis, power or dominion to kill, maim or wound their servants without any restraint or controll of law.
Sometime the Romans had, and Some other Nations At this day have, Dominium vitae & necis, power or dominion to kill, maim or wound their Servants without any restraint or control of law.
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Lords and Masters of private servants were lyable to the sentence of publick Law, if they did use intolerable crueltie or severitie towards their slaves.
lords and Masters of private Servants were liable to the sentence of public Law, if they did use intolerable cruelty or severity towards their slaves.
But, by the Lawes or most Christian nations, this absolute Dominion of Lords over their servants, (and consequently this kind of subjection and slaverie) is taken away.
But, by the Laws or most Christian Nations, this absolute Dominion of lords over their Servants, (and consequently this kind of subjection and slavery) is taken away.
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All are in reputation the Sons of Abraham. Now the positive Law of God, before our Saviours time, did exempt the Sons of Abraham by the free woman from slaverie.
All Are in reputation the Sons of Abraham. Now the positive Law of God, before our Saviors time, did exempt the Sons of Abraham by the free woman from slavery.
3. Albeit we retein the name of Masters and Servants, yet neither are the one sort properly called Domini, nor the other Servi. A master with us is no more then Pater familias amongst the Latines;
3. Albeit we retain the name of Masters and Servants, yet neither Are the one sort properly called Domini, nor the other Servi. A master with us is no more then Pater familias among the Latins;
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and those whom we call servants, are famuli. Every Father of a familie hath Dominium Jurisdictionis, a right or power of Jurisdiction over his familie,
and those whom we call Servants, Are famuli. Every Father of a family hath Dominium Jurisdictionis, a right or power of Jurisdiction over his family,
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And according to the different condition of the parties, over whom the Father of the familie hath this power of Jurisdiction or correction, must the exercise of it be alwayes tempered:
And according to the different condition of the parties, over whom the Father of the family hath this power of Jurisdiction or correction, must the exercise of it be always tempered:
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Nor can a Master of a familie, which is of a more ingenuous or generous profession, put his servants or apprentices, which are of the same profession, upon such services,
Nor can a Master of a family, which is of a more ingenuous or generous profession, put his Servants or apprentices, which Are of the same profession, upon such services,
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as a Master of some inferiour trade or profession may put his servants to. A Merchant may not imploy an apprentice to that profession, in such workes and services,
as a Master of Some inferior trade or profession may put his Servants to. A Merchant may not employ an apprentice to that profession, in such works and services,
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and in case they alienate their industrie from their Masters service, though to their owne profit, without his leave, they are subject to his power or Jurisdiction; he may authoritatively admonish, chastise,
and in case they alienate their industry from their Masters service, though to their own profit, without his leave, they Are Subject to his power or Jurisdiction; he may authoritatively admonish, chastise,
or otherwise require satisfaction for wronging him by mis-expense of time, or in that power or interest which he hath by Covenant in their labours or imployments.
or otherwise require satisfaction for wronging him by mis-expense of time, or in that power or Interest which he hath by Covenant in their labours or employments.
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and subject, if he be a Christian, to Ecclesiastick Censure, in case he transgresse the manner or measure of the punishment, which the Law of God or of man doth permit him to excercise only within his familie.
and Subject, if he be a Christian, to Ecclesiastic Censure, in case he transgress the manner or measure of the punishment, which the Law of God or of man does permit him to Exercise only within his family.
If a servant should refuse to labour in his ordinary vocation upon the Lords day, though commanded so to do by his Master, the Master hath no lawfull power of Iurisdiction over him, no power to chastise him for such refusall;
If a servant should refuse to labour in his ordinary vocation upon the lords day, though commanded so to do by his Master, the Master hath no lawful power of Jurisdiction over him, no power to chastise him for such refusal;
but One Absolute Lord, whether we speak of the Lordship or Dominion of proprietie, or of Iurisdiction, and that is God. For by right or title of Creation he hath more absolute power over all his creatures,
but One Absolute Lord, whither we speak of the Lordship or Dominion of propriety, or of Jurisdiction, and that is God. For by right or title of Creation he hath more absolute power over all his creatures,
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then any creature, then absolute Kings and Monarchs (as we call them) then any chief Lord hath over his Lands or Goods, over any thing which they can call theirs; whether by gift, purchase, or inheritance.
then any creature, then absolute Kings and Monarchs (as we call them) then any chief Lord hath over his Lands or Goods, over any thing which they can call theirs; whither by gift, purchase, or inheritance.
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For whatsoever by these, or any other means is theirs, as money, goods, or any other bodily substance, they did not make any parcel or matter of the substance of it,
For whatsoever by these, or any other means is theirs, as money, goods, or any other bodily substance, they did not make any parcel or matter of the substance of it,
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But God doth found his right of Dominion over all things, or his power to dispose of them and of their appurtenances, in their very radical Being. This is his sole Gift.
But God does found his right of Dominion over all things, or his power to dispose of them and of their appurtenances, in their very radical Being. This is his sole Gift.
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but it extends also unto those substances, which are not subject to man, or any creatures dominion. He hath a more Soveraign Title of dominion over the souls and spirits of Kings and Monarchs, over the blessed Angels under whose Guardianship the greatest Monarchs are,
but it extends also unto those substances, which Are not Subject to man, or any creatures dominion. He hath a more Sovereign Title of dominion over the Souls and spirits of Kings and Monarchs, over the blessed Angels under whose Guardianship the greatest Monarchs Are,
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So that His dominion extends beyond the definition given by Lawyers, which comprehends only things corporal, but meddles not with coelestial substances, or spiritual, as Angels, which are not subject to the Iurisdiction of Princes,
So that His dominion extends beyond the definition given by Lawyers, which comprehends only things corporal, but meddles not with celestial substances, or spiritual, as Angels, which Are not Subject to the Jurisdiction of Princes,
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or industrie, gain or create a title to any thing, which is not Gods, and whereof he is not Absolute Lord before and after they come to be Lords, and owners subordinate of it.
or industry, gain or create a title to any thing, which is not God's, and whereof he is not Absolute Lord before and After they come to be lords, and owners subordinate of it.
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They cannot move their bodies, nor imploy their minds, but by his free donation; nor can they enjoy his freest gifts, but by his concurse or Co-operation.
They cannot move their bodies, nor employ their minds, but by his free donation; nor can they enjoy his Freest Gifts, but by his concourse or Cooperation.
but of uncontrollable iurisdiction over their very thoughts, as it is implyed, Deut. 8. 17, 18. He doth not only give us the substance, which we are enabled to get,
but of uncontrollable jurisdiction over their very thoughts, as it is employed, Deuteronomy 8. 17, 18. He does not only give us the substance, which we Are enabled to get,
and unlesse our Being be supported and strengthned hy his power sustentative, we cannot so much as think of gathering wealth or getting necessaries, much less can we dispose of our own endeavours for accomplishing our hopes, desires, or thoughts.
and unless our Being be supported and strengthened high his power sustentative, we cannot so much as think of gathering wealth or getting necessaries, much less can we dispose of our own endeavours for accomplishing our hope's, Desires, or thoughts.
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To conclude then, All we have, even wee our selves are, Gods by absolute Dominion, as well of propertie as of Iurisdiction. There is no Law in heaven or earth, that can inhibit or restrayne his absolute Power to dispose of all things as he pleaseth;
To conclude then, All we have, even we our selves Are, God's by absolute Dominion, as well of property as of Jurisdiction. There is no Law in heaven or earth, that can inhibit or restrain his absolute Power to dispose of all things as he Pleases;
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But absolute Lordship or Dominion, how far soever extended, though over Angels, Powers, and Principalites, from this ground or universal Title of Creation, is intirely, jointly,
But absolute Lordship or Dominion, how Far soever extended, though over Angels, Powers, and Principalities, from this ground or universal Title of Creation, is entirely, jointly,
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the Father is LORD, the Son is LORD, & the Holie Ghost is LORD, (absolute Lord, as well in respect of Dominion, as of Jurisdiction) and yet not three Lords, but one Lord;
the Father is LORD, the Son is LORD, & the Holy Ghost is LORD, (absolute Lord, as well in respect of Dominion, as of Jurisdiction) and yet not three lords, but one Lord;
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and if but One Lord, then the Lordship or dominion is One and the same, alike absolute either for intensive Perfection, or Extension, in the Son as in the Father, in the Holy Ghost as in the Son. Yet is it well observed by a judicious Commentator upon S. Pauls Epistles, that to be LORD is the proper Title or Epitheton (in S. Pauls Language) of Christ the Son of God both God and Man,
and if but One Lord, then the Lordship or dominion is One and the same, alike absolute either for intensive Perfection, or Extension, in the Son as in the Father, in the Holy Ghost as in the Son. Yet is it well observed by a judicious Commentator upon S. Paul's Epistles, that to be LORD is the proper Title or Epitheton (in S. Paul's Language) of christ the Son of God both God and Man,
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As where he saith, The Grace of our Lord Iesus Christ, the love of God (he doth not say, of God the Lord) and the fellowship of the Holie Ghost, (without addition of this title of Lord,) be with you all.
As where he Says, The Grace of our Lord Iesus christ, the love of God (he does not say, of God the Lord) and the fellowship of the Holy Ghost, (without addition of this title of Lord,) be with you all.
] and so in God the Holie Ghost, not in the Lord the Holy Ghost, but in Christ our Lord. Which leades to the Second Point proposed in the Entrance to this Second Section.
] and so in God the Holy Ghost, not in the Lord the Holy Ghost, but in christ our Lord. Which leads to the Second Point proposed in the Entrance to this Second Section.
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1. COncerning the name of Lord, there is no verbal difference in the Greek, or Latin, whether this name or Title be attributed to God the Father (as oft it is) or to God the Holy Ghost, unto the Blessed Trinitie, or unto Christ God and Man. Yet in the Hebrew there is a difference in the very Names or words.
1. Concerning the name of Lord, there is no verbal difference in the Greek, or Latin, whither this name or Title be attributed to God the Father (as oft it is) or to God the Holy Ghost, unto the Blessed Trinity, or unto christ God and Man. Yet in the Hebrew there is a difference in the very Names or words.
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The Name Jehovah, which is usually rendred NONLATINALPHABET, Dominus, or Lord, is alike common to every Person in the Holie Trinitie, as expressing the Nature of the God-head [ he that is being it self:
The Name Jehovah, which is usually rendered, Dominus, or Lord, is alike Common to every Person in the Holy Trinity, as expressing the Nature of the Godhead [ he that is being it self:
] Howbeit, even this Name is sometimes in peculiar sort attributed unto Christ. But that Christ, or the Son of God, is in those places personally meant, this must be gathered from the Subject, or special Circumstances of the matter, not from the Name or Title it self.
] Howbeit, even this Name is sometime in peculiar sort attributed unto christ. But that christ, or the Son of God, is in those places personally meant, this must be gathered from the Subject, or special circumstances of the matter, not from the Name or Title it self.
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But the name Adonai, which properly signifies Lord or King, as NONLATINALPHABET in Greek doth (implying as much as the Pillar, or Foundation of the people) is the peculiar Title of the Son of God, or of God incarnate.
But the name Adonai, which properly signifies Lord or King, as in Greek does (implying as much as the Pillar, or Foundation of the people) is the peculiar Title of the Son of God, or of God incarnate.
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And for attributing this Title unto Christ as his peculiar, the Apostle St. Paul had a good warrant out of the Prophetical Writings, especially the Psalms, which he questionlesse understood a great deal better then many great Divines,
And for attributing this Title unto christ as his peculiar, the Apostle Saint Paul had a good warrant out of the Prophetical Writings, especially the Psalms, which he questionless understood a great deal better then many great Divines,
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This Title of Lord [ Adonai ] is used most frequently in those Psalmes, which contain the most pregnant Prophecies of Christ, or the Messias his exaltation.
This Title of Lord [ Adonai ] is used most frequently in those Psalms, which contain the most pregnant Prophecies of christ, or the Messias his exaltation.
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But he that dwelleth in the heavens (doubtlesse he means the same Jehovah) shall laugh. Yet he doth not say, Jehovah, but Adonai, the Lord shall have them in derision.
But he that dwells in the heavens (doubtless he means the same Jehovah) shall laugh. Yet he does not say, Jehovah, but Adonai, the Lord shall have them in derision.
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The Reality of Dominion answering to this Title of Lord, whereunto the Messias, against whom they conspired, was exalted, is more fully expressed in the same Psalm, v. 8, 9, 10. Ask of me, and I will give thee the heathen for thine inheritance,
The Reality of Dominion answering to this Title of Lord, whereunto the Messias, against whom they conspired, was exalted, is more Fully expressed in the same Psalm, v. 8, 9, 10. Ask of me, and I will give thee the heathen for thine inheritance,
The Prophet exhorts the Spouse to do, as Christ willed his Disciples to do, and as Abraham had done at Gods Command, Forget thine own people, and thy Fathers house,
The Prophet exhorts the Spouse to do, as christ willed his Disciples to do, and as Abraham had done At God's Command, Forget thine own people, and thy Father's house,
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reverence or worship him v. 10, 11. And again, Psal. 110. wherein Christs everlasting Priesthood is confirmed by Oath, it is said, Jehovah said to my Lord [ Adonai ] sit thou at my Right hand,
Reverence or worship him v. 10, 11. And again, Psalm 110. wherein Christ everlasting Priesthood is confirmed by Oath, it is said, Jehovah said to my Lord [ Adonai ] fit thou At my Right hand,
that seeing our Christ or their expected Messias is enstyled Adonai, not Jehovah, in these very places, wherein his Exaltation or supreme Dominion is foretold;
that seeing our christ or their expected Messias is enstyled Adonai, not Jehovah, in these very places, wherein his Exaltation or supreme Dominion is foretold;
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That therefore he is not truly God, as Jehovah is? To this Objection our Saviours Reply to the Jews (which had answer'd him rightly, that the Messias was to be the Son of David) is unanswerable and most satisfactorie.
That Therefore he is not truly God, as Jehovah is? To this Objection our Saviors Reply to the jews (which had answered him rightly, that the Messias was to be the Son of David) is unanswerable and most satisfactory.
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as of the living, why did David in spirit call him Lord, before he was the Son of David? It is a point to be observed, that the Iews in our Saviours time did not,
as of the living, why did David in Spirit call him Lord, before he was the Son of David? It is a point to be observed, that the Iews in our Saviors time did not,
or could not deny, that this Psalm was literally meant of their expected Messias, albeit the later Iews seek to wrest it (but most ridiculously) some to Ezekiah, some to Abraham.
or could not deny, that this Psalm was literally meant of their expected Messias, albeit the later Iews seek to wrest it (but most ridiculously) Some to Hezekiah, Some to Abraham.
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But that the word [ Adonai ] is of no lesse value or importance then Iehovah, but only imports Iehovah, or God incarnate, or the Messias his Exaltation to be Lord or King, may be evinced against the Iew; for that the same sacrifices of praise and thanksgiving, which One Psalmist solemnly offers unto Iehovah, Another Psalmist (or perhaps the same) doth alike solemnly offer up to [ Adonai ] or to the expected Messias, in another Psalm.
But that the word [ Adonai ] is of no less valve or importance then Jehovah, but only imports Jehovah, or God incarnate, or the Messias his Exaltation to be Lord or King, may be evinced against the Iew; for that the same Sacrifices of praise and thanksgiving, which One Psalmist solemnly offers unto Jehovah, another Psalmist (or perhaps the same) does alike solemnly offer up to [ Adonai ] or to the expected Messias, in Another Psalm.
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and heartily prayed for, and unto whom he had directed his prayers, ver. 1. He offers the Sacrifice of praise, ver. 9. under the title of Adonai; I will praise or confesse thee among the people, O Lord, I will sing unto thee among the Nations.
and heartily prayed for, and unto whom he had directed his Prayers, ver. 1. He offers the Sacrifice of praise, ver. 9. under the title of Adonai; I will praise or confess thee among the people, Oh Lord, I will sing unto thee among the nations.
The verie selfsame sacrifice David offers unto the same God, under the title of Iehovah, Psal. 108. 1, 2, 3, 4, 5. O God mine heart is prepared, so is my tongue.
The very selfsame sacrifice David offers unto the same God, under the title of Jehovah, Psalm 108. 1, 2, 3, 4, 5. Oh God mine heart is prepared, so is my tongue.
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and this was the reason that the Pharisces had not a word to answer or rejoyn unto our Saviour, when he avouched, that the Messias was to be The Son of God, because David in Spirit called him [ Adonai ] Lord, Matth. 22. 45. The second; That he that was Adonai,
and this was the reason that the Pharisees had not a word to answer or rejoin unto our Saviour, when he avouched, that the Messias was to be The Son of God, Because David in Spirit called him [ Adonai ] Lord, Matthew 22. 45. The second; That he that was Adonai,
A great part of the Book of Psalms, even all those passages (if my observation fail me not) without exception, which mention the extraordinary manifestation of Gods glory,
A great part of the Book of Psalms, even all those passages (if my observation fail me not) without exception, which mention the extraordinary manifestation of God's glory,
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or his exaltation as King, run the same way, and as it were pay Tribute unto the infinite Ocean of Gods mercy; first manifested in our Saviours Exaltation to the right hand of God.
or his exaltation as King, run the same Way, and as it were pay Tribute unto the infinite Ocean of God's mercy; First manifested in our Saviors Exaltation to the right hand of God.
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that is, after our Saviours Ascension into Heaven, and the effusion of the Holy Ghost upon his Disciples, enabling them to preach the Gospel of the Kingdom unto all Nations, the multitude of the Isles, the whole Earth had reason to rejoyce:
that is, After our Saviors Ascension into Heaven, and the effusion of the Holy Ghost upon his Disciples, enabling them to preach the Gospel of the Kingdom unto all nations, the multitude of the Isles, the Whole Earth had reason to rejoice:
The matter or subject of this Psalm is almost the same with Psal. 2. Both of them contain Prophesies concerning the Declaration of Christ to be the Son of God. And from this harmonie between this 97. and the second Psalm, and from the common Prenotion or Rule of interpreting Scriptures, known to the Learned or unpartially observant in those days, the Apostle adds that Preface unto his Testimonie;
The matter or Subject of this Psalm is almost the same with Psalm 2. Both of them contain prophecies Concerning the Declaration of christ to be the Son of God. And from this harmony between this 97. and the second Psalm, and from the Common Prenotion or Rule of interpreting Scriptures, known to the Learned or unpartially observant in those days, the Apostle adds that Preface unto his Testimony;
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He supposeth that the Learned among his Countrie-men should or might have known that both these Prophecies were to be punctually fulfilled upon the Exaltation of the Messias, or of those times, wherein God should be manifested in the Flesh.
He Supposeth that the Learned among his Countrymen should or might have known that both these Prophecies were to be punctually fulfilled upon the Exaltation of the Messias, or of those times, wherein God should be manifested in the Flesh.
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There is a varietie of sense, yet no discord, but rather a full and perfect Consort between the Literal and Grammatical sense of the Hebrew, and the mystical and real sense, which the Greek or Septuagint in both places expresseth.
There is a variety of sense, yet no discord, but rather a full and perfect Consort between the Literal and Grammatical sense of the Hebrew, and the mystical and real sense, which the Greek or septuagint in both places Expresses.
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First, The 97 Psalm (as many others are) is a Poetical descant upon Moses his divine Prophetical Song, Deut. 32. And the 70 Interpreters (whether out of some Prenotion, or out of the admirable Concord between that song of Moses and the 97 Psalm, or out of a divine Instinct, wherewith (as St. Augustine is of opinion) they were impelled sometimes to intersert a more express meaning of the Holie Ghost,
First, The 97 Psalm (as many Others Are) is a Poetical descant upon Moses his divine Prophetical Song, Deuteronomy 32. And the 70 Interpreters (whither out of Some Prenotion, or out of the admirable Concord between that song of Moses and the 97 Psalm, or out of a divine Instinct, wherewith (as Saint Augustine is of opinion) they were impelled sometime to intersert a more express meaning of the Holy Ghost,
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whether this way, or that way moved, they) have given the same Paraphrase upon Deut. 32. ver. 43. which our Apostle hath made upon Psal. 97. ver. 7. which is no other then the Septuagint had made before,
whither this Way, or that Way moved, they) have given the same paraphrase upon Deuteronomy 32. ver. 43. which our Apostle hath made upon Psalm 97. ver. 7. which is no other then the septuagint had made before,
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But more probable it is, that our Apostle did aim at the 97. Psal. then at the forecited place of Deut. because the other Testimonies following in that Hebr. 1. 8, 9. are evidently taken out of the Book of Psalmes: unto the SON, he saith; O GOD, Thy throne is for ever and ever, the Scepter of thy Kingdome is a Scepter of righteousness.
But more probable it is, that our Apostle did aim At the 97. Psalm then At the forecited place of Deuteronomy Because the other Testimonies following in that Hebrew 1. 8, 9. Are evidently taken out of the Book of Psalms: unto the SON, he Says; Oh GOD, Thy throne is for ever and ever, the Sceptre of thy Kingdom is a Sceptre of righteousness.
This Testimonie is evident in the 45. Psal. v. 6, 7. So is that other Heb. 1. 10, 11, 12. expressely contained in Psal. 102, Thou Lord in the beginning hast established the earth,
This Testimony is evident in the 45. Psalm v. 6, 7. So is that other Hebrew 1. 10, 11, 12. expressly contained in Psalm 102, Thou Lord in the beginning hast established the earth,
but Salomon only as he was a Type of that Son of David, who was likewise to be the Son of God. But the Character almost of every line in the hundred and second Psalm, testifies, that the Psalmist in this grievous complaint had more then a Typical representation, such a distinct and clear vision of Christs Glorie and Exaltation as the Prophet Esay Chap. 53. had of his humiliation in our flesh or humane nature.
but Solomon only as he was a Type of that Son of David, who was likewise to be the Son of God. But the Character almost of every line in the hundred and second Psalm, Testifies, that the Psalmist in this grievous complaint had more then a Typical representation, such a distinct and clear vision of Christ Glory and Exaltation as the Prophet Isaiah Chap. 53. had of his humiliation in our Flesh or humane nature.
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That, which must sweeten all our bodily sorrowes or afflictions, even the bitterness of death it self, whereof this Psalmist, and the people of God in his time, had tasted, must be our meditation upon that,
That, which must sweeten all our bodily sorrows or afflictions, even the bitterness of death it self, whereof this Psalmist, and the people of God in his time, had tasted, must be our meditation upon that,
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then is contained in this 102 Psalm, and in the 2. 4. and 12. Chapters to the Hebrews. This Exaltation of Christ to be Lord, is alike clearly fore-prophesied, Psalm 99. and Psalm 145. as every observant Reader may of himself collect.
then is contained in this 102 Psalm, and in the 2. 4. and 12. Chapters to the Hebrews. This Exaltation of christ to be Lord, is alike clearly Fore prophesied, Psalm 99. and Psalm 145. as every observant Reader may of himself collect.
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yet we did renounce his Service, and that Interest which we had in his gracious protection as he was our Lord, and alienate unto his enemy that property or disposal of our imployments, which by right of creation intirely belong'd to God.
yet we did renounce his Service, and that Interest which we had in his gracious protection as he was our Lord, and alienate unto his enemy that property or disposal of our employments, which by right of creation entirely belonged to God.
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Our first Parents had declared themselves to be Traytors, and we had continued a race of Rebels against our God and Creator, without all hope of being restored unto Gods favor and service,
Our First Parents had declared themselves to be Traitors, and we had continued a raze of Rebels against our God and Creator, without all hope of being restored unto God's favour and service,
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Now, not onely our redemption from the estate of Slaverie unto Satan, but all the means for our further advancement (after our ransom was paid) were purchased by the Son of God: And that, which most advanceth the peculiar Title of Christs Dominion and Lordship over us, was the price which he gave for us:
Now, not only our redemption from the estate of Slavery unto Satan, but all the means for our further advancement (After our ransom was paid) were purchased by the Son of God: And that, which most Advanceth the peculiar Title of Christ Dominion and Lordship over us, was the price which he gave for us:
and things more corruptible then these, do purchase the real title of Lords, and exercise the dominion of Lords over Lands or Servants so purchased) but we were redeemed by the precious blood of Christ,
and things more corruptible then these, do purchase the real title of lords, and exercise the dominion of lords over Lands or Servants so purchased) but we were redeemed by the precious blood of christ,
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Losses we value none so deeply as forgetfulness, ungrateful neglects, or contempt from them for whose sakes and credit we have been content (specially out of sinceritie of love and sober resolution) to shed our blood:
Losses we valve none so deeply as forgetfulness, ungrateful neglects, or contempt from them for whose sakes and credit we have been content (specially out of sincerity of love and Sobrium resolution) to shed our blood:
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What real portion, branch, or degree of service can we imagin answerable to this Soveraign Title of Lord, which Christ hath not more then fully purchased over all that are partakers of flesh and blood?
What real portion, branch, or degree of service can we imagine answerable to this Sovereign Title of Lord, which christ hath not more then Fully purchased over all that Are partakers of Flesh and blood?
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5. Yet, Besides this Ground or Title of Christs peculiar Lordship, or dominion over us, there is another, more forcible to command our most chearful service,
5. Yet, Beside this Ground or Title of Christ peculiar Lordship, or dominion over us, there is Another, more forcible to command our most cheerful service,
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but, being set free, doth by the everlasting efficacie of this blood once shed, both wash and nourish us, not as his Servants, but as the Sons of his and our heavenly Father.
but, being Set free, does by the everlasting efficacy of this blood once shed, both wash and nourish us, not as his Servants, but as the Sons of his and our heavenly Father.
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but in the mean time we are or may be, live members of his Glorious Body; and being such, he hath a more peculiar right of Dominion over us, over all that pertain unto his Church,
but in the mean time we Are or may be, live members of his Glorious Body; and being such, he hath a more peculiar right of Dominion over us, over all that pertain unto his Church,
then by right of Creation he hath as God, then by right of Redemption or Attonement he hath as God and Man: For, That part of our nature, that flesh and blood which he took of his Mother, was his by a more peculiar Title and real property,
then by right of Creation he hath as God, then by right of Redemption or Atonement he hath as God and Man: For, That part of our nature, that Flesh and blood which he took of his Mother, was his by a more peculiar Title and real property,
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and we by mystical and spiritual union with that part of the humane nature, which he assum'd into the Unitie of his Divine Person, are His, at least He by this union is our Head and Lord, by a more strict and proper Title,
and we by mystical and spiritual Union with that part of the humane nature, which he assumed into the Unity of his Divine Person, Are His, At least He by this Union is our Head and Lord, by a more strict and proper Title,
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and being Head of the Church, every member of it is bound (as God by the Psalmist exhorts the Spouse, Psal. 45.) to worship him as our Lord and God, for the husband is Lord of the wife.
and being Head of the Church, every member of it is bound (as God by the Psalmist exhorts the Spouse, Psalm 45.) to worship him as our Lord and God, for the husband is Lord of the wife.
He hath purchased the Church of God (saith St. Paul) with his own blood, Acts 20. 28. And again, Eph. 5. Christ gave himself for the Church, that he might Sanctifie it,
He hath purchased the Church of God (Says Saint Paul) with his own blood, Acts 20. 28. And again, Ephesians 5. christ gave himself for the Church, that he might Sanctify it,
1. EVery tongue must confess that Jesus Christ is Lord, Our Lord, by a peculiar real Title. To this Confession every Son of Adam, to whom God hath given the use of the tongue, is bound de Iure; but many sons of Adam, to whom God hath given the use of the tongue, do not confess so much de Facto: The Jews with their tongues flatly deny him to be the Lord, or their promised Messias: The Turks and Mahumetans confess him to be a Lord of Christians, but deny him to be The Lord, The chief Lord under God the Father;
1. EVery tongue must confess that jesus christ is Lord, Our Lord, by a peculiar real Title. To this Confessi every Son of Adam, to whom God hath given the use of the tongue, is bound de Iure; but many Sons of Adam, to whom God hath given the use of the tongue, do not confess so much de Facto: The jews with their tongues flatly deny him to be the Lord, or their promised Messias: The Turks and Mahumetans confess him to be a Lord of Christians, but deny him to be The Lord, The chief Lord under God the Father;
This title of Chief Lord they ascribe to Mahomet, and under his right they pretend a title of dominion over Christendom. The Heathens, which know not God, do not so much as question whether he be a Lord, or whether He or Mahomet be under God the chief Lord. But as for us Christians, we all, to whom God hath given the use of the tongue, do confess him to be The Lord:
This title of Chief Lord they ascribe to Mahomet, and under his right they pretend a title of dominion over Christendom. The heathens, which know not God, do not so much as question whither he be a Lord, or whither He or Mahomet be under God the chief Lord. But as for us Christians, we all, to whom God hath given the use of the tongue, do confess him to be The Lord:
when God shall grant them a heart to understand and a tongue to speak, shall confess him to be the Lord; and to be unto them their Lord. And in case they dye before they come to possesse the use of their hearts or of their tongues, the Church or parish, wherein this profession of faith was made on their behalfs, are bound to profess thus much for them.
when God shall grant them a heart to understand and a tongue to speak, shall confess him to be the Lord; and to be unto them their Lord. And in case they die before they come to possess the use of their hearts or of their tongues, the Church or parish, wherein this profession of faith was made on their behalfs, Are bound to profess thus much for them.
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so doubtless he will accept the prayers of the Church, and of every faithfull member of the Church wherein they live and dye, that they may be accepted into the Church Triumphant, and to us invisible:
so doubtless he will accept the Prayers of the Church, and of every faithful member of the Church wherein they live and die, that they may be accepted into the Church Triumphant, and to us invisible:
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the Lord hath given, and the Lord hath taken away, blessed be the name of the Lord, Job 1. 21. 2. Thus every tongue is bound de Jure to confess that Jesus Christ is the Lord;
the Lord hath given, and the Lord hath taken away, blessed be the name of the Lord, Job 1. 21. 2. Thus every tongue is bound de Jure to confess that jesus christ is the Lord;
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that Lord, whom Job so long before did confess. But though every tongue of men throughout the world, every tongue of Christians, of Jewes, of Mahumetans or Infidels should from their birth confess thus much;
that Lord, whom Job so long before did confess. But though every tongue of men throughout the world, every tongue of Christians, of Jews, of Mahumetans or Infidels should from their birth confess thus much;
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unless God by their praiers do frame his heart to beleive, and move his tongue (if God have given him the use of the tongue) to Confess that Iesus Christ is the Lord.
unless God by their Prayers do frame his heart to believe, and move his tongue (if God have given him the use of the tongue) to Confess that Iesus christ is the Lord.
would this be enough for that acknowledment, which here is required, that Jesus Christ is the Lord? or would such acknowledgement of every tongue be sufficient to pay that tribute, which is due unto the Glorie of God the Father, from this Confession, which is here required, that Jesus Christ is the Lord? No, it is not the Confession of every tongue that will suffice,
would this be enough for that acknowledgment, which Here is required, that jesus christ is the Lord? or would such acknowledgement of every tongue be sufficient to pay that tribute, which is due unto the Glory of God the Father, from this Confessi, which is Here required, that jesus christ is the Lord? No, it is not the Confessi of every tongue that will suffice,
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The One, of the Parties thus confessing or aknowledging, The Other, of the Duties or services to be performed by everie party thus acknowledging Christ to be the Lord.
The One, of the Parties thus confessing or acknowledging, The Other, of the Duties or services to be performed by every party thus acknowledging christ to be the Lord.
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You must take this Universal note to be equivalent to that phrase so often used (in the Book of the Revelation) by the Evangelist and Apostle; [ all nations and Kindreds, all people and Tongues ] every one, of all Sorts, of the Sons of Adam, are bound, de Jure, to confesse, That Jesus Christ the son of God,
You must take this Universal note to be equivalent to that phrase so often used (in the Book of the Revelation) by the Evangelist and Apostle; [ all Nations and Kindreds, all people and Tongues ] every one, of all Sorts, of the Sons of Adam, Are bound, de Jure, to confess, That jesus christ the son of God,
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truly acknowledge Him in this life to be such a Lord, they shall acknowledge Him to be such A Lord after their Resurrection from death, of which likewise He is Lord.
truly acknowledge Him in this life to be such a Lord, they shall acknowledge Him to be such A Lord After their Resurrection from death, of which likewise He is Lord.
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3. But the acknowledgment of Every Tongue, or of every one, to whom God hath vouchsafed either a tongue or the use of the tongue, will not suffice to find him a Gracious Lord at the resurrection from the dead,
3. But the acknowledgment of Every Tongue, or of every one, to whom God hath vouchsafed either a tongue or the use of the tongue, will not suffice to find him a Gracious Lord At the resurrection from the dead,
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There must be, (as is said) an Universalitie as well of duties and services to be performed by every particular person to whom God hath given an heart to understand,
There must be, (as is said) an Universality as well of duties and services to be performed by every particular person to whom God hath given an heart to understand,
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as an universalitie of tongues or lips, which are to make this confession. The real language of every heart will be sufficient for every one in particular, whom God hath deprived or denied the use of the tongue.
as an universality of tongues or lips, which Are to make this Confessi. The real language of every heart will be sufficient for every one in particular, whom God hath deprived or denied the use of the tongue.
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But unto him, to whom God hath given an understanding heart, and the use of the tongue also, the hearty prayers and gracious words of others in his behalfe will not suffice,
But unto him, to whom God hath given an understanding heart, and the use of the tongue also, the hearty Prayers and gracious words of Others in his behalf will not suffice,
For with the heart man beleiveth unto righteousnes, and with the mouth confession is made unto Salvation. Rom. 10. 9, 10. The Universalitie or extent of this Belief or Confession, in respect of the parties whom it concernes, is most fully exprest in the verse following.
For with the heart man Believeth unto righteousness, and with the Mouth Confessi is made unto Salvation. Rom. 10. 9, 10. The Universality or extent of this Belief or Confessi, in respect of the parties whom it concerns, is most Fully expressed in the verse following.
or) not be ashamed. And again Joel 2. 32. Whosoever calleth on the name of the Lord (whether he be Jew or Gentile) shall be saved. Thus you see, that there is an universalitie of the parties or persons, which are bound de Jure to make this Confession, and an Universalitie of comfortable promises unto all such as make it as they ought;
or) not be ashamed. And again Joel 2. 32. Whosoever calls on the name of the Lord (whither he be Jew or Gentile) shall be saved. Thus you see, that there is an universality of the parties or Persons, which Are bound de Jure to make this Confessi, and an Universality of comfortable promises unto all such as make it as they ought;
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4. That (besides this universality of persons confessing Christ with their tongues to be the Lord) there is an Universalitie or Totality of duties to be performed by every one that confesseth Christ to be the Lord, is evident from Iesus Christ our Lords own mouth, Luke 6. 46. Why call ye me Lord, Lord,
4. That (beside this universality of Persons confessing christ with their tongues to be the Lord) there is an Universality or Totality of duties to be performed by every one that Confesses christ to be the Lord, is evident from Iesus christ our lords own Mouth, Lycia 6. 46. Why call you me Lord, Lord,
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even every tongue throughout the world, had confessed as much as these his present Disciples (of which some were temporary, some perpetual Professors) did;
even every tongue throughout the world, had confessed as much as these his present Disciples (of which Some were temporary, Some perpetual Professors) did;
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That this confession, though made by every tongue besides, was not sufficient to make any particular man capable of the reward (promised to all his true servants, that are capable of his words and sayings) which was not ready and willing to do them.
That this Confessi, though made by every tongue beside, was not sufficient to make any particular man capable of the reward (promised to all his true Servants, that Are capable of his words and sayings) which was not ready and willing to do them.
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That every one, which heard his sayings, and was willing to do them, was truly capable of all the blessings, which he promised, is clear from his words following, ver. 47, 48, 49. Who so cometh to me,
That every one, which herd his sayings, and was willing to do them, was truly capable of all the blessings, which he promised, is clear from his words following, ver. 47, 48, 49. Who so comes to me,
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But he that heareth and doth not, is like unto a man, that without a foundation built an house upon the earth, against which the stream did beat vehemently,
But he that hears and does not, is like unto a man, that without a Foundation built an house upon the earth, against which the stream did beatrice vehemently,
But our Lord and Saviours mind is by himself more fully exprest to this purpose, Math. 7. 21. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven,
But our Lord and Saviors mind is by himself more Fully expressed to this purpose, Math. 7. 21. Not every one that Says unto me, Lord, Lord, shall enter into the Kingdom of Heaven,
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That neither every one, nor any one of them, which shall confess onely with their tongues that he is the Lord, shall enter into the Kingdome of Heaven.
That neither every one, nor any one of them, which shall confess only with their tongues that he is the Lord, shall enter into the Kingdom of Heaven.
This limitation of the Negative, or rather our Assurance of Faith, that this negative is thus far to be extended, is manifest from the verse following.
This limitation of the Negative, or rather our Assurance of Faith, that this negative is thus Far to be extended, is manifest from the verse following.
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For to prophesie in the Name of Christ, is more than to confesse with the tongue only that Christ is Lord. To cast out Divels in the Name of Christ is more then to prophecie in his Name:
For to prophesy in the Name of christ, is more than to confess with the tongue only that christ is Lord. To cast out Devils in the Name of christ is more then to prophecy in his Name:
For to cast out Divels indeed is a wonderful work, and yet but One of those wonderful works, which then and for many years after were done in Christs Name, by such as (although they did call Christ, Lord, Lord, as he truly is the Lord of all) were not Christs true servants, not such as Christ will take notice of or approve as better,
For to cast out Devils indeed is a wondered work, and yet but One of those wondered works, which then and for many Years After were done in Christ Name, by such as (although they did call christ, Lord, Lord, as he truly is the Lord of all) were not Christ true Servants, not such as christ will take notice of or approve as better,
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but rather reject as worse then Infidels, in that last and dreadful day, when he shall call his servants (whether de jure, or de facto) to a final account.
but rather reject as Worse then Infidels, in that last and dreadful day, when he shall call his Servants (whither de jure, or de facto) to a final account.
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but in heart and practice acknowledge him to be the Lord, is as large and ample as his former threatnings to such as either indeed and facts deny him,
but in heart and practice acknowledge him to be the Lord, is as large and ample as his former threatenings to such as either indeed and facts deny him,
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And thus you see, The words of our Lord and Savior (confirmed by the mouthes of two Authentick witnesses, St. Matthew and St. Luke) do warrant the truth of these two Universals, That never a one of such,
And thus you see, The words of our Lord and Saviour (confirmed by the mouths of two Authentic Witnesses, Saint Matthew and Saint Lycia) do warrant the truth of these two Universals, That never a one of such,
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For every one which doth the will of his Father which is in heaven (and the doing of this his heavenly Fathers will here, is not an act of the Tongue,
For every one which does the will of his Father which is in heaven (and the doing of this his heavenly Father's will Here, is not an act of the Tongue,
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but of the heart, and of the affections) shall enter into the Kingdom of Heaven, which is the place and seat appointed for all Christs true Servants, and onely for them.
but of the heart, and of the affections) shall enter into the Kingdom of Heaven, which is the place and seat appointed for all Christ true Servants, and only for them.
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Did Christ then give us a New Law, or other precepts, then God by Moses had done? Or did he give us (as the Church of Rome saith) Evangelical Counsels as Additionals unto the Law? In no wise:
Did christ then give us a New Law, or other Precepts, then God by Moses had done? Or did he give us (as the Church of Room Says) Evangelical Counsels as Additionals unto the Law? In no wise:
and his Apostles taught no other things then Moses and the Prophets had taught, Acts 26. 22. But these they taught after another maner, then the Scribes and Pharisees did,
and his Apostles taught no other things then Moses and the prophets had taught, Acts 26. 22. But these they taught After Another manner, then the Scribes and Pharisees did,
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then it was to Moses himself or to the Prophets: Unto me (saith our Apostle, Ephes. 3. 8, 9, 10.) who am less then the least of all Saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ:
then it was to Moses himself or to the prophets: Unto me (Says our Apostle, Ephesians 3. 8, 9, 10.) who am less then the least of all Saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of christ:
And to make all men see what is the fellowship of the mysterie, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by jesus christ:
then men were tyed unto before Christ was declared to be the Lord; Admitting the Services to be the very same, yet the same services are now due under a double Title: They are due to God the Father by right of Creation, and due to Christ as he is Lord; For God the Father is to be honored not onely in himself, but in Christ.
then men were tied unto before christ was declared to be the Lord; Admitting the Services to be the very same, yet the same services Are now due under a double Title: They Are due to God the Father by right of Creation, and due to christ as he is Lord; For God the Father is to be honoured not only in himself, but in christ.
But you may remember how it was foretold by the Prophet Jeremie, Jer. 23. 7, 8. That it should no more be said, the Lord liveth, which brought the children of Israel out of Egypt;
But you may Remember how it was foretold by the Prophet Jeremiah, Jer. 23. 7, 8. That it should no more be said, the Lord lives, which brought the children of Israel out of Egypt;
and This was fulfilled onely in Christ: So that He, who was the Lord of Israel by right of redemption from Egyptian bondage, is now become the Lord of every Language, of every Nation and Kindred by a more peculiar Title, by right of redemption from the Powers of darkness, and from Hell it self.
and This was fulfilled only in christ: So that He, who was the Lord of Israel by right of redemption from Egyptian bondage, is now become the Lord of every Language, of every nation and Kindred by a more peculiar Title, by right of redemption from the Powers of darkness, and from Hell it self.
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whether in heaven or in earth (as there are Gods many and Lords many) But to us there is but one God, the Father, of whom are all things, and we in him;
whither in heaven or in earth (as there Are God's many and lords many) But to us there is but one God, the Father, of whom Are all things, and we in him;
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As the Israelites are forbid to have any other God, besides the Lord, which brought them out of the Land of Egypt; so are we Christians forbid to have any Lords or Masters besides Christ:
As the Israelites Are forbid to have any other God, beside the Lord, which brought them out of the Land of Egypt; so Are we Christians forbid to have any lords or Masters beside christ:
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He no way forbids bodily service, but rather injoyns such as were servants (properly so called, that is slaves or bond-men) to continue in their calling, ver. 20, 21. as knowing bodily servitude not to be incompatible with Christian liberty, no not with the Liberty of the Sons of God:
He no Way forbids bodily service, but rather enjoins such as were Servants (properly so called, that is slaves or bondmen) to continue in their calling, ver. 20, 21. as knowing bodily servitude not to be incompatible with Christian liberty, no not with the Liberty of the Sons of God:
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7. This is the will of God, saith the Apostle, 1 Thess. 4. 3. Even your sanctification, that you should abstain from fornication, that every one of you should know how to possess his vessel in sanctification and honor;
7. This is the will of God, Says the Apostle, 1 Thess 4. 3. Even your sanctification, that you should abstain from fornication, that every one of you should know how to possess his vessel in sanctification and honour;
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No motive can be so forcible to deter men from transgressing this negative Commandment, or for incouraging them to do Gods Will in the affirmative part of the former Commandment;
No motive can be so forcible to deter men from transgressing this negative Commandment, or for encouraging them to do God's Will in the affirmative part of the former Commandment;
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And this good Writer to correct their error, well admonished, as well the parents as their children, That if they would learn to know what God was, they must first be taught to know what Goodness is, what Justice is, what Mercy is, what Bounty or loving kindness is: And if they desire to know what maner of creature the divel is, who is the chief enemy of God, they should first be taught to know what malice is, what filthiness is, what loathsomness is, what villany or treachery is.
And this good Writer to correct their error, well admonished, as well the Parents as their children, That if they would Learn to know what God was, they must First be taught to know what goodness is, what justice is, what Mercy is, what Bounty or loving kindness is: And if they desire to know what manner of creature the Devil is, who is the chief enemy of God, they should First be taught to know what malice is, what filthiness is, what loathsomeness is, what villainy or treachery is.
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So we that cannot behold the glory of Divine Majesty in the Godhead, may safely behold the Map or Model of his incomprehensible Goodness in the Man Christ Iesus: All His actions and endeavors were with such wisdom set and bent upon mercy, on goodness, on loving kindness, that every one which saw,
So we that cannot behold the glory of Divine Majesty in the Godhead, may safely behold the Map or Model of his incomprehensible goodness in the Man christ Iesus: All His actions and endeavors were with such Wisdom Set and bent upon mercy, on Goodness, on loving kindness, that every one which saw,
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and duly considered his maner and course of life here on Earth, might collect that he truly was (as himself avouched) more then the Son of man, the very Son of God himself, who is good and gracious to all:
and duly considered his manner and course of life Here on Earth, might collect that he truly was (as himself avouched) more then the Son of man, the very Son of God himself, who is good and gracious to all:
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that observes his Commandments, or that observes the Commandments of God more strictly and more religiously then others do, who although they profess they honor God,
that observes his commandments, or that observes the commandments of God more strictly and more religiously then Others do, who although they profess they honour God,
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This is that special Will of the Father which is in heaven, and that which must be done by all which mean to enter into Heaven, that every one which honoreth the Father, should also honor the Son, Joh. 5. 23. Honor the Son they must, not in words or title only,
This is that special Will of the Father which is in heaven, and that which must be done by all which mean to enter into Heaven, that every one which Honoureth the Father, should also honour the Son, John 5. 23. Honour the Son they must, not in words or title only,
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So that the end why the Son of God did descend from heaven, why he was planted and took root here on earth, was that the sons of Adam, or Abraham, might be ingrafted in him; and the End of our ingrafting in him was, that we might bring forth fruit unto his Father.
So that the end why the Son of God did descend from heaven, why he was planted and took root Here on earth, was that the Sons of Adam, or Abraham, might be ingrafted in him; and the End of our engrafting in him was, that we might bring forth fruit unto his Father.
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But What comfort is it to have Christ Our Lord, if by Allegeance to him, we be more strictly bound to do the will of God, then those which do not acknowledge Him their Lord? I Answer: 1. It is a credit (by consent of Nations,
But What Comfort is it to have christ Our Lord, if by Allegiance to him, we be more strictly bound to do the will of God, then those which do not acknowledge Him their Lord? I Answer: 1. It is a credit (by consent of nations,
As by those Laws God directed the Jews, so by these he disciplines Us, for our Good; seeking occasion or Title in our obedience, to exercise his bounty, by rewarding us for doing good to our selves and others at his command:
As by those Laws God directed the jews, so by these he disciplines Us, for our Good; seeking occasion or Title in our Obedience, to exercise his bounty, by rewarding us for doing good to our selves and Others At his command:
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and by straying from them, goes out of that way which only can lead him to the happiness he desireth. 2. It is comfort that our Lord rules not with rigor,
and by straying from them, Goes out of that Way which only can led him to the happiness he Desires. 2. It is Comfort that our Lord rules not with rigor,
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so He is The Lord our Righteousness; so is He our Sollicitor, our Advocate, our most compassionate High-Priest, who, ex officio, negotiates on our behalf, by mediation and intercession with the Father,
so He is The Lord our Righteousness; so is He our Solicitor, our Advocate, our most compassionate High-Priest, who, ex Officio, negotiates on our behalf, by mediation and Intercession with the Father,
or time of Grace) to lay aside The Title and Dignity of Lord, and to put on The Affection of a Priest, perpetually to make intercession on our behalf, for Remission of sins past, (Rom. 3. 26.) and for Grace, whereby for the future we may serve God acceptably, with reverence and godly fear:
or time of Grace) to lay aside The Title and Dignity of Lord, and to put on The Affection of a Priest, perpetually to make Intercession on our behalf, for Remission of Sins past, (Rom. 3. 26.) and for Grace, whereby for the future we may serve God acceptably, with Reverence and godly Fear:
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Seeing then we have so great an High Priest, Let us hold fast our Profession — And let us come boldly to the Throne of Grace, that we may obtain mercy,
Seeing then we have so great an High Priest, Let us hold fast our Profession — And let us come boldly to the Throne of Grace, that we may obtain mercy,
because he hath appointed a day in which he will judge the world in righteousness, by that man whom he hath ordained, whereof he hath given all men assurance, in that he raised him from the dead.
Because he hath appointed a day in which he will judge the world in righteousness, by that man whom he hath ordained, whereof he hath given all men assurance, in that he raised him from the dead.
CHAP. IX. THe First Words contain an undoubted Maxim, or principal Article of our Faith; yea, such a Plurality of Articles of Christian Belief, that I could not choose fitter,
CHAP. IX. THe First Words contain an undoubted Maxim, or principal Article of our Faith; yea, such a Plurality of Articles of Christian Belief, that I could not choose fitter,
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for continuation of my former Argument, concerning Christs Lordship or Dominion: And His Dominion (as was said before) was A Dominion both of Property and of Jurisdiction: We are his servants, not our own Men (as we say) we may not dispose of our own souls,
for continuation of my former Argument, Concerning Christ Lordship or Dominion: And His Dominion (as was said before) was A Dominion both of Property and of Jurisdiction: We Are his Servants, not our own Men (as we say) we may not dispose of our own Souls,
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Before I enter upon the Particulars therein contained, I am in General to advertise, That albeit the Scripture be such A Compleat Rule of Christian Faith, That neither those which are appointed to interpret the Scriptures ought to propose or commend any point or doctrine as an Article of Faith, unto others;
Before I enter upon the Particulars therein contained, I am in General to advertise, That albeit the Scripture be such A Complete Rule of Christian Faith, That neither those which Are appointed to interpret the Scriptures ought to propose or commend any point or Doctrine as an Article of Faith, unto Others;
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Some things we believe without any Ground at all besides the meer Authority of Scriptures: Other things we beleive from the Authority of Scriptures too;
some things we believe without any Ground At all beside the mere authority of Scriptures: Other things we believe from the authority of Scriptures too;
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The frame or fashioning of which Notions into true and Christian Belief, cannot otherwise be effected then by the Rules of Scripture, which are The Lines, by which the structure or edifice of Faith must be squared or wrought.
The frame or fashioning of which Notions into true and Christian Belief, cannot otherwise be effected then by the Rules of Scripture, which Are The Lines, by which the structure or edifice of Faith must be squared or wrought.
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Now whatsoever the Heathens without the help of Scriptures, or Divine Revelations, did believe or conceive concerning the Points mentioned, Every Christian man, which doth believe the Scriptures,
Now whatsoever the heathens without the help of Scriptures, or Divine Revelations, did believe or conceive Concerning the Points mentioned, Every Christian man, which does believe the Scriptures,
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First, Of the Natural Notions, which the Heathens had, and which every natural man (so his Conscience be not seared) may have Experienced in himself, of a Final Judgment after this life,
First, Of the Natural Notions, which the heathens had, and which every natural man (so his Conscience be not seared) may have Experienced in himself, of a Final Judgement After this life,
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and the Two last, viz. The Resurrection of the body, and The life everlasting, are so link't together, that they cannot be so commodiously explained in several,
and the Two last, viz. The Resurrection of the body, and The life everlasting, Are so linked together, that they cannot be so commodiously explained in several,
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CHAP. X. Of the Natural Notions, which the Heathens had, and the Internal Experiments, which every true Christian may have, answering to these Notions of a Final Judgment.
CHAP. X. Of the Natural Notions, which the heathens had, and the Internal Experiments, which every true Christian may have, answering to these Notions of a Final Judgement.
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Many of whose Testimonies to this purpose are so Express and direct, that they may well seem to have been taken from some scattered Traditions of that truth, which God had revealed unto the Patriarchs before the Law was written,
Many of whose Testimonies to this purpose Are so Express and Direct, that they may well seem to have been taken from Some scattered Traditions of that truth, which God had revealed unto the Patriarchs before the Law was written,
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However, unless the truth concerning this point delivered in Scriptures had been imperfectly implanted in mens hearts by nature, these meer natural men could not have submitted their Assent or Opinions unto it.
However, unless the truth Concerning this point Delivered in Scriptures had been imperfectly implanted in men's hearts by nature, these mere natural men could not have submitted their Assent or Opinions unto it.
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That not the ancient Poets onely, but the ancient Philosophers had an express Notion of pains or torments, which the wicked after this life were to suffer, we may gather from Aristotle, Poster. lib.
That not the ancient Poets only, but the ancient Philosophers had an express Notion of pains or torments, which the wicked After this life were to suffer, we may gather from Aristotle, Poster. lib.
2. cap. 11. For so he tels us, that the Pythagoreans did assign this final cause of thunder, namely, to terrifie such as were reserved in infernal prisons.
2. cap. 11. For so he tells us, that the pythagoreans did assign this final cause of thunder, namely, to terrify such as were reserved in infernal prisons.
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We may perhaps rectifie this Notion by saying, The thunder was created by this Guide or Governour of Nature, rather to terrifie such as live here on earth, that they come not into these infernal prisons.
We may perhaps rectify this Notion by saying, The thunder was created by this Guide or Governor of Nature, rather to terrify such as live Here on earth, that they come not into these infernal prisons.
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And to avoid or prevent their coming into them, Nature her self, which taught Pythagoras this Philosophy, might teach all, That there can be no means so safe or so compendious,
And to avoid or prevent their coming into them, Nature her self, which taught Pythagoras this Philosophy, might teach all, That there can be no means so safe or so compendious,
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The thunder of his power (saith Iob, cap. 26. 14.) Who can understand? But the less we understand It in Particular, the better we understand Him to be a Terrible Judge.
The thunder of his power (Says Job, cap. 26. 14.) Who can understand? But the less we understand It in Particular, the better we understand Him to be a Terrible Judge.
2. But might not this strange fear arise rather from some peculiar disposition in Caligula, then from any instinct of nature, universal to all such as he was, upon the like or equivalent Summons or admonitions? From whatsoever disposition we can imagine this servile or slavish fear should proceed, it was a timorous disposition,
2. But might not this strange Fear arise rather from Some peculiar disposition in Caligula, then from any instinct of nature, universal to all such as he was, upon the like or equivalent Summons or admonitions? From whatsoever disposition we can imagine this servile or slavish Fear should proceed, it was a timorous disposition,
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He had with much care and cost lull'd his conscience with varietie of all pleasures incident to sense or earthly affections, into so dead a sleep, that no voice of man, though Embassador from God;
He had with much care and cost lulled his conscience with variety of all pleasures incident to sense or earthly affections, into so dead a sleep, that no voice of man, though Ambassador from God;
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it will be hard to find one, that in some or other particular did not give A true Crisis or proof of this Truth, which now we teach (that is, of a Iudgement after this life) by nature implanted in their hearts;
it will be hard to find one, that in Some or other particular did not give A true Crisis or proof of this Truth, which now we teach (that is, of a Judgement After this life) by nature implanted in their hearts;
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So in this controversie betwixt God and our own Consciences, The unwitting practises (or passionate expressions made in some extremitie) of such heathens,
So in this controversy betwixt God and our own Consciences, The unwitting practises (or passionate expressions made in Some extremity) of such Heathens,
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as their testimony was grounded upon the like instinct of nature, or implanted Notion, which did move the others to confess it indirectly or in practise,
as their testimony was grounded upon the like instinct of nature, or implanted Notion, which did move the Others to confess it indirectly or in practice,
Howbeit most men observe this practise or custom by meer instinct of nature, without so much as once questioning or thinking whether their faculty of memory be seated in the brain or in the brest.
Howbeit most men observe this practice or custom by mere instinct of nature, without so much as once questioning or thinking whither their faculty of memory be seated in the brain or in the breast.
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if he were put to give the true reason of it, as the poor Pilgrim in the Fable was, who being kindly entertained by a Satyr, which had found him blowing his fingers for extremity of cold in the woods, was unkindly thrust out of his house, only for seeking to cool his broth with the same breath, wherewith he had warmed his fingers.
if he were put to give the true reason of it, as the poor Pilgrim in the Fable was, who being kindly entertained by a Satyr, which had found him blowing his fingers for extremity of cold in the woods, was unkindly thrust out of his house, only for seeking to cool his broth with the same breath, wherewith he had warmed his fingers.
4. But in what practises or resolutions in the heathen was this divine truth of a Judgment after this life necessarily included? The particulars are many, but most of them may be reduced unto this General. As many of the heathens as either esteemed the love of virtue, honestie,
4. But in what practises or resolutions in the heathen was this divine truth of a Judgement After this life necessarily included? The particulars Are many, but most of them may be reduced unto this General. As many of the Heathens as either esteemed the love of virtue, honesty,
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whatsoever they themselves did expresly say or think concerning this Article of Final Judgment in particular, did by these practises or resolutions give authentick testimony unto it.
whatsoever they themselves did expressly say or think Concerning this Article of Final Judgement in particular, did by these practises or resolutions give authentic testimony unto it.
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Now that virtue or honesty were to be more esteemed then this mortal life, with all the commodities of it, the most part of heathen Philosophers (besides the Sect of Epicures) did grant and maintain.
Now that virtue or honesty were to be more esteemed then this Mortal life, with all the commodities of it, the most part of heathen Philosophers (beside the Sect of Epicureans) did grant and maintain.
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then any good Christian ought to do in opinion: (but of their errors or Hyperboles anon.) Aristotle the Prince of Philosophers grants, that there is NONLATINALPHABET;
then any good Christian ought to do in opinion: (but of their errors or Hyperboles anon.) Aristotle the Prince of Philosophers grants, that there is;
such are Treason against our native Country, Incest, Perjury, &c. This great Philosopher, in expresly granting thus much, is necessarily concluded by his own Principles to grant a life after this life ended much better then this;
such Are Treason against our native Country, Incest, Perjury, etc. This great Philosopher, in expressly granting thus much, is necessarily concluded by his own Principles to grant a life After this life ended much better then this;
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or of the good things which they hope) every man were bound in reason and by nature to seek the preservation or continuance of his own life before all things in the world besides.
or of the good things which they hope) every man were bound in reason and by nature to seek the preservation or Continuance of his own life before all things in the world beside.
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Much better it were to be a part of this visible world, then utterly not to Be. To avoid or put off this utter not-Being, so long as were possible, no devise could be dishonest, no practise amiss.
Much better it were to be a part of this visible world, then utterly not to Be. To avoid or put off this utter not-Being, so long as were possible, no devise could be dishonest, no practice amiss.
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But what is the reason why in thus doing they do not amiss, nor deserve blame? Because nothing can be so ill to them as death, nothing so good as life:
But what is the reason why in thus doing they do not amiss, nor deserve blame? Because nothing can be so ill to them as death, nothing so good as life:
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5. Two things there were, which most later Heathens (not the Stoicks onely) did highly extol in Regulus; the one, That he did prefer the love of his Countrie,
5. Two things there were, which most later heathens (not the Stoics only) did highly extol in Regulus; the one, That he did prefer the love of his Country,
For being in hold or durance amongst the Carthaginians, he was remitted to Rome, upon oath, That if he did not effect what they had given him in charge to treat for, he should return again to Carthage, and undergo such punishment as they should think fit to inflict:
For being in hold or durance among the Carthaginians, he was remitted to Room, upon oath, That if he did not Effect what they had given him in charge to Treat for, he should return again to Carthage, and undergo such punishment as they should think fit to inflict:
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The Observation upon this resolution of Regulus (which will generally serve for all the like, by what Heathen soever practised or commended) is briefly This: No humane practise or resolution can be truly commendable,
The Observation upon this resolution of Regulus (which will generally serve for all the like, by what Heathen soever practised or commended) is briefly This: No humane practice or resolution can be truly commendable,
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Was Regulus then a better man by this practise, then without it he could have been? Or did it truly propagate or continue that goodness which before he had? If he by doing this did not continue his former goodness,
Was Regulus then a better man by this practice, then without it he could have been? Or did it truly propagate or continue that Goodness which before he had? If he by doing this did not continue his former Goodness,
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and if no better doom had been reserved for Regulus, then that which the Carthaginians, his chief Judges on earth, did award him, he could not possibly either have continued or bettered his well-being by undertaking it;
and if no better doom had been reserved for Regulus, then that which the Carthaginians, his chief Judges on earth, did award him, he could not possibly either have continued or bettered his well-being by undertaking it;
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That very thing was, even by the verdict of the Heathen, highly magnified in Regulus (a wise States-man and good Patriot) which in a bruit Beast, of what kinde soever would have been accounted,
That very thing was, even by the verdict of the Heathen, highly magnified in Regulus (a wise Statesman and good Patriot) which in a bruit Beast, of what kind soever would have been accounted,
That which exempts Regulus his witting exposing of himself to a more cruel death then any sober man could finde in his heart to put a dumb beast unto, from censure of Folly, was, The managing of his undertakings by Resolution and Reason: And all the reason that he had thus to resolve, was, That he hoped not utterly to perish as beasts do,
That which exempts Regulus his witting exposing of himself to a more cruel death then any Sobrium man could find in his heart to put a dumb beast unto, from censure of Folly, was, The managing of his undertakings by Resolution and Reason: And all the reason that he had thus to resolve, was, That he hoped not utterly to perish as beasts do,
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And this his desire or resolution (which supposeth another sentence after this life ended) the Heathens which so highly magnified his resolution did subscribe unto as good,
And this his desire or resolution (which Supposeth Another sentence After this life ended) the heathens which so highly magnified his resolution did subscribe unto as good,
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But other Heathens which did detest the very name of Christians, and eagerly sought the extirpation of Christs Church on earth, did as much admire and commend the like in Christian Bishops: Two memorable stories very apposite to this purpose, come to my minde;
But other heathens which did detest the very name of Christians, and eagerly sought the extirpation of Christ Church on earth, did as much admire and commend the like in Christian Bishops: Two memorable stories very apposite to this purpose, come to my mind;
the one related by St. Gregory Nazianzen, the other by St. Austin. Nazianzens story is of Bishop Marcus Arethusus, who was sentenced to a cruel death and torture by Julian the Emperor,
the one related by Saint Gregory Nazianzen, the other by Saint Austin. Nazianzens story is of Bishop Marcus Arethusus, who was sentenced to a cruel death and torture by Julian the Emperor,
After that his persecutors had brought the damages required at his hands so low, that if he would be content to give but an Angel (or some small piece of Gold currant in those times) to the re-edifying of the Temple which he had destroyed, he should live;
After that his persecutors had brought the damages required At his hands so low, that if he would be content to give but an Angel (or Some small piece of Gold currant in those times) to the re-edifying of the Temple which he had destroyed, he should live;
yet he persevered so constantly in his former Resolution (which was not to give so much as a peny by way of Contribution for building up any house of Iniquity) that his Persecutors were ashamed to take life from him.
yet he persevered so constantly in his former Resolution (which was not to give so much as a penny by Way of Contribution for building up any house of Iniquity) that his Persecutors were ashamed to take life from him.
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Saint Augustine (in his Tract against Lying) tells us of Bishop Firmus, who, being pressed to bewray another Christian Brother (whose death (or Turning) the Heathens earnestly sought, having strong presumptions that This good Bishop knew where he was) after many torments,
Saint Augustine (in his Tract against Lying) tells us of Bishop Firmus, who, being pressed to bewray Another Christian Brother (whose death (or Turning) the heathens earnestly sought, having strong presumptions that This good Bishop knew where he was) After many torments,
This constant Resolution, as Saint Austine testifies, did so turn the edge of his Persecutors malice into admiration and reverence of his integrity, that they dismist him with honor:
This constant Resolution, as Saint Augustine Testifies, did so turn the edge of his Persecutors malice into admiration and Reverence of his integrity, that they dismissed him with honour:
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Howbeit, there had been no wit or praise-worthiness in the practise, unless the Practiser had expected some beter Sentence after Death (to which he did thus constantly expose himself) then the applause of these Heathens, which he could not hope for, which he did not expect.
Howbeit, there had been no wit or praiseworthiness in the practice, unless the Practiser had expected Some beter Sentence After Death (to which he did thus constantly expose himself) then the applause of these heathens, which he could not hope for, which he did not expect.
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And the heathens in commending and admiring his constancy and integrity, did, though faintly or unwittingly, yet necessarily subscribe unto the truth of his hopes or belief of a Iudgment after death; as also unto that Oracle of God delivered by his Apostle, that seeing Christ hath laid down his life for us, we ought to lay down our lives for the brethren.
And the Heathens in commending and admiring his constancy and integrity, did, though faintly or unwittingly, yet necessarily subscribe unto the truth of his hope's or belief of a Judgement After death; as also unto that Oracle of God Delivered by his Apostle, that seeing christ hath laid down his life for us, we ought to lay down our lives for the brothers.
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As it is likely this Good Bishop feared, lest he should hazard this poor Christian soul, whose death or Turning the Heathens sought, being not so certain of his Resolution as of his own,
As it is likely this Good Bishop feared, lest he should hazard this poor Christian soul, whose death or Turning the heathens sought, being not so certain of his Resolution as of his own,
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7. Again, The most wise and learned among the heathen Philosophers did place Felicity or true happiness in the constant practise of Virtue, as in Temperance, Justice, Wisdom, &c. The Stoicks were so wedded to this Opinion, that they held virtue to be a sufficient recompence to it self, at what rate soever it was purchased or maintained;
7. Again, The most wise and learned among the heathen Philosophers did place Felicity or true happiness in the constant practice of Virtue, as in Temperance, justice, Wisdom, etc. The Stoics were so wedded to this Opinion, that they held virtue to be a sufficient recompense to it self, At what rate soever it was purchased or maintained;
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They esteemed Regulus more happy even in the middest of his torments, then his persecutors were or could be in the height of their mirth and prosperity,
They esteemed Regulus more happy even in the midst of his torments, then his persecutors were or could be in the height of their mirth and Prosperity,
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Yea so far they went, that they judged Regulus to perpetual happiness, albeit he had been perpetually or everlastingly so tormented as for a time he was.
Yea so Far they went, that they judged Regulus to perpetual happiness, albeit he had been perpetually or everlastingly so tormented as for a time he was.
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more then virtuously, Religiously constant in all the wayes of Godliness) tels us, 1 Cor. 15. 19. That if in this life only we had hope (that is, were quite without hopes of a better life,
more then virtuously, Religiously constant in all the ways of Godliness) tells us, 1 Cor. 15. 19. That if in this life only we had hope (that is, were quite without hope's of a better life,
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Yet it is not possible that the entire and uninterrupted possession, or the undisinheritable tenor of virtue compleat, should alwayes in this life, be a sufficient recompence to it self,
Yet it is not possible that the entire and uninterrupted possession, or the undisinheritable tenor of virtue complete, should always in this life, be a sufficient recompense to it self,
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Virtue then or Godliness is in this life a sufficient recompence to it self spe only, not re; so far as it is the only Way to our union with God or with Christ, who is to all the sons of Abraham (as he professed himself to Abraham Gen. 15. 1.) their exceeding great reward. Nor could true Happiness consist in Virtue,
Virtue then or Godliness is in this life a sufficient recompense to it self See only, not re; so Far as it is the only Way to our Union with God or with christ, who is to all the Sons of Abraham (as he professed himself to Abraham Gen. 15. 1.) their exceeding great reward. Nor could true Happiness consist in Virtue,
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As to encourage our selves to do well with hope or conceit of meriting any thing at Gods hand, is pride and presumption (a natural branch of Popish Superstition:) So not to strengthen our selves,
As to encourage our selves to do well with hope or conceit of meriting any thing At God's hand, is pride and presumption (a natural branch of Popish Superstition:) So not to strengthen our selves,
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or quicken our patience in the suffering of any bodily evils that for Christ's Cause can befal us, with Hope of Reward, or certain expectance of a better Sentence to be pronounced by a supreme Judge, is but a branch of the blind Stoicks Affection,
or quicken our patience in the suffering of any bodily evils that for Christ's Cause can befall us, with Hope of Reward, or certain expectance of a better Sentence to be pronounced by a supreme Judge, is but a branch of the blind Stoics Affection,
or of his forced and affected Zeal to Virtue. And it is no better then a Stoical Doctrine or error, which some have taught, that we are to do good meerly for goodness sake, sine intuitu mercedis, without any eye or respect to our reward or recompence.
or of his forced and affected Zeal to Virtue. And it is no better then a Stoical Doctrine or error, which Some have taught, that we Are to do good merely for Goodness sake, sine intuitu mercedis, without any eye or respect to our reward or recompense.
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It is an error, if it be persisted in, so much more dangerously heretical in Divinity, then theirs was in Philosophy; by how much we are more deeply bound,
It is an error, if it be persisted in, so much more dangerously heretical in Divinity, then theirs was in Philosophy; by how much we Are more deeply bound,
then they were, not to sever those things, by Nicities or speculative Distinctions, which God hath indissolubly conjoyned, and whose conjunction the Son of God himself,
then they were, not to sever those things, by Niceties or speculative Distinctions, which God hath indissolubly conjoined, and whose conjunction the Son of God himself,
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And St. Paul delivers it as a point of useful doctrine to the Thessalonians, 1 Thes. 4. 13. to comfort themselves against the terrors and assaults of death (whether made upon themselves,
And Saint Paul delivers it as a point of useful Doctrine to the Thessalonians, 1 Thebes 4. 13. to Comfort themselves against the terrors and assaults of death (whither made upon themselves,
Now it were impossible for any man to comfort himself with this hope, without intuition or respect unto this great reward, that God hath to bestow on men.
Now it were impossible for any man to Comfort himself with this hope, without intuition or respect unto this great reward, that God hath to bestow on men.
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8. But now to shut up the First Point, concerning the natural Notions which the heathens had (and The internal Experiments, which every true Christian may have answering to these Notions) of a Final Judgment.
8. But now to shut up the First Point, Concerning the natural Notions which the Heathens had (and The internal Experiments, which every true Christian may have answering to these Notions) of a Final Judgement.
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The sum of all is compriz'd by our Apostle, Rom. 2. 14, 15, 16. whose words are a full confirmation of what hath been before observed concerning the Heathens.
The sum of all is Comprised by our Apostle, Rom. 2. 14, 15, 16. whose words Are a full confirmation of what hath been before observed Concerning the heathens.
their consciences also bearing witness, and their thoughts the mean while, accusing, or else excusing one another) In the day when God shall Judge the secrets of men by Jesus Christ according to my Gospel.
their Consciences also bearing witness, and their thoughts the mean while, accusing, or Else excusing one Another) In the day when God shall Judge the secrets of men by jesus christ according to my Gospel.
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It was no part of our Apostles meaning, that the Consciences of these heathens should not give in their Evidence or accusations until the day of Final Iudgment? No:
It was no part of our Apostles meaning, that the Consciences of these Heathens should not give in their Evidence or accusations until the day of Final Judgement? No:
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their Evidence shall in that day appear more full and publick, when God shall Iudge the secrets of the heart, but even in this secrecie of the heart, there was an Evidence, though private,
their Evidence shall in that day appear more full and public, when God shall Judge the secrets of the heart, but even in this secrecy of the heart, there was an Evidence, though private,
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then to ripen the seeds of morality) might as soon be taught to put a difference betwixt things sacred and prophane, as between the right hand and the left.
then to ripen the seeds of morality) might as soon be taught to put a difference betwixt things sacred and profane, as between the right hand and the left.
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9. The Internal Experiments which certifie the Christian of a Judgment to come, be so frequent and forcible, that pains will be better spent in perswading men to take notice of them,
9. The Internal Experiments which certify the Christian of a Judgement to come, be so frequent and forcible, that pains will be better spent in persuading men to take notice of them,
as not to allot the secrets of our hearts and consciences some set hours and times for Audience. Multiplicitie of business without interposition of vacancies to this purpose, is but like perpetual noise and clamor in a Court of Justice;
as not to allot the secrets of our hearts and Consciences Some Set hours and times for Audience. multiplicity of business without interposition of vacancies to this purpose, is but like perpetual noise and clamor in a Court of justice;
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So often then as we shall perceive our Conscience either expresly to check us, or inwardly to work, let us still call to mind, that it now is in Executione Officii;
So often then as we shall perceive our Conscience either expressly to check us, or inwardly to work, let us still call to mind, that it now is in Execution Officii;
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and its Office is, to be our Remembrancer of that which our Apostle admonisheth us, 1 Cor. 11. 31. If we would judge our selves, we should not be judged.
and its Office is, to be our Remembrancer of that which our Apostle Admonisheth us, 1 Cor. 11. 31. If we would judge our selves, we should not be judged.
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That seeing Conscience is not onely the Lamp of the Lord, but also a part of our selves, a principal Ray or beam of our souls, it could not be so suspitious of our actions,
That seeing Conscience is not only the Lamp of the Lord, but also a part of our selves, a principal Ray or beam of our Souls, it could not be so suspicious of our actions,
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Again, let us still remember, that albeit the work of the Law be written in our hearts (so it was in the hearts of the very heathens:) that albeit we give Conscience full Audience and leave to examine us by the Law of God,
Again, let us still Remember, that albeit the work of the Law be written in our hearts (so it was in the hearts of the very Heathens:) that albeit we give Conscience full Audience and leave to examine us by the Law of God,
yet is it but a small part of our accounts, which we shall be able to read in the Register of our own Consciences, in respect of what is to be found written in that Book or Scrowl, which shall be opened and unfolded in the day of final Iudgement, Rev. 20. 12. Howbeit,
yet is it but a small part of our accounts, which we shall be able to read in the Register of our own Consciences, in respect of what is to be found written in that Book or Scrowl, which shall be opened and unfolded in the day of final Judgement, Rev. 20. 12. Howbeit,
even so much, as every man (which will diligently hearken to his own Conscience) shall in this life be able to read and hear distinctly, will make deep impression in his heart, and wound his very spirit.
even so much, as every man (which will diligently harken to his own Conscience) shall in this life be able to read and hear distinctly, will make deep impression in his heart, and wound his very Spirit.
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Therefore was he smitten and bruised, therefore was he wounded unto death, that his blood poured forth might be as a Fountain of Oyl or Balm to cure and heal the broken hearted:
Therefore was he smitten and Bruised, Therefore was he wounded unto death, that his blood poured forth might be as a Fountain of Oil or Balm to cure and heal the broken hearted:
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even the sting of death, and of that old Serpent (which, in our first Parents, envenomed our nature) before we can thirst after this fountain of life, with that fervencie of spirit, which he requireth in his Patients; without this thirst thus occasioned by this sting of conscience,
even the sting of death, and of that old Serpent (which, in our First Parents, envenomed our nature) before we can thirst After this fountain of life, with that fervency of Spirit, which he requires in his Patients; without this thirst thus occasioned by this sting of conscience,
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as may cure the festered wounds of our souls and consciences, and purge us from that corruption, which we and our Fathers have sucked from our first Parents,
as may cure the festered wounds of our Souls and Consciences, and purge us from that corruption, which we and our Father's have sucked from our First Parents,
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but that we may feel or perceive some interposed gleams of joy and comfort, some Gratulations of our Consciences for businesses sincerely managed by us,
but that we may feel or perceive Some interposed gleams of joy and Comfort, Some Gratulations of our Consciences for businesses sincerely managed by us,
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So that no man, unless he be much wanting to himself, can want undoubted Experiments in himself of a future and Final Judgement; or of the Two-fold sentence, which in it shall be awarded to all, according to the diversity of their ways:
So that no man, unless he be much wanting to himself, can want undoubted Experiments in himself of a future and Final Judgement; or of the Twofold sentence, which in it shall be awarded to all, according to the diversity of their ways:
As often then as any of us shall feel the sting, or perceive the check of our consciences for the evils we have done, let us take this irksomness or indisposition of our minds and souls, not for a meer effect of natural Melancholie (though that perhaps may concur as a cause to increase our heaviness) but rather take all together,
As often then as any of us shall feel the sting, or perceive the check of our Consciences for the evils we have done, let us take this irksomeness or indisposition of our minds and Souls, not for a mere Effect of natural Melancholy (though that perhaps may concur as a cause to increase our heaviness) but rather take all together,
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as so many undoubted pledges or earnests of that unspeakable and uncessant joy, which the supream Iudge shall award to all, that by constancy in well-doing acknowledge him for their Soveraign Lord, and expect him as their supream Iudge: If we cease not to continue these good actions or performances, he will not cease to renew the undoubted pledges or earnests of eternal Joy unto us daily:
as so many undoubted pledges or earnests of that unspeakable and uncessant joy, which the supreme Judge shall award to all, that by constancy in welldoing acknowledge him for their Sovereign Lord, and expect him as their supreme Judge: If we cease not to continue these good actions or performances, he will not cease to renew the undoubted pledges or earnests of Eternal Joy unto us daily:
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11. The best use which the Heathens (as meer Heathens) made of such Notions, as nature had implanted in them of a future Judgement; or rather their misapplications of what nature did rightly suggest unto them, to this purpose, cannot better be resembled then by the use or applications which men naturally make of Dreams: Now of Dreams, some are vain and idle,
11. The best use which the heathens (as mere heathens) made of such Notions, as nature had implanted in them of a future Judgement; or rather their misapplications of what nature did rightly suggest unto them, to this purpose, cannot better be resembled then by the use or applications which men naturally make of Dreams: Now of Dreams, Some Are vain and idle,
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So vain and idle they were for the most part in their Collections or applications of what they conceived, that no more credence was to be given unto their particular speculations or doctrine,
So vain and idle they were for the most part in their Collections or applications of what they conceived, that no more credence was to be given unto their particular speculations or Doctrine,
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then unto a sick mans apprehensions of his present Dream. But however many of them did write and speak of a future Iudgment, more out of Art and imitation of others,
then unto a sick men apprehensions of his present Dream. But however many of them did write and speak of a future Judgement, more out of Art and imitation of Others,
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yet was it not possible that the wits of all or most of them, of the Antients especially, should have been set a working in this Argument, without some undoubted and experienced impulsions of nature seeking to lead or drive them upon that Truth, which we Christians are expresly taught by a Better Master then Nature.
yet was it not possible that the wits of all or most of them, of the Ancients especially, should have been Set a working in this Argument, without Some undoubted and experienced impulsions of nature seeking to led or drive them upon that Truth, which we Christians Are expressly taught by a Better Master then Nature.
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They must be expounded or Judged of by the Physician, or Philosopher. Some men, no way distempered nor disquieted in thought, have dreamed, that some part of their Legs or Arms have been turned into a stone, or into an Icie substance.
They must be expounded or Judged of by the physician, or Philosopher. some men, no Way distempered nor disquieted in Thought, have dreamed, that Some part of their Legs or Arms have been turned into a stone, or into an Icy substance.
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yet not without a true and observable Cause. The Physician did by the relation of the circumstances perceive (as the Event did prove) a cold humor beginning to settle in that part of the body, whose transformation was represented in the Dream; and gather'd withall, that the humor not thence removed would breed a numness or oppression of the nerves in that part.
yet not without a true and observable Cause. The physician did by the Relation of the Circumstances perceive (as the Event did prove) a cold humour beginning to settle in that part of the body, whose transformation was represented in the Dream; and gathered withal, that the humour not thence removed would breed a numbness or oppression of the nerves in that part.
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The Philosopher or Physician knows this, or the like representation made in sleep, not occasioned from any late waking thoughts, to be a token of a clean stomack, of pure blood, or lively spirits.
The Philosopher or physician knows this, or the like representation made in sleep, not occasioned from any late waking thoughts, to be a token of a clean stomach, of pure blood, or lively spirits.
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The skilful Physician, from this their mis-apprehension, rightly apprehended a salt humor violently distilling upon the lungs, ready to breed a dangerous Consumption, whose removal would have been more difficult, had not Nature given this imperfect advice or forewarning for the speedy prevention of it:
The skilful physician, from this their misapprehension, rightly apprehended a salt humour violently distilling upon the lungs, ready to breed a dangerous Consumption, whose removal would have been more difficult, had not Nature given this imperfect Advice or forewarning for the speedy prevention of it:
because no occasion of any quarrel, no thought or discourse tending to the representation of any such fear, had presented it self to the waking thoughts of the party thus dreaming for a long time before:
Because no occasion of any quarrel, no Thought or discourse tending to the representation of any such Fear, had presented it self to the waking thoughts of the party thus dreaming for a long time before:
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Every real occasion of joy or fear, the very least annoyance or pleasance, that can befall our bodies in night-sleep or slumber (as the Philosopher long ago observed) is apt to misinform our Common sense (or Judicative faculty) being now surprised by sleep, with representations or conceipts of the greatest delight or fear that is of the same kinde with that which is really represented;
Every real occasion of joy or Fear, the very lest annoyance or pleasance, that can befall our bodies in night-sleep or slumber (as the Philosopher long ago observed) is apt to misinform our Common sense (or Judicative faculty) being now surprised by sleep, with representations or conceits of the greatest delight or Fear that is of the same kind with that which is really represented;
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The least oppression of the motive faculty, will occasion the Ephialtes or Gigas, that affection which we commonly call The Mare. In all these and the like affections, Nature doth her part, however the Parties to whom she secretly suggests these signs or tokens of their bodily estate or constitution, do for the most part grosly erre in their constructions of them,
The least oppression of the motive faculty, will occasion the Ephialtes or Gigas, that affection which we commonly call The Mare. In all these and the like affections, Nature does her part, however the Parties to whom she secretly suggests these Signs or tokens of their bodily estate or constitution, do for the most part grossly err in their constructions of them,
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until they be rectified or better instructed by the Physician or Philosopher, who onely know the natural causes of such representations by sleep, which is as a false glass, wherein every thing appears much greater to the Phantasie,
until they be rectified or better instructed by the physician or Philosopher, who only know the natural Causes of such representations by sleep, which is as a false glass, wherein every thing appears much greater to the Fantasy,
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13. In like manner the best apprehensions or collections which the Heathens made of those Real Notions, which are by nature implanted (of a Final Judgement) were erroneous;
13. In like manner the best apprehensions or collections which the heathens made of those Real Notions, which Are by nature implanted (of a Final Judgement) were erroneous;
even the speculations of such Heathens, as did most erre in particular, do minister much matter of true and useful Contemplation unto the Christian Divine, part of whose office it is,
even the speculations of such heathens, as did most err in particular, do minister much matter of true and useful Contemplation unto the Christian Divine, part of whose office it is,
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without whose Aphorisms or directions, the apprehension of natural Notions or Suggestions (even when they work most strongly) would lead or push the Physicians of souls themselves into Heresie.
without whose Aphorisms or directions, the apprehension of natural Notions or Suggestions (even when they work most strongly) would led or push the Physicians of Souls themselves into Heresy.
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Of all the Sects of Heathen Philosophers the Sect of Epicures did seek most earnestly to exempt themselves from the Jurisdiction, and their actions from the Cognizance of A divine Providence; yet could they not so dead the working of the Notion of it in themselves,
Of all the Sects of Heathen Philosophers the Sect of Epicureans did seek most earnestly to exempt themselves from the Jurisdiction, and their actions from the Cognizance of A divine Providence; yet could they not so dead the working of the Notion of it in themselves,
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What is it then which the consciences of supream earthly Judges, or Monarchs absolute by right of Conquest, can so much fear in the height of their temporal security? The Censure (doubtless) or check of some superior Judge:
What is it then which the Consciences of supreme earthly Judges, or Monarchs absolute by right of Conquest, can so much Fear in the height of their temporal security? The Censure (doubtless) or check of Some superior Judge:
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or in his application of those good Lessons, which Nature did suggest unto him, he found himself tyed by bond of Conscience to observe the Law of Nature: The Original of his positive error, was an ignorance or blindness common to him and most Heathen in some degree or other, in not being able to discern the corruption of nature from Nature her self; or to distinguish between the suggestions or intimations of Nature, as it sometimes was, and universally might have continued;
or in his application of those good Lessons, which Nature did suggest unto him, he found himself tied by bound of Conscience to observe the Law of Nature: The Original of his positive error, was an ignorance or blindness Common to him and most Heathen in Some degree or other, in not being able to discern the corruption of nature from Nature her self; or to distinguish between the suggestions or intimations of Nature, as it sometime was, and universally might have continued;
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as contrary to the unapprehended Remnants or Reliques of Gods Image yet inherent in them, though mingled with Corruption, or much defaced with the Image of Satan.
as contrary to the unapprehended Remnants or Relics of God's Image yet inherent in them, though mingled with Corruption, or much defaced with the Image of Satan.
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But from what Grounds of Nature or Experiments did this Author or first Founder of the Sect of Epicures collect, that Nature did detest all wickedness:
But from what Grounds of Nature or Experiments did this Author or First Founder of the Sect of Epicureans collect, that Nature did detest all wickedness:
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even whilest they seemed to have safety her self for their guard against all external Occurrences, whose probable assaults or annoyances, humane Policy could possibly forecast:
even whilst they seemed to have safety her self for their guard against all external Occurrences, whose probable assaults or annoyances, humane Policy could possibly forecast:
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And none more subject to this slavish fear, which their Consciences did inwardly suggest, then such as for their greatness and confidence in Tyranny and Cruelty were most terrible to others.
And none more Subject to this slavish Fear, which their Consciences did inwardly suggest, then such as for their greatness and confidence in Tyranny and Cruelty were most terrible to Others.
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If this fear had been vain, or but a speculative Phansie, it could not have been uinversal or general in all or most wicked men, specially in such as were by nature terrible and stout,
If this Fear had been vain, or but a speculative Fancy, it could not have been uinversal or general in all or most wicked men, specially in such as were by nature terrible and stout,
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whilest it checkt the hearts of wicked men, did so much fear) so universal and constant, that Epicurus, a man of no scrupulous Conscience, did observe it to be implanted by nature in all;
whilst it checked the hearts of wicked men, did so much Fear) so universal and constant, that Epicurus, a man of no scrupulous Conscience, did observe it to be implanted by nature in all;
but the apprehension or construction which Epicurus made of these suggestions, was but such as ordinary men make of representations in natural Dreams, before they be throughly awaked,
but the apprehension or construction which Epicurus made of these suggestions, was but such as ordinary men make of representations in natural Dreams, before they be thoroughly awaked,
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or before they consult the Philosopher or Physician. The Christian Truth, which nature in these Heathens (being in respect of any supernatural use or end of her own suggestions, altogether dumb) did seek by these signs or intimations to express, was that Lesson which the Author of nature, & great Physician of our souls hath expresly taught us, Fear not them, which after they have killed the body, can do no more;
or before they consult the Philosopher or physician. The Christian Truth, which nature in these heathens (being in respect of any supernatural use or end of her own suggestions, altogether dumb) did seek by these Signs or intimations to express, was that lesson which the Author of nature, & great physician of our Souls hath expressly taught us, fear not them, which After they have killed the body, can do no more;
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but fear him who is able to cast both body and soul into Hell fire; yea, I say unto you, fear him, Matth. 10. 28. Luke 12. 4. 14. As the wicked amongst the Heathens could not by any earthly Guard or greatness, exempt themselves from that Dread or Fear, which their corrupt Consciences did internally suggest:
but Fear him who is able to cast both body and soul into Hell fire; yea, I say unto you, Fear him, Matthew 10. 28. Luke 12. 4. 14. As the wicked among the heathens could not by any earthly Guard or greatness, exempt themselves from that Dread or fear, which their corrupt Consciences did internally suggest:
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So that confident Boldness, which the integrity of conscience doth naturally suggest unto every man in his laudable actions, was sometimes represented by the more civil and sober sort of Heathens,
So that confident Boldness, which the integrity of conscience does naturally suggest unto every man in his laudable actions, was sometime represented by the more civil and Sobrium sort of heathens,
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after a manner more magnificent, and in a measure more ample, then it usually is by most Christians: Their expressions or conceipts of such confidence,
After a manner more magnificent, and in a measure more ample, then it usually is by most Christians: Their expressions or conceits of such confidence,
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as the representations of natural Causes working within us, which are made unto us in sleep or dreams, do our waking apprehensions of the like workings or suggestions of nature.
as the representations of natural Causes working within us, which Are made unto us in sleep or dreams, do our waking apprehensions of the like workings or suggestions of nature.
Si Fractus illabatur orbis, (saith Horace, a profest Disciple of Epicurus, Carm. Lib. 3. Ode 3.) impavidum ferient ruinae: Albeit the Heavens should rend assunder above his head, and this inferior world break in pieces about his ears,
Si Fractus illabatur Orbis, (Says Horace, a professed Disciple of Epicurus, Carm Lib. 3. Ode 3.) impavidum ferient ruinae: Albeit the Heavens should rend asunder above his head, and this inferior world break in Pieces about his ears,
This Hyperbolical expression of that Confidence, which integrity of Conscience in some measure always affords, was in this Heathen (if he had been put upon the tryal) but as the representation of a mans bodily estate made in a Dream, whose true cause is unknown unto the Dreamer.
This Hyperbolical expression of that Confidence, which integrity of Conscience in Some measure always affords, was in this Heathen (if he had been put upon the trial) but as the representation of a men bodily estate made in a Dream, whose true cause is unknown unto the Dreamer.
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or points at least, which the meer natural man without help of Scriptures, or instructions from those Heavenly Physicians of the soul, whom God hath appointed Interpreters of this Book of life, could not learn:
or points At least, which the mere natural man without help of Scriptures, or instructions from those Heavenly Physicians of the soul, whom God hath appointed Interpreters of this Book of life, could not Learn:
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when the Elements shall melt with heat, and when the earth shall be removed out of his place; that even in the midst of these terrible spectacles, such as have their Consciences purified by Faith, shall lift up their heads for joy,
when the Elements shall melt with heat, and when the earth shall be removed out of his place; that even in the midst of these terrible spectacles, such as have their Consciences purified by Faith, shall lift up their Heads for joy,
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as knowing these and the like to be undoubted Prognosticks or fore-running signs of their Redemption drawing nigh unto them. A Crisis (rather a kinde of First-fruits) of this Holy Confidence, was most remarkably attested to have been in the Primitive Christians.
as knowing these and the like to be undoubted Prognostics or forerunning Signs of their Redemption drawing High unto them. A Crisis (rather a kind of Firstfruits) of this Holy Confidence, was most remarkably attested to have been in the Primitive Christians.
So Antoninus the Emperor (as in our 1. Book, chap. 24. out of Eusebius his 4. Book of Hist. Eccles. chap. 13. we did observe) did report of Them to the Asiaticks, who slandered and persecuted them: Take notice, saith he, of the late and daily Earthquakes, compare our estate with theirs;
So Antoninus the Emperor (as in our 1. Book, chap. 24. out of Eusebius his 4. Book of Hist. Eccles. chap. 13. we did observe) did report of Them to the Asiatics, who slandered and persecuted them: Take notice, Says he, of the late and daily Earthquakes, compare our estate with theirs;
15. This was The solid Truth, whose liveless Lineaments, or obscure Picture, nature had drawn unto the Heathen in the former indefinite Notions or Suggestions:
15. This was The solid Truth, whose Lifeless Lineaments, or Obscure Picture, nature had drawn unto the Heathen in the former indefinite Notions or Suggestions:
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The best fruits of a good conscience, the principal end why we are to study and labor for the preservation of our Consciences void of offence towards God and man, throughout the whole course of our life, is, that we may be enabled in that last day to stand without horror or confusion before the Son of Man. As peace of conscience breedeth confidence;
The best fruits of a good conscience, the principal end why we Are to study and labour for the preservation of our Consciences void of offence towards God and man, throughout the Whole course of our life, is, that we may be enabled in that last day to stand without horror or confusion before the Son of Man. As peace of conscience breeds confidence;
so the onely Fountain whence this peace of conscience can issue, must be our reconciliation to that supreme Judge, whose doom or Censure the Consciences of meer natural men, implicitly or by instinct of Nature dread;
so the only Fountain whence this peace of conscience can issue, must be our reconciliation to that supreme Judge, whose doom or Censure the Consciences of mere natural men, implicitly or by instinct of Nature dread;
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Thus much of the First General, viz. Heathen Notions of a Judgement to come, &c. we proceed to the second, according to the method proposed in the 9th Chapter.
Thus much of the First General, viz. Heathen Notions of a Judgement to come, etc. we proceed to the second, according to the method proposed in the 9th Chapter.
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1. THat there was to be a Judgement general to all, but most terrible to the wicked and ungodly, was a Truth revealed before any part of the sacred Books now extant were written:
1. THat there was to be a Judgement general to all, but most terrible to the wicked and ungodly, was a Truth revealed before any part of the sacred Books now extant were written:
But if it be a Revelation more ancient then the written Canon, what warrant can we have to believe it besides Tradition? Is then Tradition a sufficient warrant for us to believe unwritten verities,
But if it be a Revelation more ancient then the written Canon, what warrant can we have to believe it beside Tradition? Is then Tradition a sufficient warrant for us to believe unwritten verities,
unless the Tradition be expresly avouched by some Canonical Writer; But then it, or rather the Vouchers authority concerning the truth of the Tradition, is to be believed:
unless the Tradition be expressly avouched by Some Canonical Writer; But then it, or rather the Vouchers Authority Concerning the truth of the Tradition, is to be believed:
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The Avoucher of this Revelation is St. Jude. ver. 14, 15. And Enoch also the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousand of his Saints;
The Avoucher of this Revelation is Saint U^de. ver. 14, 15. And Enoch also the seventh from Adam, prophesied of these, saying, Behold, the Lord comes with ten thousand of his Saints;
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Besides the authority of St. Jude, which makes this Tradition to be no more a meer Tradition, but Canonical Scripture; we have other more special Grounds to believe that Enoch did thus Prophesie,
Beside the Authority of Saint U^de, which makes this Tradition to be no more a mere Tradition, but Canonical Scripture; we have other more special Grounds to believe that Enoch did thus Prophesy,
The truth and certainty of this Judgment denounced by Enoch was so publickly and notoriously known, that the Hebrew Church before our Saviours incarnation, did begin the Writ or Instrument of their Great and terrible Excommunication with the first words of Enochs Prophesie, Dominus veniet, the Lord shall come.
The truth and certainty of this Judgement denounced by Enoch was so publicly and notoriously known, that the Hebrew Church before our Saviors incarnation, did begin the Writ or Instrument of their Great and terrible Excommunication with the First words of Enochs Prophesy, Dominus Come, the Lord shall come.
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As if they meant to bind the party whom they excommunicated (besides all other punishments or infamies) over to this Grand Assize. But is there in this Prophecie any particular character of Christ? Any pregnant intimation that this Great Judge of the world should be the Second Person in the Trinity, rather then The First? In the words themselves there is no peculiar Character of Christ, save only in The Title LORD;
As if they meant to bind the party whom they excommunicated (beside all other punishments or infamies) over to this Grand Assize. But is there in this Prophecy any particular character of christ? Any pregnant intimation that this Great Judge of the world should be the Second Person in the Trinity, rather then The First? In the words themselves there is no peculiar Character of christ, save only in The Title LORD;
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whensoever Judgment, or visible exercise of Jurisdiction Regal, is the subject or matter of the prophetical discourse, as in this Prophecy of Enoch it is.
whensoever Judgement, or visible exercise of Jurisdiction Regal, is the Subject or matter of the prophetical discourse, as in this Prophecy of Enoch it is.
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Besides this Character in the words of the prophecie, the Prophet himself, Enoch, was a lively Type of Christ the great Prophet, in the very ground of his Title to Lordship and Jurisdiction. Enoch was translated that he should not see death;
Beside this Character in the words of the prophecy, the Prophet himself, Enoch, was a lively Type of christ the great Prophet, in the very ground of his Title to Lordship and Jurisdiction. Enoch was translated that he should not see death;
after the Prince of Prophets had been translated, as Enoch was from earth (but in a higher degree then Enoch was) into heaven it self. And albeit before his translation he had a more ample Testimony then Enoch had (this is my Beloved Son in whom I am well pleased) yet was he not made Lord, and King, and Judge, till after his Resurrection and Translation.
After the Prince of prophets had been translated, as Enoch was from earth (but in a higher degree then Enoch was) into heaven it self. And albeit before his Translation he had a more ample Testimony then Enoch had (this is my beloved Son in whom I am well pleased) yet was he not made Lord, and King, and Judge, till After his Resurrection and translation.
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our Apostle St. Paul, though obscurely, yet fully implies, in the conclusion of his first Epistle to the Corinthians, chapt. 16. 22. If any man love not the Lord Jesus, let him be Anathema NONLATINALPHABET, that is, Let him be accursed or excommunicated with that Great and terrible Excommunication NONLATINALPHABET;
our Apostle Saint Paul, though obscurely, yet Fully Implies, in the conclusion of his First Epistle to the Corinthians, Chapter. 16. 22. If any man love not the Lord jesus, let him be Anathema, that is, Let him be accursed or excommunicated with that Great and terrible Excommunication;
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That whosoever doth not love the Lord Jesus, shall be liable to all the Iudgments or Woes denounced by Enoch against the hard speeches of ungodly Sinners, which they have spoken against their Lord and Iudge.
That whosoever does not love the Lord jesus, shall be liable to all the Judgments or Woes denounced by Enoch against the hard Speeches of ungodly Sinners, which they have spoken against their Lord and Judge.
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Shall not The Judge of all the Earth do right? Thus he spake in the case of Sodom, whose Judgment this Lord and Judge of all the earth was then ready to put in execution.
Shall not The Judge of all the Earth do right? Thus he spoke in the case of Sodom, whose Judgement this Lord and Judge of all the earth was then ready to put in execution.
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Now this Judgment of Sodom was but as a Private or Particular Sessions to give the world an undoubted pledge of that General and Terrible Judgment, which must be given upon all such as they were, by the same Lord's visible appearance,
Now this Judgement of Sodom was but as a Private or Particular Sessions to give the world an undoubted pledge of that General and Terrible Judgement, which must be given upon all such as they were, by the same Lord's visible appearance,
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before whom Abraham did now appear as Advocate or Intercessor for these men of Sodom. So St. Iude instructs us, Ver. 6, 7. And the Angels which kept not their first estate,
before whom Abraham did now appear as Advocate or Intercessor for these men of Sodom. So Saint Iude instructs us, Ver. 6, 7. And the Angels which kept not their First estate,
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And for this reason, albeit there were Three that appeared to Abraham, yet Abraham directs his speech unto One, as unto his Lord; & this Lord did vouchsafe his answer unto Abraham after the men which appeared unto him turned their faces thence, and went towards Sodom.
And for this reason, albeit there were Three that appeared to Abraham, yet Abraham directs his speech unto One, as unto his Lord; & this Lord did vouchsafe his answer unto Abraham After the men which appeared unto him turned their faces thence, and went towards Sodom.
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a fire shall devour before him, and it shall be very tempestuous round about him. And ver. 6. And the heavens shall declare his righteousness, for God is Judge himself.
a fire shall devour before him, and it shall be very tempestuous round about him. And ver. 6. And the heavens shall declare his righteousness, for God is Judge himself.
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Every Throne or Tribunal is established for execution of Judgment: But this Throne, though established of old or from Eternity, yet was not the Judgment,
Every Throne or Tribunal is established for execution of Judgement: But this Throne, though established of old or from Eternity, yet was not the Judgement,
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And the Author of the next Psalm (whether the same or some other) conceives a solemn prayer for the speedy execution of that Judgment, which was to proceed from the former Throne, which had been established from everlasting,
And the Author of the next Psalm (whither the same or Some other) conceives a solemn prayer for the speedy execution of that Judgement, which was to proceed from the former Throne, which had been established from everlasting,
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Lord, how long shall the wicked, how long shall the wicked triumph? how long shall they utter and speak hard things? and all the workers of iniquity boast themselves? To omit other testimonies to the like purpose;
Lord, how long shall the wicked, how long shall the wicked triumph? how long shall they utter and speak hard things? and all the workers of iniquity boast themselves? To omit other testimonies to the like purpose;
As the Messias, who was first promised, and but Promised only, to Adam, was afterwards Promised by Oath to Abraham, and to David, and by them to all mankind;
As the Messias, who was First promised, and but Promised only, to Adam, was afterwards Promised by Oath to Abraham, and to David, and by them to all mankind;
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So this future general Judgement, which was first revealed, for ought we read, to Enoch, afterwards known to Abraham, and to David, and to the Psalmists (were they one or more) was afterwards confirmed by the Oath of God himself unto the Prophet Esay, Cap. 45. ver. 22, 23. Look unto me, and be ye saved, all ye ends of the earth;
So this future general Judgement, which was First revealed, for ought we read, to Enoch, afterwards known to Abraham, and to David, and to the Psalmists (were they one or more) was afterwards confirmed by the Oath of God himself unto the Prophet Isaiah, Cap. 45. ver. 22, 23. Look unto me, and be you saved, all you ends of the earth;
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As much as to this purpose can be required is avouched by our Apostle St. Paul, Rom. 14. 11. It is written; as I live (saith the Lord) Every knee shall bow to me,
As much as to this purpose can be required is avouched by our Apostle Saint Paul, Rom. 14. 11. It is written; as I live (Says the Lord) Every knee shall bow to me,
The written Testimony which he avoucheth, is That before last cited, Esay 45. 23. And from this Testimony he infers these Two Conclusions, the Former, ver. 10. (which is the same with 2 Cor. 5. 10.) We shall all stand before the Iudgment seat of Christ;
The written Testimony which he avoucheth, is That before last cited, Isaiah 45. 23. And from this Testimony he infers these Two Conclusions, the Former, ver. 10. (which is the same with 2 Cor. 5. 10.) We shall all stand before the Judgement seat of christ;
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The Issue or Corollary of both Conclusions is, That Iesus Christ is that Lord and God which had interposed his Oath unto the Prophet Esay, that every knee should bow unto him.
The Issue or Corollary of both Conclusions is, That Iesus christ is that Lord and God which had interposed his Oath unto the Prophet Isaiah, that every knee should bow unto him.
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Whether St. Paul did make this interpretation of the Prophet Esay by some new Revelation of the Spirit made in particular to him, unknown to most others before that time? Or whether the interpretation of the Prophet Esay, and of other like prophecies which he made, were literally and really included in the prophecies themselves,
Whither Saint Paul did make this Interpretation of the Prophet Isaiah by Some new Revelation of the Spirit made in particular to him, unknown to most Others before that time? Or whither the Interpretation of the Prophet Isaiah, and of other like prophecies which he made, were literally and really included in the prophecies themselves,
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and ratified by the General Analogie of Faith, or by the Common Rule of interpretation in those times sufficiently known to the learned, whose eyes were not blinded with passion,
and ratified by the General Analogy of Faith, or by the Common Rule of Interpretation in those times sufficiently known to the learned, whose eyes were not blinded with passion,
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and the literal sense or construction, which he made of the fore-cited passage in the Prophet Esay, and other Prophets, was warrantable by the Common Rule of Interpretation sufficiently known in those times. The Rule is General;
and the literal sense or construction, which he made of the forecited passage in the Prophet Isaiah, and other prophets, was warrantable by the Common Rule of Interpretation sufficiently known in those times. The Rule is General;
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Whether St. Peter, or St. Paul, or whether our Saviour himself did deliver the doctrine fore-cited from that authority only, which was delegated to them from God, within that compass of time, wherein they did converse with men here on earth? or whether the doctrine, which they then delivered, were fully ratified by Divine Authority revealed and written before? To this we Answer, that our Saviour Himself in all his Answers to the Jews did but Comment upon,
Whither Saint Peter, or Saint Paul, or whither our Saviour himself did deliver the Doctrine forecited from that Authority only, which was delegated to them from God, within that compass of time, wherein they did converse with men Here on earth? or whither the Doctrine, which they then Delivered, were Fully ratified by Divine authority revealed and written before? To this we Answer, that our Saviour Himself in all his Answers to the jews did but Comment upon,
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or expound those Texts of holy Scripture, which he had put into his Prophets mouthes long before he himself had spoken with the mouth of man. One of the most pregnant Texts of the Old Testament is Psal. 82. 1, 2. God standeth in the congregation of the mighty, he judgeth among the Gods:
or expound those Texts of holy Scripture, which he had put into his prophets mouths long before he himself had spoken with the Mouth of man. One of the most pregnant Texts of the Old Testament is Psalm 82. 1, 2. God Stands in the congregation of the mighty, he Judgeth among the God's:
And out of this hope of his future resurrection, the Psalmist for Conclusion, being as it seems opprest with corruption of Judgment, appeals unto the supreme Judge as well of the dead as of the living.
And out of this hope of his future resurrection, the Psalmist for Conclusion, being as it seems oppressed with corruption of Judgement, appeals unto the supreme Judge as well of the dead as of the living.
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as you heard before out of St Paul, Rom. 14. And was before him expresly foretold by the Prophet David, Psal. 2. 7, 8, 9. I will declare the Decree;
as you herd before out of Saint Paul, Rom. 14. And was before him expressly foretold by the Prophet David, Psalm 2. 7, 8, 9. I will declare the decree;
Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession, Thou shalt break them with a rod of Iron;
Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession, Thou shalt break them with a rod of Iron;
This Decree was executed, this promise performed, when, All Power in Heaven and Earth was given unto Christ: Matth. 28. 18. 5. To omit all further variety of Testimonies;
This decree was executed, this promise performed, when, All Power in Heaven and Earth was given unto christ: Matthew 28. 18. 5. To omit all further variety of Testimonies;
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Besides that it was expresly and distinctly foretold by the Prophets, and the fulfilling of their prophecies expresly avouched by the Evangelists and the Apostles, the Truth of it was in special manner sealed by the blood of this Great Judge himself.
Beside that it was expressly and distinctly foretold by the prophets, and the fulfilling of their prophecies expressly avouched by the Evangelists and the Apostles, the Truth of it was in special manner sealed by the blood of this Great Judge himself.
The only matter of death, which the malicious wit of his enemies could invent or pretend against him, was from his voluntary Confession of this Article, in the same Form or Terms wherein we profess our Belief of it.
The only matter of death, which the malicious wit of his enemies could invent or pretend against him, was from his voluntary Confessi of this Article, in the same From or Terms wherein we profess our Belief of it.
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For, as you may read Matth. 26. 59. After the High-Priest and Elders had found, that the Witnesses suborned against him did not agree in their testimonies,
For, as you may read Matthew 26. 59. After the High-Priest and Elders had found, that the Witnesses suborned against him did not agree in their testimonies,
I adjure thee by the living God, that thou tell us, whether thou be The Christ, the Son of God, ver. 63. Our Saviour confesseth the Article or Interrogatory;
I adjure thee by the living God, that thou tell us, whither thou be The christ, the Son of God, ver. 63. Our Saviour Confesses the Article or Interrogatory;
For so much is answered, at least in the next words, Thou hast said it, Nevertheless I say unto you, Hereafter shall you see the Son of Man sitting on the right hand of Power,
For so much is answered, At least in the next words, Thou hast said it, Nevertheless I say unto you, Hereafter shall you see the Son of Man sitting on the right hand of Power,
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As to their apprehensions the Hebrew Ac (whereof the Greek NONLATINALPHABET in this place is the expression) in many places of the Old Testament, is an Affirmative, no Adversative Particle.
As to their apprehensions the Hebrew Ac (whereof the Greek in this place is the expression) in many places of the Old Testament, is an Affirmative, no Adversative Particle.
Art Thou The Christ? Our Saviour in the morning answered, If I tell you, you will not believe, Luke 22. 67. And it is probable our Saviours words related by St. Matthew; thou sayest it, include as much, as if he had said;
Art Thou The christ? Our Saviour in the morning answered, If I tell you, you will not believe, Lycia 22. 67. And it is probable our Saviors words related by Saint Matthew; thou Sayest it, include as much, as if he had said;
what further need have we of witnesses? Indeed if the matter which he confessed had been truly Capital, his own confession, being made before a competent Judge, had been a sufficient and full conviction without any further witness.
what further need have we of Witnesses? Indeed if the matter which he confessed had been truly Capital, his own Confessi, being made before a competent Judge, had been a sufficient and full conviction without any further witness.
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But there was nothing in his Answer which, according to these High-Priests Rules or Principles, could bear so much as the least colour or appearance of any Crime, much less of Blasphemy;
But there was nothing in his Answer which, according to these High priests Rules or Principles, could bear so much as the least colour or appearance of any Crime, much less of Blasphemy;
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because they expected their Messias to be a temporal King, greater then Caesar. But such is their malice against Jesus of Nazareth, that rather then he should be acknowledged for their Messias, they would make their Messias a traytor,
Because they expected their Messias to be a temporal King, greater then Caesar. But such is their malice against jesus of Nazareth, that rather then he should be acknowledged for their Messias, they would make their Messias a traitor,
Rather then they will acknowledge Iesus of Nazareth to be the Son of God, or the Son of man, appointed to be the Iudge of quick & dead, they will make their Messias to be a Blasphemer,
Rather then they will acknowledge Iesus of Nazareth to be the Son of God, or the Son of man, appointed to be the Judge of quick & dead, they will make their Messias to be a Blasphemer,
for if the vail of malice had been removed from their hearts, or if they had not looked upon our Saviours Answer through it, there is no branch or part of this Answer, which was not distinctly and expresly foretold by the Prophets.
for if the Vail of malice had been removed from their hearts, or if they had not looked upon our Saviors Answer through it, there is no branch or part of this Answer, which was not distinctly and expressly foretold by the prophets.
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First, David had said of their Messias; Sit thou on my right hand, until I make thine enemies thy footstool, Psal. 110. 1. Here was the Seat of his Judgment prepared at the right hand of Power.
First, David had said of their Messias; Fit thou on my right hand, until I make thine enemies thy footstool, Psalm 110. 1. Here was the Seat of his Judgement prepared At the right hand of Power.
His Coming likewise in the clouds as the Son of Man to the Antient of dayes to receive this Power and Jurisdiction is expresly foretold by Daniel, Chap. 7. ver. 13. And was it not now full time that God,
His Coming likewise in the Clouds as the Son of Man to the Ancient of days to receive this Power and Jurisdiction is expressly foretold by daniel, Chap. 7. ver. 13. And was it not now full time that God,
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as the Psalmist before had prayed, Psal. 82. 8. should arise to Iudge the earth, when as malice had so far perverted the Judgement of the children of God, of Moses and Aarons Successors, that they had adjudged the Son of God to death for avouching himself to be the Judge of the quick and the dead.
as the Psalmist before had prayed, Psalm 82. 8. should arise to Judge the earth, when as malice had so Far perverted the Judgement of the children of God, of Moses and Aaron's Successors, that they had adjudged the Son of God to death for avouching himself to be the Judge of the quick and the dead.
6. The Particular Duties, whereunto the Belief of this Article doth unpartially bind all, may be prest upon the soul of the Reader with better opportunity,
6. The Particular Duties, whereunto the Belief of this Article does unpartially bind all, may be pressed upon the soul of the Reader with better opportunity,
Tully, that famous Orator and great States-man, seeing his Country laws and priviledges overthrown, and his Country brought into Slavery by Augustus, writes unto the Emperor, that he for his part would leave this world,
Tully, that famous Orator and great Statesman, seeing his Country laws and privileges overthrown, and his Country brought into Slavery by Augustus, writes unto the Emperor, that he for his part would leave this world,
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and prefer a complaint against him unto the Decii and Curii, Antient Romans which had laid down their lives for the Liberty of their Country long before.
and prefer a complaint against him unto the Decii and Curii, Ancient Roman which had laid down their lives for the Liberty of their Country long before.
Thus to desire rather to die, then to behold the evil, which was likely to befal that goodly and flourishing Common-weal, was not amiss, not (in it self) unchristian. For so God in mercy takes away good and merciful men before he begin to execute his severe and publick Judgments upon any Land,
Thus to desire rather to die, then to behold the evil, which was likely to befall that goodly and flourishing Commonweal, was not amiss, not (in it self) unchristian. For so God in mercy Takes away good and merciful men before he begin to execute his severe and public Judgments upon any Land,
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And out of the strength of this good desire perhaps it was, that Tully, albeit he had been noted for timorousness in his prosperity, did entertain a violent death with manly and Christianlike Courage.
And out of the strength of this good desire perhaps it was, that Tully, albeit he had been noted for timorousness in his Prosperity, did entertain a violent death with manly and Christianlike Courage.
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But alas, what a miserable comfort was it, which he could hope for from Decius or Curius, or from any of his deceased Predecessors, whom he knew not where,
But alas, what a miserable Comfort was it, which he could hope for from Decius or Curious, or from any of his deceased Predecessors, whom he knew not where,
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If he be for us, what can be against us? If he be pleased to heal us, what wounds can hurt us? If he acquits us, what Sentence or condemnation can prejudice us? The Heathen Poet and Epicurean Philosopher had observed;
If he be for us, what can be against us? If he be pleased to heal us, what wounds can hurt us? If he acquits us, what Sentence or condemnation can prejudice us? The Heathen Poet and Epicurean Philosopher had observed;
This was but a dreaming apprehension of that Confidence, which our Apostle deduceth from its true original, Rom. 8. ver. 31. to 37. In all these things we are more then Conquerors.
This was but a dreaming apprehension of that Confidence, which our Apostle deduceth from its true original, Rom. 8. ver. 31. to 37. In all these things we Are more then Conquerors.
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Many (I dare not say all, or most part) of whose Inhabitants are of that disposition and education, that they neither know how to entertain wholesom Justice or Government, with that obedience and respect which they owe unto it;
Many (I Dare not say all, or most part) of whose Inhabitants Are of that disposition and education, that they neither know how to entertain wholesome justice or Government, with that Obedience and respect which they owe unto it;
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nor can brook any injustice or error in judgement, though executed by their lawful Magistrates or Superiors, without intemperate speeches, undecent opposition,
nor can brook any injustice or error in judgement, though executed by their lawful Magistrates or Superiors, without intemperate Speeches, undecent opposition,
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whether Ecclesiastick or Temporal, is one of those grievous sins, whereof, as St. Iude intimates, the supream Iudge will take special notice in that day;
whither Ecclesiastic or Temporal, is one of those grievous Sins, whereof, as Saint Iude intimates, the supreme Judge will take special notice in that day;
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for its quality, more opposite to Iustice, or that can more provoke a just & gracious Iudge, then intrusion into his Office without Warrant or Commission;
for its quality, more opposite to justice, or that can more provoke a just & gracious Judge, then intrusion into his Office without Warrant or Commission;
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Such as affect the name of Zealous Professors in our times, cannot more directly impeach themselves of gross Hypocrisie, then by nursing this censuring humor in themselves, orr applauding it in others,
Such as affect the name of Zealous Professors in our times, cannot more directly impeach themselves of gross Hypocrisy, then by nursing this censuring humour in themselves, orr applauding it in Others,
Nor did our Apostle St. Paul himself know any other Medicine or possible cure of this Malady, then the pressing this Article upon such as were tainted with it:
Nor did our Apostle Saint Paul himself know any other Medicine or possible cure of this Malady, then the pressing this Article upon such as were tainted with it:
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What more would you have said (or have left un-said) to such, as take upon them to judge or censure their lawful Magistrates and Pastors? And again, ver. 10. Why dost thou judge thy brother? or why dost thou set at nought thy brother? seeing we shall all stand before the Iudgement seat of Christ;
What more would you have said (or have left un-said) to such, as take upon them to judge or censure their lawful Magistrates and Pastors? And again, ver. 10. Why dost thou judge thy brother? or why dost thou Set At nought thy brother? seeing we shall all stand before the Judgement seat of christ;
8. The former Point might pass without further Addition or Annotation, were it not that a late Divine of deserved note, seems to deny the place avouched, Dan. 7. 13. to be literally meant of a final Judgement;
8. The former Point might pass without further Addition or Annotation, were it not that a late Divine of deserved note, seems to deny the place avouched, Dan. 7. 13. to be literally meant of a final Judgement;
The prejudice of one modern Divines authority in a Negative of this nature cannot be great, especially seeing this Negation is grounded onely upon an inconsiderate or careless Inference: This place of Daniel (saith he) is literally meant of Christs ascending to his Father,
The prejudice of one modern Divines Authority in a Negative of this nature cannot be great, especially seeing this Negation is grounded only upon an inconsiderate or careless Inference: This place of daniel (Says he) is literally meant of Christ ascending to his Father,
before he came to the accomplishment of Jurisdiction Royal; such is the exercise or execution of final Judgement: The Argument then will hold much better Affirmatively, then Negatively: The forecited place of Daniel is literally meant of Christs Ascension and Enthronization;
before he Come to the accomplishment of Jurisdiction Royal; such is the exercise or execution of final Judgement: The Argument then will hold much better Affirmatively, then Negatively: The forecited place of daniel is literally meant of Christ Ascension and Enthronization;
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Ergo, it is principally meant of the execution of final Judgement, of such a Judgement as is to reverse or rectifie whatsoever hath been wrongfully done or adjudged by the most potent Monarchs or supream Tribunals of the earth:
Ergo, it is principally meant of the execution of final Judgement, of such a Judgement as is to reverse or rectify whatsoever hath been wrongfully done or adjudged by the most potent Monarchs or supreme Tribunals of the earth:
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So it is expresly foretold, Dan. 2. 44, 45. That this Kingdom, whereof the Son of Man did take possession, should destroy or break in pieces the Babylonian, the Persian, the Macedonian, and the Roman Monarchy, with all their appurtenances and attendances, or reliques:
So it is expressly foretold, Dan. 2. 44, 45. That this Kingdom, whereof the Son of Man did take possession, should destroy or break in Pieces the Babylonian, the Persian, the Macedonian, and the Roman Monarchy, with all their appurtenances and attendances, or Relics:
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To omit all Question, how Christs Kingdom here foretold, being not erected till the Roman Monarchy was at the height, should destroy the Babylonian, the Persian, or the Macedonian Monarchy, all which three were in the wane before the Roman was Crescent; Certain it is, that the Roman Monarchy being at the height when Christ ascended, was to be destroyed by him,
To omit all Question, how Christ Kingdom Here foretold, being not erected till the Roman Monarchy was At the height, should destroy the Babylonian, the Persian, or the Macedonian Monarchy, all which three were in the wane before the Roman was Crescent; Certain it is, that the Roman Monarchy being At the height when christ ascended, was to be destroyed by him,
Polanus himself, (the principal Author or Abettor of the former Opinion, viz. That the place of Dan. 7. 13. is not literally meant of Christs coming to Judgement) grants, That the Kingdom, whereof Christ at his Ascension took possession, shall be consummate in the life to come, and not before;
Polanus himself, (the principal Author or Abettor of the former Opinion, viz. That the place of Dan. 7. 13. is not literally meant of Christ coming to Judgement) grants, That the Kingdom, whereof christ At his Ascension took possession, shall be consummate in the life to come, and not before;
And in granting thus much, he is concluded to grant withal, that the former places are principally or consummatly meant of Christs coming to Iudge the World, and to translate the Kingdom of God begun here on earth, into the Heaven of Heavens;
And in granting thus much, he is concluded to grant withal, that the former places Are principally or consummately meant of Christ coming to Judge the World, and to translate the Kingdom of God begun Here on earth, into the Heaven of Heavens;
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there shall be no place for after Judgement, especially for any sentence of condemnation. 9. To let the former mis-interpretation of the Prophet Daniel pass as a private error,
there shall be no place for After Judgement, especially for any sentence of condemnation. 9. To let the former misinterpretation of the Prophet daniel pass as a private error,
or oversight rather, which wants the general consent, as well of the Roman Church, as of the Reformed; it is now (God be praised) on all hands agreed on,
or oversight rather, which Wants the general consent, as well of the Roman Church, as of the Reformed; it is now (God be praised) on all hands agreed on,
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and acknowledged by the best learned of both Churches, that many places of the Old Testament are literally and truly meant both of Christs first coming in humility to be judged of men,
and acknowledged by the best learned of both Churches, that many places of the Old Testament Are literally and truly meant both of Christ First coming in humility to be judged of men,
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Howbeit, of these times onely Inchoativè; consummately, finally, or punctually of the life to come, which takes beginning from the last Iudgement. That this place of Dan. 7. is Inchoativè meant of Christs first coming; that is, that it first began literally to be verified then,
Howbeit, of these times only Inchoativè; consummately, finally, or punctually of the life to come, which Takes beginning from the last Judgement. That this place of Dan. 7. is Inchoativè meant of Christ First coming; that is, that it First began literally to be verified then,
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but shall not be consummated or fulfilled until the last Judgement, or in the life to come, is acknowledged and well observed by a late learned Jesuit: And this Interpretation being proffered by a man of that profession, I entertain the rather,
but shall not be consummated or fulfilled until the last Judgement, or in the life to come, is acknowledged and well observed by a late learned Jesuit: And this Interpretation being proffered by a man of that profession, I entertain the rather,
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because it affords us a facile and commodious interpretation of all or most of those places (whether in the Old Testament or in the New) which the Romish Church, the Iesuits in special insist upon,
Because it affords us a facile and commodious Interpretation of all or most of those places (whither in the Old Testament or in the New) which the Romish Church, the Iesuits in special insist upon,
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They are meant of the visible or militant Church Inchoativè, but of the Church triumphant, Consummativè: They are meant of the visible or militant Church indefinitely; that is, some particular members of the visible Church, have undoubted pledges or earnests of those glorious promises in this life, which notwithstanding shall not be either universally, punctually,
They Are meant of the visible or militant Church Inchoativè, but of the Church triumphant, Consummativè: They Are meant of the visible or militant Church indefinitely; that is, Some particular members of the visible Church, have undoubted pledges or earnests of those glorious promises in this life, which notwithstanding shall not be either universally, punctually,
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until it be given them by the Great King at the day of Final Judgment. Of this rank is that prophecie, Jer. 31. 34. And they shall teach no more every man his neighbor,
until it be given them by the Great King At the day of Final Judgement. Of this rank is that prophecy, Jer. 31. 34. And they shall teach no more every man his neighbour,
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This Place (no man denies) was literally verified in the Effusion of the Holy Ghost upon our Saviours Ascension; But shall not be punctually and solidly fulfilled until the day of Judgment be past:
This Place (no man Denies) was literally verified in the Effusion of the Holy Ghost upon our Saviors Ascension; But shall not be punctually and solidly fulfilled until the day of Judgement be passed:
and some Evangelists, and some Pastors and Teachers, (more extraordinary, then any had been during the time of the Law) for the perfecting of the Saints,
and Some Evangelists, and Some Pastors and Teachers, (more extraordinary, then any had been during the time of the Law) for the perfecting of the Saints,
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for the work of the Ministry, for the edifying of the body of Christ, till we all come in the unity of faith, &c. 10. Thus to interpret the prophecies of the Old Testament concerning the Church indefinitely taken, can be no Paradox, seeing the predictions of our Saviour himself concerning his Kingdom must of necessity be thus interpreted;
for the work of the Ministry, for the edifying of the body of christ, till we all come in the unity of faith, etc. 10. Thus to interpret the prophecies of the Old Testament Concerning the Church indefinitely taken, can be no Paradox, seeing the predictions of our Saviour himself Concerning his Kingdom must of necessity be thus interpreted;
But albeit these three Apostles had not onely their eyes, but their ears true witnesses of his glory, as of the glory of the onely begotten Son of God (for so it is said, Matth. 17. 2. His face did shine as the Sun,
But albeit these three Apostles had not only their eyes, but their ears true Witnesses of his glory, as of the glory of the only begotten Son of God (for so it is said, Matthew 17. 2. His face did shine as the Sun,
and ver. 5. A bright cloud over shadowed them, and behold a voice out of the cloud, which said, This is my well-beloved Son, in whom I am well-pleased, hear him:) Yet miserable men had they been for all this,
and for. 5. A bright cloud over shadowed them, and behold a voice out of the cloud, which said, This is my well-beloved Son, in whom I am well-pleased, hear him:) Yet miserable men had they been for all this,
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Both the voice and the spectacle were but earnests or pledges of that everlasting joy or happiness, which they were to expect in the perpetual fruition of the like sights or sounds in the life to come.
Both the voice and the spectacle were but earnests or pledges of that everlasting joy or happiness, which they were to expect in the perpetual fruition of the like sights or sounds in the life to come.
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and they shall beat their swords into Plow-shares, and their spears into pruning-hooks: Nation shall not lift up sword against Nation, neither shall they learn War any more.
and they shall beatrice their swords into Ploughshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they Learn War any more.
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There was at the birth of this great Judge, a glimps exhibited of this Universal Peace, which shall not be universally established before the last and final Judgement: All the Nations of the Earth were quiet and free from any noise of War when he came first into the World:
There was At the birth of this great Judge, a glimpse exhibited of this Universal Peace, which shall not be universally established before the last and final Judgement: All the nations of the Earth were quiet and free from any noise of War when he Come First into the World:
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11. Another Prediction of his coming to Judgement there is, which must be interpreted according to the former Rule; that is, Inchoativè, or in part of his first coming to visit us in humility, and to instruct the World;
11. another Prediction of his coming to Judgement there is, which must be interpreted according to the former Rule; that is, Inchoativè, or in part of his First coming to visit us in humility, and to instruct the World;
but Completivè, or fully, of his second coming to Judge the World, Mal. 3. 2, 3. But who may abide the day of his coming? and who shall stand when he appeareth? For he is like a refiners fire, and like fullers sope:
but Completivè, or Fully, of his second coming to Judge the World, Malachi 3. 2, 3. But who may abide the day of his coming? and who shall stand when he appears? For he is like a refiners fire, and like Fullers soap:
but the fulfilling of them related by the Evangelists, cannot rightly be interpreted without the help of this Rule: For Instance, to lay this Rule unto St. John Baptists speech, Matth. 3. 10, 11, 12. Now also the ax is laid unto the root of the tree:
but the fulfilling of them related by the Evangelists, cannot rightly be interpreted without the help of this Rule: For Instance, to lay this Rule unto Saint John Baptists speech, Matthew 3. 10, 11, 12. Now also the ax is laid unto the root of the tree:
And yet within 43 years after his Baptism by John, there was a manifest and lively representation exhibited to the World of his second coming unto Judgement;
And yet within 43 Years After his Baptism by John, there was a manifest and lively representation exhibited to the World of his second coming unto Judgement;
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and this representation was exhibited upon the Nation of the Jews: The full accomplishment whereof shall at his second coming (and not before) be universally and exactly accomplished in all Nations, and Languages, and People:
and this representation was exhibited upon the nation of the jews: The full accomplishment whereof shall At his second coming (and not before) be universally and exactly accomplished in all nations, and Languages, and People:
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Wherein then doth this representation of Final Judgement, which at his first coming was exhibited in the Jewish Nation, punctually consist? In this especially.
Wherein then does this representation of Final Judgement, which At his First coming was exhibited in the Jewish nation, punctually consist? In this especially.
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nor shall be experienced in any before the day of Final Judgement, in which, this distinction of Elect and Reprobates shall not be onely universally manifested,
nor shall be experienced in any before the day of Final Judgement, in which, this distinction of Elect and Reprobates shall not be only universally manifested,
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Every Son of Adam shall in that day be irrevocably marshalled or ranked, either amongst the absolute Reprobates, or absolute Elect: In the one or other rank of which estates,
Every Son of Adam shall in that day be irrevocably marshaled or ranked, either among the absolute Reprobates, or absolute Elect: In the one or other rank of which estates,
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neither all nor most of every Nation or Church are at all points of time in the Interim to be accounted, no not in respect of Gods Eternal Decree: Nor may the Verdicts or Aphorisms, whether of our Saviour himself,
neither all nor most of every nation or Church Are At all points of time in the Interim to be accounted, no not in respect of God's Eternal decree: Nor may the Verdicts or Aphorisms, whither of our Saviour himself,
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or of his Apostles after his death, concerning Election or Reprobation, be extended to other times or Nations in the same measure or Tenor, wherein they were verified and experienced in the Nation of the Jews, at,
or of his Apostles After his death, Concerning Election or Reprobation, be extended to other times or nations in the same measure or Tenor, wherein they were verified and experienced in the nation of the jews, At,
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The literal fulfilling of this Prophetical vision is recorded, Acts 1. 9. And when he (to wit Christ the Son of Man) had spoken these things, whilest they beheld, He was taken up,
The literal fulfilling of this Prophetical vision is recorded, Acts 1. 9. And when he (to wit christ the Son of Man) had spoken these things, whilst they beheld, He was taken up,
But admit that this cloud did carry him into the presence of the Ancient of days, or of God his Father; What is this manner of his going into Heaven, unto the manner of his coming to Judge the Earth, which is The Point in hand? Certainly much!
But admit that this cloud did carry him into the presence of the Ancient of days, or of God his Father; What is this manner of his going into Heaven, unto the manner of his coming to Judge the Earth, which is The Point in hand? Certainly much!
But shall the manner of his coming to Judge the World, be in every point like unto the manner of his ascending into Heaven? No! then it should not be so terrible,
But shall the manner of his coming to Judge the World, be in every point like unto the manner of his ascending into Heaven? No! then it should not be so terrible,
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as of our Saviour in this prediction, infers, That this Son of man, whom they now beheld with bodily eyes, was that very God, whose glorious kingdom and reign the Psalmist describes, Psal. 104. 3. Who layeth the beams of his chambers in the waters, who maketh the clouds his chariots, who walketh upon the wings of the wind.
as of our Saviour in this prediction, infers, That this Son of man, whom they now beheld with bodily eyes, was that very God, whose glorious Kingdom and Reign the Psalmist describes, Psalm 104. 3. Who Layeth the beams of his chambers in the waters, who makes the Clouds his chariots, who walks upon the wings of the wind.
From what place he shall come? Now it is expresly said in our Creed [ That Christ Jesus our Lord, who was conceived by the holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead,
From what place he shall come? Now it is expressly said in our Creed [ That christ jesus our Lord, who was conceived by the holy Ghost, born of the Virgae Marry, suffered under Pontius Pilate, was Crucified, dead,
It may be referred in general either to the Heavens, into which he ascended, or unto the Right hand of God, or unto both. Certain it is, that he shall come from Heaven as visibly and locally, as he ascended thither.
It may be referred in general either to the Heavens, into which he ascended, or unto the Right hand of God, or unto both. Certain it is, that he shall come from Heaven as visibly and locally, as he ascended thither.
unless it be determined already in the first Chapter of this Book, what is literally meant by The Right hand of God, either in the Creed or in those places of the New Testament, out of which This Article is taken.
unless it be determined already in the First Chapter of this Book, what is literally meant by The Right hand of God, either in the Creed or in those places of the New Testament, out of which This Article is taken.
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Neither can it be said, nor may it so much as be imagined, that Christ should depart from the Power of God, which (wheresoever he be as man) doth accompany and guard him.
Neither can it be said, nor may it so much as be imagined, that christ should depart from the Power of God, which (wheresoever he be as man) does accompany and guard him.
But if by the Right hand of God, at which Christ sitteth, be literally meant A visible and glorious Throne, then Christ may be said as truly and locally to come from thence, as from heaven, to Iudge the Quick and the dead.
But if by the Right hand of God, At which christ Sitteth, be literally meant A visible and glorious Throne, then christ may be said as truly and locally to come from thence, as from heaven, to Judge the Quick and the dead.
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Now that by the Right hand of God, at which Christ sitteth, A Visible or local Throne is meant, I will at this time add only one Testimony unto the rest heretofore avouched in the handling of that Article, which is more literally concludent then all the rest;
Now that by the Right hand of God, At which christ Sitteth, A Visible or local Throne is meant, I will At this time add only one Testimony unto the rest heretofore avouched in the handling of that Article, which is more literally concludent then all the rest;
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2. For perfecting this Map or Survey of Christs coming to Judgment already begun; would it not be as pertinent to know The Place, unto which he shall come,
2. For perfecting this Map or Survey of Christ coming to Judgement already begun; would it not be as pertinent to know The Place, unto which he shall come,
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This is certain, That Christ after his descending from heaven, shall have his Throne or Seat of Judgment placed between the heaven and the earth in the air over-shadowed with clouds;
This is certain, That christ After his descending from heaven, shall have his Throne or Seat of Judgement placed between the heaven and the earth in the air overshadowed with Clouds;
Many notwithstanding, as well Antient as Modern, are of Opinion, That the Throne or Seat of Iudgment shall be placed over the Mount of Olives, from which Christ did ascend;
Many notwithstanding, as well Ancient as Modern, Are of Opinion, That the Throne or Seat of Judgement shall be placed over the Mount of Olive, from which christ did ascend;
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and This (for ought we have to say against it) may be A Third Branch of the fore-mentioned similitude betwixt the manner of Christs ascending up into heaven,
and This (for ought we have to say against it) may be A Third Branch of the forementioned similitude betwixt the manner of Christ ascending up into heaven,
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that is, As he was received in a cloud into heaven over Mount Olivet, so he shall descend in the clouds of heaven, to Judge the world in the same place.
that is, As he was received in a cloud into heaven over Mount Olivet, so he shall descend in the Clouds of heaven, to Judge the world in the same place.
But the Testimony of Scripture, which gives the best Ground of probability, and a Tincture at least of moral certainty to the former opinion or conjecture, is that of Zach. cap. 14. ver. 3, 4. Then shall the Lord go forth,
But the Testimony of Scripture, which gives the best Ground of probability, and a Tincture At least of moral certainty to the former opinion or conjecture, is that of Zach cap. 14. ver. 3, 4. Then shall the Lord go forth,
and fight against those Nations (to wit all those Nations, which have been gathered in battel against Ierusalem, and these in the verse precedent were all Nations) as when he fought in the day of battel.
and fight against those nations (to wit all those nations, which have been gathered in battle against Ierusalem, and these in the verse precedent were all nations) as when he fought in the day of battle.
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And his feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the East, and the Mount of Olives shall cleave in the midst thereof toward the East and toward the West,
And his feet shall stand in that day upon the Mount of Olive, which is before Jerusalem on the East, and the Mount of Olive shall cleave in the midst thereof towards the East and towards the West,
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and half of it toward the South, &c. This place, albeit (perhaps) in part it were verified in the destruction of Ierusalem, yet may it be also literally meant of the Last General Judgment, in which the rest of the prophecie following shall punctually and exactly be fulfilled.
and half of it towards the South, etc. This place, albeit (perhaps) in part it were verified in the destruction of Ierusalem, yet may it be also literally meant of the Last General Judgement, in which the rest of the prophecy following shall punctually and exactly be fulfilled.
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If we would search the Sacred Records from the Fall of our first Parents until our restauration was accomplished by Christ, or until the Sacred Canon was compleat, The notifications or apprehensions of Gods extraordinary presence,
If we would search the Sacred Records from the Fallen of our First Parents until our restauration was accomplished by christ, or until the Sacred Canon was complete, The notifications or apprehensions of God's extraordinary presence,
When our first Parents heard but the Voice of the Lord God walk in the garden, in the cool of the day, they hid themselves from his presence amongst the trees of the Garden, Gen. 3. 8, 10. When Gideon (Judg. 6. 22.) perceived that he which had spoken unto him (albeit he had spoken nothing but words of comfort and encouragement) was the Angel of the Lord, Gideon said, Alas O Lord God,
When our First Parents herd but the Voice of the Lord God walk in the garden, in the cool of the day, they hid themselves from his presence among the trees of the Garden, Gen. 3. 8, 10. When gideon (Judges 6. 22.) perceived that he which had spoken unto him (albeit he had spoken nothing but words of Comfort and encouragement) was the Angel of the Lord, gideon said, Alas Oh Lord God,
But to assure Gideon, that he was not compriz'd under that universal sentence of Death denounced, by God himself, to all that shall see him face to face, the Lord saith unto him, ver. 23, 24. Peace be unto thee; fear not; thou shalt not die;
But to assure gideon, that he was not Comprised under that universal sentence of Death denounced, by God himself, to all that shall see him face to face, the Lord Says unto him, ver. 23, 24. Peace be unto thee; Fear not; thou shalt not die;
Yet could not this assurance, made by the Lord himself unto Gideon, exempt his Successors from the like or greater fear upon notice of Gods extraordinary presence.
Yet could not this assurance, made by the Lord himself unto gideon, exempt his Successors from the like or greater Fear upon notice of God's extraordinary presence.
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For so Manoah (Samsons father) after long Conference with the Lord, after he knew that it was an Angel of the Lord, which had brought the Message to him of Samsons birth, said unto his Wife, Judg. 13. 22. We shall surely die, because we have seen God.
For so Manoah (Samsons father) After long Conference with the Lord, After he knew that it was an Angel of the Lord, which had brought the Message to him of Samsons birth, said unto his Wife, Judges 13. 22. We shall surely die, Because we have seen God.
but only upon an instinct or secret apprehension of his Peculiar Presence in Christ as man, notified unto him by the miraculous draught of fishes, which he took by his direction and command, cries out;
but only upon an instinct or secret apprehension of his Peculiar Presence in christ as man, notified unto him by the miraculous draught of Fish, which he took by his direction and command, cries out;
Lord depart from me: for I am a sinful man, Luke 5. 8. And St. Paul before his conversion fell to the earth upon a suddain glimpse or representation of that glorious light, wherein Christ shall appear at the last day, Acts 9. 3, 4. And after he had heard A Voyce saying unto him (though in no extraordinary manner for terror) Saul, Saul, why persecutest thou me? He trembling and astonished at the name of Jesus, said, Lord, what wilt thou have me to do? ver. 6. No marvel if St. Paul, being conscious of persecution intended by him against Christs Church,
Lord depart from me: for I am a sinful man, Lycia 5. 8. And Saint Paul before his conversion fell to the earth upon a sudden glimpse or representation of that glorious Light, wherein christ shall appear At the last day, Acts 9. 3, 4. And After he had herd A Voice saying unto him (though in no extraordinary manner for terror) Saul, Saul, why Persecutest thou me? He trembling and astonished At the name of jesus, said, Lord, what wilt thou have me to do? ver. 6. No marvel if Saint Paul, being conscious of persecution intended by him against Christ Church,
and after many gracious promises made unto them of Gods special protection over them, were thrown down to the earth with a more placid and comfortable Voice,
and After many gracious promises made unto them of God's special protection over them, were thrown down to the earth with a more placid and comfortable Voice,
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until Christ came and touched them, and said; arise and be not afraid. This strange dejection of these three great Apostles at so mild and gentle a Voice,
until christ Come and touched them, and said; arise and be not afraid. This strange dejection of these three great Apostles At so mild and gentle a Voice,
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yet a Voice uttered from the extraordinary presence of God, gives us a Remarkable Document or grounded Observation of the truth of that saying of St. Paul, 1 Cor. 15. 50. Now this I say brethren, that flesh and blood cannot inherit the Kingdom of God, neither doth corruption inherit incorruption.
yet a Voice uttered from the extraordinary presence of God, gives us a Remarkable Document or grounded Observation of the truth of that saying of Saint Paul, 1 Cor. 15. 50. Now this I say brothers, that Flesh and blood cannot inherit the Kingdom of God, neither does corruption inherit incorruption.
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Peter had a desire to have inherited that joy, wherewith his heart was ravished at the sight of our Saviours Transfiguration, which (as you heard before) was but a representation of his coming in glory to Judge the world;
Peter had a desire to have inherited that joy, wherewith his heart was ravished At the sighed of our Saviors Transfiguration, which (as you herd before) was but a representation of his coming in glory to Judge the world;
Yet as soon as he heard the Voice, the Antipathie between sinful flesh, and the fruition of Gods presence (or the inheritance of that Kingdom of Christ, which was then represented) begun to shew it self.
Yet as soon as he herd the Voice, the Antipathy between sinful Flesh, and the fruition of God's presence (or the inheritance of that Kingdom of christ, which was then represented) begun to show it self.
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And what shall We do then, which are conscious of more grievous sins, then St. Peter, S. Iames, or S. John, then were? unto whom both the Spectacle of Christs glorious presence,
And what shall We do then, which Are conscious of more grievous Sins, then Saint Peter, S. James, or S. John, then were? unto whom both the Spectacle of Christ glorious presence,
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The Terrors here foretold were really represented by the first desolation of Iudah, and destruction of Jerusalem by the Assyrians and Chaldeans, whose approach to execute Gods Judgments upon that land and people was prophesied of, by this Prophet, in the beginning of this Second Chapter;
The Terrors Here foretold were really represented by the First desolation of Iudah, and destruction of Jerusalem by the Assyrians and Chaldeans, whose approach to execute God's Judgments upon that land and people was prophesied of, by this Prophet, in the beginning of this Second Chapter;
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Both the Prophecie of Joel, and this prediction of our Savior were in part fulfilled, shortly after the destruction of Jerusalem by Titus, by the burning of the Mount Vesuvius in Campania, a Province of Italy; the manner and effects whereof,
Both the Prophecy of Joel, and this prediction of our Saviour were in part fulfilled, shortly After the destruction of Jerusalem by Titus, by the burning of the Mount Vesuvius in Campania, a Province of Italy; the manner and effects whereof,
how fearful and terrible they were, not to Rome onely or Italy, but to a great part of Africa, to Egypt, to Syria, and to Constantinople, with the Countries adjoyning,
how fearful and terrible they were, not to Room only or Italy, but to a great part of Africa, to Egypt, to Syria, and to Constantinople, with the Countries adjoining,
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So indeed the 70 Interpreters, whose Translation St. Peter follows, renders the Hebrew [ Hannora ] not as the Latines do, horrendum, or tremendum, but NONLATINALPHABET, Conspicuous: And the reason why they so render it,
So indeed the 70 Interpreters, whose translation Saint Peter follows, renders the Hebrew [ Hannora ] not as the Latins do, horrendum, or tremendum, but, Conspicuous: And the reason why they so render it,
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But there is no necessity of conceiving any error, either in the 70 Interpreters concerning the derivation of the Hebrew word [ Hannora ] or of any alteration of Rules (concerning the right derivation of words) between the Ancient and Modern Hebricians: For the Greek word, NONLATINALPHABET, which our English renders, Notable, or Conspicuous, is,
But there is no necessity of conceiving any error, either in the 70 Interpreters Concerning the derivation of the Hebrew word [ Hannora ] or of any alteration of Rules (Concerning the right derivation of words) between the Ancient and Modern Hebricians: For the Greek word,, which our English renders, Notable, or Conspicuous, is,
whether they be apparitions of Horror and Dread, or onely of Lightsomness, or good hope: Every man prayed, saith the Author of the second of Maccabees, chap. 5. 4. that the apparition might turn to good:
whither they be apparitions of Horror and Dread, or only of Lightsomeness, or good hope: Every man prayed, Says the Author of the second of Maccabees, chap. 5. 4. that the apparition might turn to good:
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as for matter of Terrible Sound, was exhibited immediately by God himself, at the promulgation of the Law upon Mount Sinai: And it came to pass on the third day in the morning, that there were thunders,
as for matter of Terrible Found, was exhibited immediately by God himself, At the Promulgation of the Law upon Mount Sinai: And it Come to pass on the third day in the morning, that there were Thunders,
and the smoak thereof ascended as the smoak of a Furnace, and the whole Mount quaked greatly, Exod. 19. 16, 17, 18. Our Apostle, Heb. 12. 21. addeth (which is not in the Old Testament exprest) So terrible was the Sight, that Moses said, I exceedingly fear and quake:
and the smoke thereof ascended as the smoke of a Furnace, and the Whole Mount quaked greatly, Exod 19. 16, 17, 18. Our Apostle, Hebrew 12. 21. adds (which is not in the Old Testament expressed) So terrible was the Sighed, that Moses said, I exceedingly Fear and quake:
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What Comfort then doth the Gospel of Christ afford us Christians more, then Moses his Law did the Israelites? The Law being given in this Terrible manner, did Prognosticate or portend their fearful end which should adhere unto it,
What Comfort then does the Gospel of christ afford us Christians more, then Moses his Law did the Israelites? The Law being given in this Terrible manner, did Prognosticate or portend their fearful end which should adhere unto it,
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and this Prerogative is prosecuted at large by our Apostle in that Chapter, Hebr. 12. But the benefit of this Prerogative is not absolutely Universal, but Conditional.
and this Prerogative is prosecuted At large by our Apostle in that Chapter, Hebrew 12. But the benefit of this Prerogative is not absolutely Universal, but Conditional.
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then he appeared unto Israel in Mount Sinai: This point of Doctrine is fully prosecuted by our Apostle, Heb. 12. 25, 26, 27. See that ye refuse not him that speaketh;
then he appeared unto Israel in Mount Sinai: This point of Doctrine is Fully prosecuted by our Apostle, Hebrew 12. 25, 26, 27. See that you refuse not him that speaks;
And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that these things which cannot be shaken, may remain:
And this word, Yet once more, signifies the removing of those things that Are shaken, as of things that Are made, that these things which cannot be shaken, may remain:
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God (as a learned Father observes) did call his people at the giving of the Law unto the mountain then burning with fire, to testifie unto the world what our Apostle saith in the conclusion of chap. 12. That he is a consuming fire unto the obstinate Transgressors of his Laws;
God (as a learned Father observes) did call his people At the giving of the Law unto the mountain then burning with fire, to testify unto the world what our Apostle Says in the conclusion of chap. 12. That he is a consuming fire unto the obstinate Transgressors of his Laws;
6. The Point which I would commend to the Reader 's more special consideration, out of the 26. verse of this Chapter, is, That it was the voice of Jesus Christ the Mediator of the New Covenant, which did shake the earth at the giving of the Law:
6. The Point which I would commend to the Reader is more special consideration, out of the 26. verse of this Chapter, is, That it was the voice of jesus christ the Mediator of the New Covenant, which did shake the earth At the giving of the Law:
The Apostle takes it as granted from the Common Rule of Interpretation, well known in those times, that the shaking of the Earth then, was an Emblem or token of the mutability of the Law, and of the unstability of the Earth or visible World it self.
The Apostle Takes it as granted from the Common Rule of Interpretation, well known in those times, that the shaking of the Earth then, was an Emblem or token of the mutability of the Law, and of the unstability of the Earth or visible World it self.
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when the Mountains, as the Psalmist speaks, Psal. 114. 4. skipped like rams, and the little hills like yong sheep) God again, by the Prophet Haggai, chap. 2. ver. 6. denounceth, That yet once more he would suddenly shake the heavens, and the earth,
when the Mountains, as the Psalmist speaks, Psalm 114. 4. skipped like rams, and the little hills like young sheep) God again, by the Prophet Chaggai, chap. 2. ver. 6. Denounceth, That yet once more he would suddenly shake the heavens, and the earth,
This intimates unto us, that the second commotion of the Heavens, and of the Earth (which was to be once, and no more) should finally accomplish that which was fore-shadowed or represented by the former commotion of the earth at the giving of the Law:
This intimates unto us, that the second commotion of the Heavens, and of the Earth (which was to be once, and no more) should finally accomplish that which was foreshadowed or represented by the former commotion of the earth At the giving of the Law:
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That which the Prophet Haggai intimates more darkly, the Prophet Esay had exprest more plainly, chap, 34. ver. 4. And all the host of Heaven shall be dissolved,
That which the Prophet Chaggai intimates more darkly, the Prophet Isaiah had expressed more plainly, chap, 34. ver. 4. And all the host of Heaven shall be dissolved,
7. But that which shall adde life and spirit to all these, is, The terrible Voice or sound, which shall then be heard, summoning all flesh to appear before the Iudgement seat of Christ:
7. But that which shall add life and Spirit to all these, is, The terrible Voice or found, which shall then be herd, summoning all Flesh to appear before the Judgement seat of christ:
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For as St. Paul instructs us, 1 Cor. 15. 52. The trumpet shall sound, and the dead shall be raised, &c. And again, 1 Thess. 4. 16. The Lord himself shall descend from Heaven in a shout, with the voice of the Archangel,
For as Saint Paul instructs us, 1 Cor. 15. 52. The trumpet shall found, and the dead shall be raised, etc. And again, 1 Thess 4. 16. The Lord himself shall descend from Heaven in a shout, with the voice of the Archangel,
The Terror of this Voice to such as sleep not in Christ, may be gathered from the power or efficacy of it, which is more fully expressed by St. John, Rev. 20. 13. The sea gave up the dead which were in it,
The Terror of this Voice to such as sleep not in christ, may be gathered from the power or efficacy of it, which is more Fully expressed by Saint John, Rev. 20. 13. The sea gave up the dead which were in it,
This universal efficacy of his Voice is expressed by our Saviour, Iohn 5. 28, 29. The hour is coming, in which all that are in the grave, shall hear his voice, and shall come forth;
This universal efficacy of his Voice is expressed by our Saviour, John 5. 28, 29. The hour is coming, in which all that Are in the grave, shall hear his voice, and shall come forth;
and other Fowls of the air, seeking as it seems to flie from it, were so affrighted with the suddain increase of darkness about mid-day, that they fell down to the earth in a deadly astonishment:
and other Fowls of the air, seeking as it seems to fly from it, were so affrighted with the sudden increase of darkness about midday, that they fell down to the earth in a deadly astonishment:
What tongue then can express the Dread and Horror, which the terrible apparitions at that day shall produce in all such as have lived and died in incredulity or security of the Judgement which shall follow them;
What tongue then can express the Dread and Horror, which the terrible apparitions At that day shall produce in all such as have lived and died in incredulity or security of the Judgement which shall follow them;
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in all on whom that day shall come, as suddenly (without any better observation or preparation for it) as the forementioned Eclipse of the Sun did upon the reasonless Fowls of the air? Or if you desire a further a description of the Terror, which shall then fall upon the Inhabitants of the earth,
in all on whom that day shall come, as suddenly (without any better observation or preparation for it) as the forementioned Eclipse of the Sun did upon the reasonless Fowls of the air? Or if you desire a further a description of the Terror, which shall then fallen upon the Inhabitants of the earth,
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nor the Prophet Esays are Hyperbolical, but are Literally meant by them, and really and punctually to be fulfilled, is clear from our Saviors Interpretation of the Prophet Esay, and the like passages of other Prophets, at his going to the Cross, Luke 23. 30, 31. Then shall they begin to say to the mountains, fall on us; and to the hills, cover us;
nor the Prophet Isaiah Are Hyperbolical, but Are Literally meant by them, and really and punctually to be fulfilled, is clear from our Saviors Interpretation of the Prophet Isaiah, and the like passages of other prophets, At his going to the Cross, Lycia 23. 30, 31. Then shall they begin to say to the Mountains, fallen on us; and to the hills, cover us;
for if they do these things in a green tree, what shall be done in a dry? Howbeit, this terror shall not meerly proceed from these Terrible Spectacles and Sounds which shall be Antecedent to the Final Judgement,
for if they do these things in a green tree, what shall be done in a dry? Howbeit, this terror shall not merely proceed from these Terrible Spectacles and Sounds which shall be Antecedent to the Final Judgement,
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So St. Iohn (in the forecited place, Rev. 6. 16.) tells us, That the Affrightment and dread that seized upon the great men of the Earth did arise from seeing the face of him that sate upon the Throne,
So Saint John (in the forecited place, Rev. 6. 16.) tells us, That the Affrightment and dread that seized upon the great men of the Earth did arise from seeing the face of him that sat upon the Throne,
When thou didst terrible things, which we looked not for, thou camest down, the mountains flowed down at thy presence, Esay, 64. 1, 2, 3. But because St. John intimates (in the fore-cited place) that the chief cause of Terror, was the sight of him that sate upon the Throne;
When thou didst terrible things, which we looked not for, thou camest down, the Mountains flowed down At thy presence, Isaiah, 64. 1, 2, 3. But Because Saint John intimates (in the forecited place) that the chief cause of Terror, was the sighed of him that sat upon the Throne;
his Throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him, thousand thousands ministred unto him,
his Throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and Come forth from before him, thousand thousands ministered unto him,
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So these Seats, which are here indefinitely represented unto us by Daniel, without any specification of their number, without intimation of any sitting on them, are pictured unto us by St. John, with 24. Elders sitting upon them, Rev. 4. 4. And round about the Throne were 24. seats, and upon the seats I saw 24. Elders sitting, and clothed in white raiment,
So these Seats, which Are Here indefinitely represented unto us by daniel, without any specification of their number, without intimation of any sitting on them, Are pictured unto us by Saint John, with 24. Elders sitting upon them, Rev. 4. 4. And round about the Throne were 24. seats, and upon the seats I saw 24. Elders sitting, and clothed in white raiment,
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And twelve Heads of the Tribes of Israel, or the like number of Select Ones, who lived under the Old Testament, may make up the number of 24. That as all the Truths of both Testaments will consummately be fulfilled,
And twelve Heads of the Tribes of Israel, or the like number of Select Ones, who lived under the Old Testament, may make up the number of 24. That as all the Truths of both Testaments will consummately be fulfilled,
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This manner of Christs coming to Judge the earth, or of his appearance in glory, was represented unto Moses and to the Israelites, Exod. 24. 10. 17. The sight of the glory of the Lord, was like devouring fire on the top of the mount, in the eyes of the children of Israel:
This manner of Christ coming to Judge the earth, or of his appearance in glory, was represented unto Moses and to the Israelites, Exod 24. 10. 17. The sighed of the glory of the Lord, was like devouring fire on the top of the mount, in the eyes of the children of Israel:
But the thred which I am now to follow, is the forementioned Prophecie, Dan. 7. v. 9. 10. Now, whether in the vision of the Ancient of days, God the Father were personally represented;
But the thread which I am now to follow, is the forementioned Prophecy, Dan. 7. v. 9. 10. Now, whither in the vision of the Ancient of days, God the Father were personally represented;
or whether it were a representation of the Godhead or Divine Power onely, as it is indivisibly in the Blessed Trinity, without any note of Personal difference;
or whither it were a representation of the Godhead or Divine Power only, as it is indivisibly in the Blessed Trinity, without any note of Personal difference;
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It sufficeth us to believe and know, that the Father Judgeth no man, but hath committed all Judgement, especially this Final Judgement, to the Son; and that the SON OF MAN shall then appear in the Glory of his God-head, in Glory equal to God the Father.
It Suffices us to believe and know, that the Father Judgeth no man, but hath committed all Judgement, especially this Final Judgement, to the Son; and that the SON OF MAN shall then appear in the Glory of his Godhead, in Glory equal to God the Father.
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What Manner of appearance this shall be, and how the world shall be affected with it, we are now to inquire so far as is fitting, taking the description of it from Gods written word.
What Manner of appearance this shall be, and how the world shall be affected with it, we Are now to inquire so Far as is fitting, taking the description of it from God's written word.
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then the Son, (which Transformation of the Divine Nature the pictures of the Blessed Trinity seen and allowed by the Roman Church, do naturally and inevitably suggest to the unlearned) St. John doth describe the Son of Man,
then the Son, (which Transformation of the Divine Nature the pictures of the Blessed Trinity seen and allowed by the Roman Church, do naturally and inevitably suggest to the unlearned) Saint John does describe the Son of Man,
or that glory wherein the Son of God and the Son of Man shall then appear, much what after the same manner, that Daniel had done the Ancient of dayes, Dan. 7. 9, 10. The description of the Son of God and of the Son of Man taken by St. John, is, Rev. 1. 13, 14, 15, 16. And I saw in the middest of the 7. Candlesticks one like unto the Son of man, clothed with a garment down to the foot,
or that glory wherein the Son of God and the Son of Man shall then appear, much what After the same manner, that daniel had done the Ancient of days, Dan. 7. 9, 10. The description of the Son of God and of the Son of Man taken by Saint John, is, Rev. 1. 13, 14, 15, 16. And I saw in the midst of the 7. Candlesticks one like unto the Son of man, clothed with a garment down to the foot,
You have heard before out of the seventeenth of St. Matthew, that St. Peter, Iames and John, when they were spectators of his transfiguration, (which was but a representation of the Son of Mans coming in his kingdom) when they heard the voice out of the cloud, fell on their faces,
You have herd before out of the seventeenth of Saint Matthew, that Saint Peter, James and John, when they were spectators of his transfiguration, (which was but a representation of the Son of men coming in his Kingdom) when they herd the voice out of the cloud, fell on their faces,
To shew us that his Glorious Majesty is altogether unexpressible by Man or Angel, it is expresly added by St. Iohn in the next words, And he had A Name written, that no man knew, but he himself.
To show us that his Glorious Majesty is altogether unexpressible by Man or Angel, it is expressly added by Saint John in the next words, And he had A Name written, that no man knew, but he himself.
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And they much disparage this Name, and much eclipse the dignity contained in it, who restrain it only unto his Fidelitie in fulfilling or performing Gods Word to his Elect,
And they much disparage this Name, and much eclipse the dignity contained in it, who restrain it only unto his Fidis in fulfilling or performing God's Word to his Elect,
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The strength of their Exception is this, Because the Author of that Epistle no where else enstiles the Son of God, The Word of God. But to this Exception the Answer is very easie:
The strength of their Exception is this, Because the Author of that Epistle no where Else enstiles the Son of God, The Word of God. But to this Exception the Answer is very easy:
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and shall be further exemplified in Defending His Church in general, or advancing the estate of the forlorn Jewish Nation before that great and terrible day, wherein he shall set a Period to all wars and contentions, to all exercise of hostility against his Church.
and shall be further exemplified in Defending His Church in general, or advancing the estate of the forlorn Jewish nation before that great and terrible day, wherein he shall Set a Period to all wars and contentions, to all exercise of hostility against his Church.
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and executing vengeance upon their persecutors) was most divinely displayed by Moses in that his excellent Song, Deut. 32. 41, 42. and in particular represented in an Emblem or character,
and executing vengeance upon their persecutors) was most divinely displayed by Moses in that his excellent Song, Deuteronomy 32. 41, 42. and in particular represented in an Emblem or character,
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I will make mine arrows drunk with blood (and my Sword shall devour flesh) and that with the blood of the slain and of the Captives, &c. But however this Prophecy may be remarkably verified in the calling of the Jews, yet the Majesty and Power, which is pictured out unto us in these Emblematical descriptions,
I will make mine arrows drunk with blood (and my Sword shall devour Flesh) and that with the blood of the slave and of the Captives, etc. But however this Prophecy may be remarkably verified in the calling of the jews, yet the Majesty and Power, which is pictured out unto us in these Emblematical descriptions,
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to wit, his Sharp and Glittering Sword, any where literally exprest in the Apostles writings? It is most fully and most emphatically, Hebr. 4. 12, 13. Vivus est Sermo Dei, The word of God is quick and powerful,
to wit, his Sharp and Glittering Sword, any where literally expressed in the Apostles writings? It is most Fully and most emphatically, Hebrew 4. 12, 13. Vivus est Sermon Dei, The word of God is quick and powerful,
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and sharper then any two edged Sword, &c. Yet is it questioned by some (whose names I conceal) whether, by The Word of God in that place, the Eternal Word himself be literally and directly meant;
and sharper then any two edged Sword, etc. Yet is it questioned by Some (whose names I conceal) whither, by The Word of God in that place, the Eternal Word himself be literally and directly meant;
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And the same exception, were it warrantable, might be taken against the literal meaning of St. Iohn, or against the ordinary interpretation of the first verse of his Gospel;
And the same exception, were it warrantable, might be taken against the literal meaning of Saint John, or against the ordinary Interpretation of the First verse of his Gospel;
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and yet, being rightly or more fully interpreted, will give best light unto the Manner of Christs Process in Judgement, I cannot better bestow my pains and time then in the Explication of those words, Vivus est Sermo Dei, or vivum est verbum Dei: The Word of God is quick and powerful, &c. 12. If by The Word of God in this place.
and yet, being rightly or more Fully interpreted, will give best Light unto the Manner of Christ Process in Judgement, I cannot better bestow my pains and time then in the Explication of those words, Vivus est Sermon Dei, or Vivum est verbum Dei: The Word of God is quick and powerful, etc. 12. If by The Word of God in this place.
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Now that the Word of God whether written or preached (or Both written and preached) cannot be the direct and compleat Subject of the Apostles Assertion in these two verses, the former Arguments or exceptions against this interpretation will clearly evince,
Now that the Word of God whither written or preached (or Both written and preached) cannot be the Direct and complete Subject of the Apostles Assertion in these two Verses, the former Arguments or exceptions against this Interpretation will clearly evince,
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No other besides the Son of God, can be the direct or principal Subject of the Literal and assertive sense in any proposition in these two verses contained.
No other beside the Son of God, can be the Direct or principal Subject of the Literal and assertive sense in any proposition in these two Verses contained.
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For the Son of God is seldom, if at all, enstiled The Word of God, without importance of some transcendent relation to the Word of God Written or Preached.
For the Son of God is seldom, if At all, enstiled The Word of God, without importance of Some transcendent Relation to the Word of God Written or Preached.
And from this affinity, which the word Written or Uttered hath with the eternal and unutterable Word of God, the Word Written or Preached may have some share or portion,
And from this affinity, which the word Written or Uttered hath with the Eternal and unutterable Word of God, the Word Written or Preached may have Some share or portion,
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as it were by Reversion, in the Attributes here assigned unto The Word of God. But the compleat Subject either of the First Proposition, The Word of God is lively;
as it were by Reversion, in the Attributes Here assigned unto The Word of God. But the complete Subject either of the First Proposition, The Word of God is lively;
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then in these words of St. Paul. The propositions are in number seven or eight. The Subject of all the propositions, NONLATINALPHABET, THE WORD, is the same.
then in these words of Saint Paul. The propositions Are in number seven or eight. The Subject of all the propositions,, THE WORD, is the same.
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yet could it not properly be said to be a discerner of the thoughts and intents of the heart, or that there is no creature, which is not manifest unto it;
yet could it not properly be said to be a discerner of the thoughts and intents of the heart, or that there is no creature, which is not manifest unto it;
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as Beza and Calvin had before better expressed it then Erasmus, who renders it, of whom we speak; or then the Vulgar Latine, adquem nobis est sermo; Of which Latine I know not how to make good English.
as Beza and calvin had before better expressed it then Erasmus, who renders it, of whom we speak; or then the vulgar Latin, adquem nobis est sermon; Of which Latin I know not how to make good English.
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The full meaning of the Original, if any be disposed to have it fully rendred in the Original tongue, is as much as, NONLATINALPHABET, cui à nobis reddenda est ratio, to whom we must render our final account;
The full meaning of the Original, if any be disposed to have it Fully rendered in the Original tongue, is as much as,, cui à nobis reddenda est ratio, to whom we must render our final account;
but specially or most principally, for that he was the express Image of God the Father, or Verbum internum, the full expression of the Wisdom, Power and Majesty of the Father;
but specially or most principally, for that he was the express Image of God the Father, or Verbum Internal, the full expression of the Wisdom, Power and Majesty of the Father;
And withal more then the Ideal Pattern, according to which all things were made. For though he be the full expression of the power and wisdom of his Father,
And withal more then the Ideal Pattern, according to which all things were made. For though he be the full expression of the power and Wisdom of his Father,
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As He was the patern, or NONLATINALPHABET, by whom the world was made, and so considered by St. Iohn; So is He the pattern or exemplary Rule of all the Laws, which God hath given to man,
As He was the pattern, or, by whom the world was made, and so considered by Saint John; So is He the pattern or exemplary Rule of all the Laws, which God hath given to man,
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From this Notion or importance of the word [ NONLATINALPHABET ] we may take a true Notion or scantling of the Attributes or Titles given to the Word of God by St. Paul, Heb. 4. and how well they consort with the Word Written or Preached,
From this Notion or importance of the word [ ] we may take a true Notion or scantling of the Attributes or Titles given to the Word of God by Saint Paul, Hebrew 4. and how well they consort with the Word Written or Preached,
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So that all the glorious Attributes given by St. Paul unto The Word of God, are primarily and principally true of the Eternal Word, yet secondarily and less principally of the Word preached with reference unto him.
So that all the glorious Attributes given by Saint Paul unto The Word of God, Are primarily and principally true of the Eternal Word, yet secondarily and less principally of the Word preached with Referente unto him.
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The most piercing sword, though it hath (as the Original imports) two mouthes to devour, yet eyes it hath none to distinguish between the parts which it divides;
The most piercing sword, though it hath (as the Original imports) two mouths to devour, yet eyes it hath none to distinguish between the parts which it divides;
though our inward parts be covered with skin, with flesh and bones, yet are they naked and as it were anatomized (for so the Original imports) unto the eyes of this NONLATINALPHABET, to whom we are to render our account.
though our inward parts be covered with skin, with Flesh and bones, yet Are they naked and as it were anatomized (for so the Original imports) unto the eyes of this, to whom we Are to render our account.
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but withal NONLATINALPHABET, the framer or maker of all things visible and invisible; for God the Father made all things by this NONLATINALPHABET, without any instrumental help or service,
but withal, the framer or maker of all things visible and invisible; for God the Father made all things by this, without any instrumental help or service,
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after a more excellent and expedite manner, then (should we suppose, or could we imagine such a thing) any Architect, or skilful Artificer, that could be supposed able to frame or make a material building,
After a more excellent and expedite manner, then (should we suppose, or could we imagine such a thing) any Architect, or skilful Artificer, that could be supposed able to frame or make a material building,
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or other work of his profession, without any manual labour, without any materials or instruments, besides the patern or exemplar, which he conceives in his mind or imagination.
or other work of his profession, without any manual labour, without any materials or Instruments, beside the pattern or exemplar, which he conceives in his mind or imagination.
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In the dissolution of this world, or in the erection of the world to come, which shall take beginning from the day of our final accompts, the same NONLATINALPHABET,
In the dissolution of this world, or in the erection of the world to come, which shall take beginning from the day of our final accounts, the same,
or Eternal VVord of God, shall manifest himself to be, not only the live Idaea or patern of Gods moral or eternal Law, by which all mankind shall be judged,
or Eternal Word of God, shall manifest himself to be, not only the live Idaea or pattern of God's moral or Eternal Law, by which all mankind shall be judged,
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In some Nations the written Laws be tolerably good, or comparatively very good, but the Magistrates for the most part, either ignorant in the Laws, or unexperienced in applying their true intent and meaning to meet with every transgression;
In Some nations the written Laws be tolerably good, or comparatively very good, but the Magistrates for the most part, either ignorant in the Laws, or unexperienced in applying their true intent and meaning to meet with every Transgression;
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or so manacled with Golden Fetters, that they have no great list or dexterity to put what they know in execution In other places the Magistrates or Judges are learned and sincere laws to themselves,
or so manacled with Golden Fetters, that they have no great list or dexterity to put what they know in execution In other places the Magistrates or Judges Are learned and sincere laws to themselves,
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and fit Laws for others to be ruled by, were not their good purposes restrained or pinyoned by harsh and obsolete Laws, or not well consorting with the times wherein they live.
and fit Laws for Others to be ruled by, were not their good Purposes restrained or pinyoned by harsh and obsolete Laws, or not well consorting with the times wherein they live.
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This Jargon between wise and wholsom Laws, and unskilful or corrupt Magistrates; or between religious, wise and industrious Magistrates, and imperfect, partial,
This Jargon between wise and wholesome Laws, and unskilful or corrupt Magistrates; or between religious, wise and Industria Magistrates, and imperfect, partial,
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or naughty Laws, hath been in most Ages and Nations so common, that many accurate Politicians, or Observers of the course of Justice, have brought the main Question concerning all State Government to this short issue,
or naughty Laws, hath been in most Ages and nations so Common, that many accurate Politicians, or Observers of the course of justice, have brought the main Question Concerning all State Government to this short issue,
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and submitted it to the touch and tryal of learned dispute, Whether it be better to be governed by a dead and silent, or by a live and speaking Law? That is,
and submitted it to the touch and trial of learned dispute, Whither it be better to be governed by a dead and silent, or by a live and speaking Law? That is,
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or the supream Magistrate or Majesty of every Nation above the written Laws? But admitting that every Nation had Laws as perfect as the wit of man could devise, such as would give contentment to every member that were to be governed by them,
or the supreme Magistrate or Majesty of every nation above the written Laws? But admitting that every nation had Laws as perfect as the wit of man could devise, such as would give contentment to every member that were to be governed by them,
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Nor can the wisest, the most sincere and industrious Magistrate possibly know every transgressor of the Law, or every misdemeanor committed within a little Province or Corporation.
Nor can the Wisest, the most sincere and Industria Magistrate possibly know every transgressor of the Law, or every misdemeanour committed within a little Province or Corporation.
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And albeit the Magistrate only can give life to the Law, yet can no Magistrate give life to any Law, or put it in execution according to the Rule of Justice,
And albeit the Magistrate only can give life to the Law, yet can no Magistrate give life to any Law, or put it in execution according to the Rule of justice,
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And after the Information given, the Magistrate must proceed secundum allegata & probata, according to the information given by legal and competent witnesses.
And After the Information given, the Magistrate must proceed secundum allegata & Approved, according to the information given by Legal and competent Witnesses.
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The Law of God indeed is a Law most perfect, most infallible, but no living Rule to see and discern every transgression against it, no speaking Rule to give information or testimony against the transgressors of it, much less a living Judge to reward or punish every observer or transgressor of it.
The Law of God indeed is a Law most perfect, most infallible, but no living Rule to see and discern every Transgression against it, no speaking Rule to give information or testimony against the transgressors of it, much less a living Judge to reward or Punish every observer or transgressor of it.
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But all the perfections, that can be imagined in any Law, in any Informer, in any Witness, in any Judge or manager of Justice are eminently and most perfectly contained in This Word, or NONLATINALPHABET, with whom we have to do, or, to whom we are to render our accompt, without any tincture or admixture of their imperfections.
But all the perfections, that can be imagined in any Law, in any Informer, in any Witness, in any Judge or manager of justice Are eminently and most perfectly contained in This Word, or, with whom we have to do, or, to whom we Are to render our account, without any tincture or admixture of their imperfections.
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an exact proportion of every thought, word, or deed, that held consort with the Law of the mind or of the spirit; an exact disproportion to every rebellious motion, that hath been conceived by the Law of the flesh against the Law of the mind; and even in this respect he is called NONLATINALPHABET;
an exact proportion of every Thought, word, or deed, that held consort with the Law of the mind or of the Spirit; an exact disproportion to every rebellious motion, that hath been conceived by the Law of the Flesh against the Law of the mind; and even in this respect he is called;
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for so the Original word oft times imports as much as proportion, or an exact measure, by which all proportion or consonancy, all disproportion or dissonancy may be known or notified:
for so the Original word oft times imports as much as proportion, or an exact measure, by which all proportion or consonancy, all disproportion or dissonancy may be known or notified:
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As, if the Base or Diapason be sound and good, every Note or sound of the same instrument doth notifie the measure of its consonancie or dissonancie to it by its own sound.
As, if the Base or Diapason be found and good, every Note or found of the same Instrument does notify the measure of its consonancy or dissonancy to it by its own found.
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And every thought or secret inclination of man, that is consonant to this living Rule or Law, hath more then a Geometrical proportion, a live proportion or Sympathie with him.
And every Thought or secret inclination of man, that is consonant to this living Rule or Law, hath more then a Geometrical proportion, a live proportion or sympathy with him.
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Every thought or inclination of the flesh, that is dissonant to this living Rule, or NONLATINALPHABET, includes, more then a dead disproportion, a live Antipathie to his puritie;
Every Thought or inclination of the Flesh, that is dissonant to this living Rule, or, includes, more then a dead disproportion, a live Antipathy to his purity;
16. But doth the Intent or Inference of the Apostle in that fourth Chapter to the Hebrews, lead us unto any such apprehension or construction as hath been made of his Attributes? It doth,
16. But does the Intent or Inference of the Apostle in that fourth Chapter to the Hebrews, led us unto any such apprehension or construction as hath been made of his Attributes? It does,
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His principal scope or aim was, to admonish his hearers, and in them all, that confess Christ to be the Son of God and their Redeemer, to be vigilant and careful whilest it is called to day, that they do not incur Gods high displeasure,
His principal scope or aim was, to admonish his hearers, and in them all, that confess christ to be the Son of God and their Redeemer, to be vigilant and careful whilst it is called to day, that they do not incur God's high displeasure,
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The Israelites without exception had a promise of entring into the land of Canaan, and under it a promise of entring into a better Rest. But the word preached, saith the Apostle vers. 2. did not profit them, not being mixed with Faith.
The Israelites without exception had a promise of entering into the land of Canaan, and under it a promise of entering into a better Rest. But the word preached, Says the Apostle vers. 2. did not profit them, not being mixed with Faith.
The foolish posteritie of those rebellious Fathers, which were excluded by oath from entring into the land of Canaan, and were consumed in the wildernes, misdeemed, that Gods promise of bringing that Nation into the land of their Rest had been accomplished in the conquest of it by Ioshuah, or in continuance of like victorious success unto themselves.
The foolish posterity of those rebellious Father's, which were excluded by oath from entering into the land of Canaan, and were consumed in the Wilderness, misdeemed, that God's promise of bringing that nation into the land of their Rest had been accomplished in the conquest of it by Joshua, or in Continuance of like victorious success unto themselves.
For neither Christian charitie, nor the Analogie of Christian faith, will permitt us to say or think, that all the Israelites, which were excluded by Oath from entring into the land of Canaan, or of their promised earthly Rest, were also utterly excluded from entring into the Kingdom of heaven.
For neither Christian charity, nor the Analogy of Christian faith, will permit us to say or think, that all the Israelites, which were excluded by Oath from entering into the land of Canaan, or of their promised earthly Rest, were also utterly excluded from entering into the Kingdom of heaven.
For that, which St. Paul saith of the antient heathens, holds true in proportion of the ancient Israelites. God (saith he) winked at these times of ignorance.
For that, which Saint Paul Says of the ancient Heathens, holds true in proportion of the ancient Israelites. God (Says he) winked At these times of ignorance.
and from the diversity of the account, which they must render, in respect of them, which lived before it, St. Paul makes that inference Hebrews. 4. 11. Let us labour therefore to enter into that rest,
and from the diversity of the account, which they must render, in respect of them, which lived before it, Saint Paul makes that Inference Hebrews. 4. 11. Let us labour Therefore to enter into that rest,
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lest any man fall after the same example of unbelief (or disobedience.) The Israelites fell in the wildernes for their disobedience to Gods word written or spoken;
lest any man fallen After the same Exampl of unbelief (or disobedience.) The Israelites fell in the Wilderness for their disobedience to God's word written or spoken;
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Now to fortifie this inference he addeth, ver. 12. Vivus est sermo Dei, The Word or NONLATINALPHABET, to whom wee are to render an accompt, is quick and power full, more piercing then any two edged sword.
Now to fortify this Inference he adds, ver. 12. Vivus est sermon Dei, The Word or, to whom we Are to render an account, is quick and power full, more piercing then any two edged sword.
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vers. 14. unto his eyes, thus opened, when the Judgment shall be set, the bookes, as Daniel saith, were opened, Dan. 7. 10. And this prophecie is unfolded by St. John, Rev. 20. 12. And I saw the dead, small and great, stand before God,
vers. 14. unto his eyes, thus opened, when the Judgement shall be Set, the books, as daniel Says, were opened, Dan. 7. 10. And this prophecy is unfolded by Saint John, Rev. 20. 12. And I saw the dead, small and great, stand before God,
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17. This is the next part of the Process; and by the Books which are opened, the best Interpreters, Ancient and Modern, understand the Books of Conscience, which until that day shall not be unfolded,
17. This is the next part of the Process; and by the Books which Are opened, the best Interpreters, Ancient and Modern, understand the Books of Conscience, which until that day shall not be unfolded,
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Many actual sins, many secret thoughts, or evil words, have been daily practised or entertained by us, wch leave no print or impression in our Phantasies of their passage.
Many actual Sins, many secret thoughts, or evil words, have been daily practised or entertained by us, which leave no print or impression in our Fantasies of their passage.
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But when the Judge shall appear in his Glorie, the Book shall be fully opened, the Character or impression of every sinful thought or action shall then become legible;
But when the Judge shall appear in his Glory, the Book shall be Fully opened, the Character or impression of every sinful Thought or actium shall then become legible;
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and every letter, and every syllable, which hath not been washt away or purified by the Blood of the Lamb, shall be as a stigma, or brand to the Soul and Conscience, wherein it is found,
and every Letter, and every syllable, which hath not been washed away or purified by the Blood of the Lamb, shall be as a stigma, or brand to the Soul and Conscience, wherein it is found,
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as our Omnipotent Alseeing Judge) that we have a great High-priest, that is passed into the heavens, Jesus the Son of God (this is a Title more mild and comfortable then the former of NONLATINALPHABET, The Word of God) Let us hold fast our profession.
as our Omnipotent All-seeing Judge) that we have a great High priest, that is passed into the heavens, jesus the Son of God (this is a Title more mild and comfortable then the former of, The Word of God) Let us hold fast our profession.
Albeit this NONLATINALPHABET, this Eternal Word of God, before whose Judgment Seat we must appear, and to whom we are to render our final accompt, were made flesh, to the end and purpose that the very words of God immediately uttered by himself, which formerly so uttered, did sound nothing but death and destruction to flesh and blood, might become the very food of life, being thus distilled and uttered by an Organ of flesh;
Albeit this, this Eternal Word of God, before whose Judgement Seat we must appear, and to whom we Are to render our final account, were made Flesh, to the end and purpose that the very words of God immediately uttered by himself, which formerly so uttered, did found nothing but death and destruction to Flesh and blood, might become the very food of life, being thus distilled and uttered by an Organ of Flesh;
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To such as received him, saith S. John, he gave this priviledge to become the Sons of God, John 1. 12. But every man (saith the same S. John, 1 Epist. cap. 3. ver. 3.) that hath this hope in him, purifies himself, even as he is pure.
To such as received him, Says S. John, he gave this privilege to become the Sons of God, John 1. 12. But every man (Says the same S. John, 1 Epistle cap. 3. ver. 3.) that hath this hope in him, Purifies himself, even as he is pure.
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For though the wisdome of the flesh did alwayes include an Enmitie unto the puritie of the Divine Nature, yet this Enmitie or Antipathie is most directly against the innocencie and integritie of the Lamb;
For though the Wisdom of the Flesh did always include an Enmity unto the purity of the Divine Nature, yet this Enmity or Antipathy is most directly against the innocence and integrity of the Lamb;
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as seek to become like him in innocencie and puritie of life, but shall in that day manifest himself to the Lion of the Tribe of Judah, to execute vengeance upon all such as have abused his patience and long suffering by continuance in beastlines,
as seek to become like him in innocence and purity of life, but shall in that day manifest himself to the lion of the Tribe of Judah, to execute vengeance upon all such as have abused his patience and long suffering by Continuance in beastliness,
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To shut up all with that of the Prophet Malachi, chap. 3. 2, 3. which is fully Parallel to the former place of S. Paul, Heb. 12. 12, 13. He shall sit as a refiner and parifier of silver,
To shut up all with that of the Prophet Malachi, chap. 3. 2, 3. which is Fully Parallel to the former place of S. Paul, Hebrew 12. 12, 13. He shall fit as a refiner and parifier of silver,
even in this life, as gold and silver (though mingled with dross) which hope to escape that last and Fiery Tryal. And such as hope to be made Kings and Priestes unto our God for ever, must in this life be careful and diligent to practise upon themselves:
even in this life, as gold and silver (though mingled with dross) which hope to escape that last and Fiery Trial. And such as hope to be made Kings and Priests unto our God for ever, must in this life be careful and diligent to practise upon themselves:
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and sending forth Tears:) and then Their Bodies a Living Sacrifice, holie and acceptable. And Lastly, The Sacrifice of Praise, that is, the calves or fruit of the lips;
and sending forth Tears:) and then Their Bodies a Living Sacrifice, holy and acceptable. And Lastly, The Sacrifice of Praise, that is, the calves or fruit of the lips;
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19. The Use of all that is said in this whole third Section, concerning Christs coming to Judgment, is most flagrantly set down in Powerful and moving Expressions, by S. Peter, 2. Epist. 3 Chap. And the short of his Three Inferences, is this, Beloved, I stir up your pure minds by way of remembrance —, knowing that there shall come in the last daies scoffers, walking after their own lusts;
19. The Use of all that is said in this Whole third Section, Concerning Christ coming to Judgement, is most flagrantly Set down in Powerful and moving Expressions, by S. Peter, 2. Epistle 3 Chap. And the short of his Three Inferences, is this, beloved, I stir up your pure minds by Way of remembrance —, knowing that there shall come in the last days scoffers, walking After their own Lustiest;
looking for, and hasting to the coming of the day of God? Seeing that ye look for these things, be diligent that ye may be found of him in Peace, without spot, and blemish;
looking for, and hasting to the coming of the day of God? Seeing that you look for these things, be diligent that you may be found of him in Peace, without spot, and blemish;
Ye therefore, Seeing ye know all these Things before, beware, lest ye also, being led away with the Error of the wicked, fall from your own stedfastnesse:
the Therefore, Seeing you know all 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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OF The Five General Heades, Proposed in the so oft mentioned ninth Chapter, wee have (after a sort) dispatched The First Three. The Fourth was, The Parties to be judged;
OF The Five General Heads, Proposed in the so oft mentioned ninth Chapter, we have (After a sort) dispatched The First Three. The Fourth was, The Parties to be judged;
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Of Those that shall be found alive at the Coming of our Lord, I shall say no more then This (Till I come to the fift Head, touching the Final Award:) The One Distinction shall stand with great Boldness,
Of Those that shall be found alive At the Coming of our Lord, I shall say no more then This (Till I come to the fift Head, touching the Final Award:) The One Distinction shall stand with great Boldness,
Of those that sleep in the Dust, The Dead in Christ shall rise first, and having happily passed the Judgement of Discussion, shall be amazed at the strangeness of their own salvation so far beyond all they looked for.
Of those that sleep in the Dust, The Dead in christ shall rise First, and having happily passed the Judgement of Discussion, shall be amazed At the strangeness of their own salvation so Far beyond all they looked for.
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to receive the Dreadfull sentence of Our most worthie Iudge Eternal, and to put on such immortalitie as shall onely make them Capable of The Wages of Sin which is eternall Death, or Endless vivacitie unto Torments.
to receive the Dreadful sentence of Our most worthy Judge Eternal, and to put on such immortality as shall only make them Capable of The Wages of since which is Eternal Death, or Endless vivacity unto Torments.
Behold I will cause breath to enter into you and ye shall live &c. John. 5. 28. Marvel not at This! for the hour is coming, in which all that are in the Graves shall hear His voice, And shall come forth; They that have done Good to the resurrection of life;
Behold I will cause breath to enter into you and you shall live etc. John. 5. 28. Marvel not At This! for the hour is coming, in which all that Are in the Graves shall hear His voice, And shall come forth; They that have done Good to the resurrection of life;
Iesus said, I am the resurrection and the life &c. The Beleif of This Article of the Resurrection, of High concernment; malignantly oppugned by Satan and his agents:
Iesus said, I am the resurrection and the life etc. The Belief of This Article of the Resurrection, of High concernment; malignantly oppugned by Satan and his agents:
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1. SO Admirable is the Constancie of the Celestial Bodies, in their courses, that every unusuall Spectacle in the heavens, be it but the appearance of a Comet in the air, or of 2 Sunnes, whereof the one is in the air, not in the heaven;
1. SO Admirable is the Constancy of the Celestial Bodies, in their courses, that every unusual Spectacle in the heavens, be it but the appearance of a Cometam in the air, or of 2 Suns, whereof the one is in the air, not in the heaven;
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and subvert, and unto whose speedie surprizal, or utter subversion, flesh and blood have been in all Ages most prone to yeild their consent and furtherance.
and subvert, and unto whose speedy surprisal, or utter subversion, Flesh and blood have been in all Ages most prove to yield their consent and furtherance.
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as now it is, with that strange alteration described by St. John, Rev. 6. 12, 13. as, that the pale moon shall be turned into blood; that the Sun, which now dazles our eyes with its brightnes, shall becom as black as a sackcloth of hair;
as now it is, with that strange alteration described by Saint John, Rev. 6. 12, 13. as, that the pale moon shall be turned into blood; that the Sun, which now dazzles our eyes with its brightness, shall become as black as a Sackcloth of hair;
or that the fixed stars, which have continued their March from East to West without check or controll for almost 6000 yeares (and yet have kept their ranks without any declination to the right hand or to the left) shall then begin to reel and stagger like so many drunken men,
or that the fixed Stars, which have continued their March from East to West without check or control for almost 6000 Years (and yet have kept their ranks without any declination to the right hand or to the left) shall then begin to reel and stagger like so many drunken men,
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and loss of life and external senses a gainfull exchange, if by their loss we might be exempted or acquit from those fearfull Sights, wherewith the eyes, or from those hideous noyses, wherewith the eares and hearts of all then living shall be filled.
and loss of life and external Senses a gainful exchange, if by their loss we might be exempted or acquit from those fearful Sights, wherewith the eyes, or from those hideous noises, wherewith the ears and hearts of all then living shall be filled.
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doth, for the most part, benum our senses, enfeeble our faith, and dead our apprehensions, either of the Terrours of that day, or of the joyes, that shall ensue unto all them that do escape them.
does, for the most part, Benum our Senses, enfeeble our faith, and dead our apprehensions, either of the Terrors of that day, or of the Joys, that shall ensue unto all them that do escape them.
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Whilst we think of death, or of their estate which have been long dead and consumed in the grave, we say in our hearts, not as the Psalmist did, Lord shall the dead praise thee? but shall the dead fear thee, O Lord? shall such as descend into the pit, are covered with dust,
While we think of death, or of their estate which have been long dead and consumed in the grave, we say in our hearts, not as the Psalmist did, Lord shall the dead praise thee? but shall the dead Fear thee, Oh Lord? shall such as descend into the pit, Are covered with dust,
As Christ Crucified was the main stumbling-block to the Iew: So the preaching of his Resurrection, and of our hopes of a joyful Resurrection by the power and virtue of His, was the main rock of offence, of Contradiction,
As christ crucified was the main stumbling-block to the Iew: So the preaching of his Resurrection, and of our hope's of a joyful Resurrection by the power and virtue of His, was the main rock of offence, of Contradiction,
When the Athenians, saith S. Luke, Act. 17. 32. (these were the most civil and learned people amongst the Heathen) heard of the Resurrection of the dead, some mocked:
When the Athenians, Says S. Lycia, Act. 17. 32. (these were the most civil and learned people among the Heathen) herd of the Resurrection of the dead, Some mocked:
for Denys of Areopagus, and a woman named Damaris, with some others, did believe Paul; But these were but a few in respect of them that did not believe, or did mock him.
for Denys of Areopagus, and a woman nam Damaris, with Some Others, did believe Paul; But these were but a few in respect of them that did not believe, or did mock him.
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that The same motives or temptations, which drew the heathen to contradict or oppugn the truth, will abate or weaken the Assent of Christians unto the same truth unless they be removed by discovery of their original error.
that The same motives or temptations, which drew the heathen to contradict or oppugn the truth, will abate or weaken the Assent of Christians unto the same truth unless they be removed by discovery of their original error.
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The First of such as denied the Divine Providence over men, or did confine it to this transitory life without expectation of any account or reckoning to be made after death.
The First of such as denied the Divine Providence over men, or did confine it to this transitory life without expectation of any account or reckoning to be made After death.
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All such as denied either the Divine Providence, or the Immortality of the Soul, all such as doubted or were ignorant of either of these truths, did likewise deny,
All such as denied either the Divine Providence, or the Immortality of the Soul, all such as doubted or were ignorant of either of these truths, did likewise deny,
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neither all, nor most of such as did deny, or were ignorant, or doubtful of the Resurrection of the body, did either deny or were ignorant or doubtful of the immortality of the soul.
neither all, nor most of such as did deny, or were ignorant, or doubtful of the Resurrection of the body, did either deny or were ignorant or doubtful of the immortality of the soul.
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or for the most part, ignorant of the Resurrection of the body, when as in this Church of Corinth, which God had visibly graced with many excellent gifts of the Spirit, there were some, a great sort too many, which said, There was no Resurrection of the dead;
or for the most part, ignorant of the Resurrection of the body, when as in this Church of Corinth, which God had visibly graced with many excellent Gifts of the Spirit, there were Some, a great sort too many, which said, There was no Resurrection of the dead;
and the Thessalonians, a people docile and apt to take the impression or most lively character of Christianity, a people excelling other Christians in brotherly love, were ignorant, in part, of this great Mystery,
and the Thessalonians, a people docile and apt to take the impression or most lively character of Christianity, a people excelling other Christians in brotherly love, were ignorant, in part, of this great Mystery,
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and from their ignorance or scant measure of knowledge in it, did mourn beyond measure for their dead, 1 Thess. 4. 13, &c. Of these Corinthians and Thessalonians, and of the Heathens, that of our Saviour unto the Sadduces, Matth. 22. 29. is most true.
and from their ignorance or scant measure of knowledge in it, did mourn beyond measure for their dead, 1 Thess 4. 13, etc. Of these Corinthians and Thessalonians, and of the heathens, that of our Saviour unto the Sadducees, Matthew 22. 29. is most true.
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They therefore erred because they knew not the Scriptures, nor the Power of God. We are then, First, To remove that Obstacle of Impossibility, which is pretended from Nature,
They Therefore erred Because they knew not the Scriptures, nor the Power of God. We Are then, First, To remove that Obstacle of Impossibility, which is pretended from Nature,
There were, though not in any one Sect of their Philosophers, yet in divers Sects, such scattered Reliques or Fragments of this Eternal Truth, as, being skilfully put together, will represent more then most Christians conceive of it.
There were, though not in any one Sect of their Philosophers, yet in diverse Sects, such scattered Relics or Fragments of this Eternal Truth, as, being skilfully put together, will represent more then most Christians conceive of it.
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And as a Mariner may without loss undertake the government of divers Ships successively, so one and the same reasonable soul might guide or manage sundry bodies.
And as a Mariner may without loss undertake the government of diverse Ships successively, so one and the same reasonable soul might guide or manage sundry bodies.
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That antient Opinion fathered upon Pythagoras; That the soules of men after their departure from their proper bodies, did (according to their several demeanors) enter into bruit Beasts, or other creatures. The souls, of men which had been given to spoil and raven, were, in this Philosophers opinion, to be imprisoned in the bodies of Wolves, of Lyons, or Tygers.
That ancient Opinion fathered upon Pythagoras; That the Souls of men After their departure from their proper bodies, did (according to their several demeanours) enter into bruit Beasts, or other creatures. The Souls, of men which had been given to spoil and raven, were, in this Philosophers opinion, to be imprisoned in the bodies of Wolves, of Lyons, or Tigers.
This Metempsychosis, or flitting of mens souls into the bodies of beasts, is described by Ovid in the 15. of his Metamorphosis, seeking to give some countenance to his poetical fictions from Pythagoras his Philosophical opinion plausible in ancient times.
This Metempsychosis, or flitting of men's Souls into the bodies of beasts, is described by Ovid in the 15. of his Metamorphosis, seeking to give Some countenance to his poetical fictions from Pythagoras his Philosophical opinion plausible in ancient times.
and laboured by all means to perswade others to like abstinence, lest by killing or devouring them, they might indeed kill or devour their dearest friends, kinsfolks, or neighbors.
and laboured by all means to persuade Others to like abstinence, lest by killing or devouring them, they might indeed kill or devour their dearest Friends, kinsfolks, or neighbours.
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Thus Pythagoras himself thought that Euphorbus his soul was come into his body, that he himself had been present at the siege of Troy in the shape and likeness of him that was called then Euphorbus; whose body was turned to dust long before any part of this Pythagoras his body was framed.
Thus Pythagoras himself Thought that Euphorbus his soul was come into his body, that he himself had been present At the siege of Troy in the shape and likeness of him that was called then Euphorbus; whose body was turned to dust long before any part of this Pythagoras his body was framed.
Both These, Tully had Collected (as he professes in his Book, De Senectute) from the followers of Pythagoras, of Socrates, and Plato. These Both, he, (or the Person he makes Speaker there) repeats in his piece, De Somnio Scipionis. — Tu vero — sic habeto, Te non esse mortalem, sed corpus hoc;
Both These, Tully had Collected (as he Professes in his Book, De Senectute) from the followers of Pythagoras, of Socrates, and Plato. These Both, he, (or the Person he makes Speaker there) repeats in his piece, De Somnio Scipio's. — Tu vero — sic habeto, Te non esse mortalem, sed corpus hoc;
Yet were it possible (or had God to whom all things are possible so appointed) that one and the same immortal soul of man should have its habitation in two, three, or more, distinct bodies;
Yet were it possible (or had God to whom all things Are possible so appointed) that one and the same immortal soul of man should have its habitation in two, three, or more, distinct bodies;
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And one of Plato 's general Principles was, That the humane soul was in the body tanquam nauta in nave, after such a manner as the Master Mariner is in the ship to direct and guide it.
And one of Plato is general Principles was, That the humane soul was in the body tanquam nauta in nave, After such a manner as the Master Mariner is in the ship to Direct and guide it.
They did not err against, at least their error includes no opposition unto, the Power of God. For if it had pleased him thus to place the soul in the body,
They did not err against, At lest their error includes no opposition unto, the Power of God. For if it had pleased him thus to place the soul in the body,
Nor did their error include any denial of the Power of God, but rather an approach or step to the discovery or acknowledgement of it, against modern Atheists.
Nor did their error include any denial of the Power of God, but rather an approach or step to the discovery or acknowledgement of it, against modern Atheists.
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These were the Genethliaci, or Nativitie-Casters; of whom S. Augustine (out of Varro) speaks, Lib. 22. De Civitate Dei, Cap. 28. The time, which (as That Father there saies) they prefixed for this NONLATINALPHABET,
These were the Genethliaci, or Nativitie-Casters; of whom S. Augustine (out of Varro) speaks, Lib. 22. De Civitate Dei, Cap. 28. The time, which (as That Father there Says) they prefixed for this,
This particular errour of theirs, took its original from an errour common to most Philosophers, whose generally affected custom it hath been, to assign some External cause of every External or visible Effect.
This particular error of theirs, took its original from an error Common to most Philosophers, whose generally affected custom it hath been, to assign Some External cause of every External or visible Effect.
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And some modern Astrologers make the heavens such total causes of Sublunary Effects, that if the position and conjunction of stars should possibly come to be the self same again,
And Some modern Astrologers make the heavens such total Causes of Sublunary Effects, that if the position and conjunction of Stars should possibly come to be the self same again,
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If the influence of the stars were the full and total cause of the Sublunary Effects, it would follow directly, that when the conjunction of Stars, which 〈 … 〉 his influence, returned the same again which it had been 〈 … 〉 years more or fewer) the Sublunary Effects or events should be the same,
If the influence of the Stars were the full and total cause of the Sublunary Effects, it would follow directly, that when the conjunction of Stars, which 〈 … 〉 his influence, returned the same again which it had been 〈 … 〉 Years more or fewer) the Sublunary Effects or events should be the same,
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and (for ought I know) they did err in denying, or not avouching the Immortalitie of the soul. But herein they come the nearest to us Christians in this Article, That they held it possible,
and (for ought I know) they did err in denying, or not avouching the Immortality of the soul. But herein they come the nearest to us Christians in this Article, That they held it possible,
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and agreeable to Nature, for one and the same body, for one and the same man, consisting of body and soul, which had been dissolved for many thousand yeares before, to be restored to life again.
and agreeable to Nature, for one and the same body, for one and the same man, consisting of body and soul, which had been dissolved for many thousand Years before, to be restored to life again.
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But whereas they thought the conjunction of stars to be the full and total cause of sublunary effects, let us suppose Gods Will, or Powerfull Ordinance, to be the sole cause of all things,
But whereas they Thought the conjunction of Stars to be the full and total cause of sublunary effects, let us suppose God's Will, or Powerful Ordinance, to be the sole cause of all things,
For his Will, as it is more powerfull then all the influence of stars, so is it more truly One and the same then any conjunction or aspect of stars can be;
For his Will, as it is more powerful then all the influence of Stars, so is it more truly One and the same then any conjunction or aspect of Stars can be;
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who holding the Immortalitie of the soul, hold it withall to be an Antecedent so necessary for evincing the future Resurrection of the body (or restauration of the same man who dyes) that if the soul were not immortal, there could be no resurrection of the body, no Identical restauration of men that perish and are consumed to dust.
who holding the Immortality of the soul, hold it withal to be an Antecedent so necessary for evincing the future Resurrection of the body (or restauration of the same man who dies) that if the soul were not immortal, there could be no resurrection of the body, no Identical restauration of men that perish and Are consumed to dust.
They which deny the Immortalitie of the soul, do therefore erre because they know not the Scriptures, nor the Will of God revealed in them concerning the state of the soul after death.
They which deny the Immortality of the soul, do Therefore err Because they know not the Scriptures, nor the Will of God revealed in them Concerning the state of the soul After death.
That God likewise did take the souls of the faithful into his custody at their departure from their bodies, our Saviour long before had taught us, in his Answer to the Sadduces, Matth. 22. 31, 32. As touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying? I am the God of Abraham, and the God of Isaac, and the God of Jacob. God is not the God of the dead but of the living.
That God likewise did take the Souls of the faithful into his custody At their departure from their bodies, our Saviour long before had taught us, in his Answer to the Sadducees, Matthew 22. 31, 32. As touching the resurrection of the dead, have you not read that which was spoken unto you by God, saying? I am the God of Abraham, and the God of Isaac, and the God of Jacob. God is not the God of the dead but of the living.
but this their ignorance supposeth an ignorance or denial of the Power of God. For God, who is able out of stones to raise up children unto Abraham, is no less powerful perfectly to restore the self same body and soul which now are,
but this their ignorance Supposeth an ignorance or denial of the Power of God. For God, who is able out of stones to raise up children unto Abraham, is no less powerful perfectly to restore the self same body and soul which now Are,
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All these Propositions are Objectively Possible, that is, they imply no Contradiction in nature; and, not implying any contradiction in nature, they are the proper Objects of Omnipotent Power.
All these Propositions Are Objectively Possible, that is, they imply no Contradiction in nature; and, not implying any contradiction in nature, they Are the proper Objects of Omnipotent Power.
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To begin with the Second Proposition [ Although all things created were resolved into nothing, God is able to make them again the self same numerical substances, that they sometime were, or now are. ]
To begin with the Second Proposition [ Although all things created were resolved into nothing, God is able to make them again the self same numerical substances, that they sometime were, or now Are. ]
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otherwise it was impossible for them actually to have been. Now this Possibility (allotted to every thing before it be) of being numerically what it is (or hath been) was not limited unto This or That set Point or tract of time, but was of it self, indifferent unto all times, from eternitie.
otherwise it was impossible for them actually to have been. Now this Possibility (allotted to every thing before it be) of being numerically what it is (or hath been) was not limited unto This or That Set Point or tract of time, but was of it self, indifferent unto all times, from eternity.
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All the Coexistence, which any thing created hath with this or that part of time, is not from any essentiall dependence which it hath on this or that time,
All the Coexistence, which any thing created hath with this or that part of time, is not from any essential dependence which it hath on this or that time,
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or, if their birth or production had been deferred till a hundred years after this present time, they might by their Creators appointment be Then the same men that now they are.
or, if their birth or production had been deferred till a hundred Years After this present time, they might by their Creators appointment be Then the same men that now they Are.
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For, Possibilitie is perpetuall, and at all times reducible into Act, whensoever it shall please the Creator to appoint or allott it actuall Being or existence.
For, Possibility is perpetual, and At all times reducible into Act, whensoever it shall please the Creator to appoint or allot it actual Being or existence.
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The omiting or forbearance to bring Possibilitie into Act, in the time past, doth not lapse it more then pro illâ vice. It leaves us this possibilitie, now truly to say;
The omitting or forbearance to bring Possibility into Act, in the time past, does not lapse it more then Pro illâ vice. It leaves us this possibility, now truly to say;
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As every body indued with Colour is alwayes visible, though there be no eye present to look upon it, (for it is therefore truely visible, in that any creature endued with sight may actually see it so often as it shall please to look upon it:) So, every thing which implies no contradiction in nature, is always truely Possible;
As every body endued with Colour is always visible, though there be no eye present to look upon it, (for it is Therefore truly visible, in that any creature endued with sighed may actually see it so often as it shall please to look upon it:) So, every thing which Implies no contradiction in nature, is always truly Possible;
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Both acts are proper only unto the Omnipotent Creator. Suppose then some man or Angel had been annihilated by his Omnipotent Power a thousand years ago;
Both acts Are proper only unto the Omnipotent Creator. Suppose then Some man or Angel had been annihilated by his Omnipotent Power a thousand Years ago;
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Adam the firstman was Created upon the 6. day from the beginning of time, wherein the heavens and earth were made of nothing. Now no distinction of time, which did then begin to be;
Adam the firstman was Created upon the 6. day from the beginning of time, wherein the heavens and earth were made of nothing. Now no distinction of time, which did then begin to be;
no secret power or vertue of time, (which is but a circumstance of things that are) could either hinder or limit the Creators Power for creating of Adam upon the first day,
no secret power or virtue of time, (which is but a circumstance of things that Are) could either hinder or limit the Creators Power for creating of Adam upon the First day,
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Admitting his Creation had been deferred untill the twelfth day, this deferring of his Creation could have been no lett or hinderance why he might not have been the self same man which was created the sixth day.
Admitting his Creation had been deferred until the twelfth day, this deferring of his Creation could have been no let or hindrance why he might not have been the self same man which was created the sixth day.
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The Models of all things created, or possible to be created, are more certainly, and more constantly contained in the Almighty Creators Power or Wisedom, then any Models which man can make, are in mans power and skill.
The Models of all things created, or possible to be created, Are more Certainly, and more constantly contained in the Almighty Creators Power or Wisdom, then any Models which man can make, Are in men power and skill.
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And so are all the creatures likewise more exactly answerable to the Models contained in his Power and Wisdom, then any bullet or other materialls can be to the mould, wherein they are cast.
And so Are all the creatures likewise more exactly answerable to the Models contained in his Power and Wisdom, then any bullet or other materials can be to the mould, wherein they Are cast.
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This Annihilation supposed, there is no impossibilitie or difficultie imaginable, why he might not upon the twelfth or thirteenth day have been created again the self same man he was upon the sixth day;
This Annihilation supposed, there is no impossibility or difficulty imaginable, why he might not upon the twelfth or thirteenth day have been created again the self same man he was upon the sixth day;
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seeing it was possible for God to have deferred his Creation till that day, and yet to have created him the self same individall person, that was created upon the sixth day.
seeing it was possible for God to have deferred his Creation till that day, and yet to have created him the self same individall person, that was created upon the sixth day.
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nor the supposed exercise of the same power in annihilating him the eighth day, could breed any prejudice to the possibilitie of being created the self same man upon the twelfth or thirteenth day, which he had been from his first Creation to his annihilation.
nor the supposed exercise of the same power in annihilating him the eighth day, could breed any prejudice to the possibility of being created the self same man upon the twelfth or thirteenth day, which he had been from his First Creation to his annihilation.
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Admit then, That God had resolved the first man Adam into nothing at the very first instant, wherein he did eat the forbidden fruit, with purpose not to create him again untill the last trumpet shall sound to Judgement;
Admit then, That God had resolved the First man Adam into nothing At the very First instant, wherein he did eat the forbidden fruit, with purpose not to create him again until the last trumpet shall found to Judgement;
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as if he had suffered him to live but one day, and had called him at even unto Judgment or a final accompt as terrible as in that last day it shall be to all that die in their sins.
as if he had suffered him to live but one day, and had called him At even unto Judgement or a final account as terrible as in that last day it shall be to all that die in their Sins.
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although they had been annihilated or turned to nothing, we must needs acknowledge it as a fruit or effect of the same Power, to re-unite every mans soul and body again at the last day;
although they had been annihilated or turned to nothing, we must needs acknowledge it as a fruit or Effect of the same Power, to reunite every men soul and body again At the last day;
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Qui ergo nihil fuer as priusquam esses, idem nihil factus, cum esse desieris, cur non posses esse rursus de nihilo ejusdem ipsius Auctoris voluntate, qui te voluit esse ex nihilo? Quid novi tibi eveniet? qui non eras, factus es: cumiterum non eris, fies.
Qui ergo nihil fuer as priusquam esses, idem nihil factus, cum esse desieris, cur non poss esse Rursus de nihilo ejusdem Himself Auctoris voluntate, qui te voluit esse ex nihilo? Quid novi tibi eveniet? qui non eras, factus es: cumiterum non eris, fies.
and with great subtilty of wit and strength of Argument prove out of the Article of Gods Omnipotencie, unto which all Possibilitie meerly Logical, (or which implies no evident contradiction in nature) is alwayes subject and obedient.
and with great subtlety of wit and strength of Argument prove out of the Article of God's Omnipotency, unto which all Possibility merely Logical, (or which Implies no evident contradiction in nature) is always Subject and obedient.
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But of This, as of most other Orthodoxal Doctrines or Principles of Faith, wherein we hold communion and consort with the Roman Church, the modern Advocates of that Church, the Jesuites especially, make a very malicious and Sinister use.
But of This, as of most other Orthodoxal Doctrines or Principles of Faith, wherein we hold communion and consort with the Roman Church, the modern Advocates of that Church, the Jesuits especially, make a very malicious and Sinister use.
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The most learned amongst the modern Jesuites, being pressed by our Writers with the gross absurdities and scandalous inconveniences, which necessarily follow upon their doctrine of Transubstantiation, or of Christs local Circumscriptive bodily presence in the blessed Sacrament;
The most learned among the modern Jesuits, being pressed by our Writers with the gross absurdities and scandalous inconveniences, which necessarily follow upon their Doctrine of Transubstantiation, or of Christ local Circumscriptive bodily presence in the blessed Sacrament;
Their only hope is, that this General Doctrine being made plausible by them, they shall be able to make their quarrel Just, not in it self, but upon expected advantage;
Their only hope is, that this General Doctrine being made plausible by them, they shall be able to make their quarrel Just, not in it self, but upon expected advantage;
But such is our adversaries confidence of Christs promise to St. Peter, I have prayed for thee, that thy faith shall not fail, Luke 22. 32. and of the Popes authority,
But such is our Adversaries confidence of Christ promise to Saint Peter, I have prayed for thee, that thy faith shall not fail, Lycia 22. 32. and of the Popes Authority,
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that whatsoever doctrine the Pope shall deliver ex Cathedra (as he hath done this doctrine of Transubstantiation) for a point of Faith, they think God bound in Justice to use his absolute and Omnipotent power to make it true.
that whatsoever Doctrine the Pope shall deliver ex Cathedra (as he hath done this Doctrine of Transubstantiation) for a point of Faith, they think God bound in justice to use his absolute and Omnipotent power to make it true.
For if the Pope or the visible Romish Church could possibly err in this or any other point of faith, God (by their doctrine) should fail in the performance of his former general promise, which undoubtedly he will not do,
For if the Pope or the visible Romish Church could possibly err in this or any other point of faith, God (by their Doctrine) should fail in the performance of his former general promise, which undoubtedly he will not do,
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And the former Principle or Antecedent [ That God is able to create the self same body as often as it pleases him ] will never infer their intended Conclusion.
And the former Principle or Antecedent [ That God is able to create the self same body as often as it Pleases him ] will never infer their intended Conclusion.
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or in all places at all times wherein that blessed Sacrament shall be celebrated, is one of those things, which, according to their rules as well as ours, cannot be done,
or in all places At all times wherein that blessed Sacrament shall be celebrated, is one of those things, which, according to their rules as well as ours, cannot be done,
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All the former Instances or Cases possible, concerning Gods Power to make one and the same man again after he had been annihilated, are most unlike to their intended Conclusion.
All the former Instances or Cases possible, Concerning God's Power to make one and the same man again After he had been annihilated, Are most unlike to their intended Conclusion.
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Not only these Assertions, but the dissimilitude also of the Case in question, to the former Cases, will be immediately made clear from the very Definition of Creation.
Not only these Assertions, but the dissimilitude also of the Case in question, to the former Cases, will be immediately made clear from the very Definition of Creation.
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and to make the self same Body which formerly had been, but is resolved into Nothing, out of Nothing again, is but a second exercise of his Creative Power;
and to make the self same Body which formerly had been, but is resolved into Nothing, out of Nothing again, is but a second exercise of his Creative Power;
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Now to make that very thing begin to be, or to begin to be out of nothing, which already actually is, is something, is immortal, and more glorious then any other creature, implies a manifest Contradiction.
Now to make that very thing begin to be, or to begin to be out of nothing, which already actually is, is something, is immortal, and more glorious then any other creature, Implies a manifest Contradiction.
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or cease to be, before it can be created again (seeing creation is the making of that, which is not, out of Nothing) or be made again by means miraculous.
or cease to be, before it can be created again (seeing creation is the making of that, which is not, out of Nothing) or be made again by means miraculous.
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12. So it fares with our Adversaries in this Argument, as it doth with Boot-halers or night-riders which have caught an unlawful prey, being hotly pursued by the right owners.
12. So it fares with our Adversaries in this Argument, as it does with Boot-halers or night-riders which have caught an unlawful prey, being hotly pursued by the right owners.
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Through the ignorance or carelesness of Gods people, which should have kept a better watch over their own souls, the Romish Priests had made a gainful prey by transporting the native sense of our Saviours Words in the institution of the Sacrament to justifie the doctrine of Transubstantiation. And since they have been pursued by reformed Writers,
Through the ignorance or carelessness of God's people, which should have kept a better watch over their own Souls, the Romish Priests had made a gainful prey by transporting the native sense of our Saviors Words in the Institution of the Sacrament to justify the Doctrine of Transubstantiation. And since they have been pursued by reformed Writers,
Some of them seek to maintain Christs local presence or Transubstantiation by the former doctrine of Gods Almighty Power, which is able to create one and the same body often:
some of them seek to maintain Christ local presence or Transubstantiation by the former Doctrine of God's Almighty Power, which is able to create one and the same body often:
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Others seek to maintain the same doctrine, and carry away the prey by the manner of Angelical motion from one place to another in an instant or moment of time.
Others seek to maintain the same Doctrine, and carry away the prey by the manner of Angelical motion from one place to Another in an instant or moment of time.
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Others seek to maintain the same doctrine by the infinitie of divisible quantities; (as if it were possible for a flies wing to overspread the whole earth,
Others seek to maintain the same Doctrine by the infinity of divisible quantities; (as if it were possible for a flies wing to overspread the Whole earth,
None of them dare pitch upon any or all of these wayes or imaginations, or put the Case upon this issue, Whether any of them be in nature possible or agreeable to the Analogie of Faith:
None of them Dare pitch upon any or all of these ways or Imaginations, or put the Case upon this issue, Whither any of them be in nature possible or agreeable to the Analogy of Faith:
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which is no better agreement, then if amongst a multitude of unlearned men, one of them should maintain, that snow is white, another black, another pawn his estate that it is blew, and a fourth that it is green, and yet in the end refer themselves to be tried by some Philosopher, which had written of the nature of Snow in a language that none of them understands, whose books they know not where to find.
which is no better agreement, then if among a multitude of unlearned men, one of them should maintain, that snow is white, Another black, Another pawn his estate that it is blue, and a fourth that it is green, and yet in the end refer themselves to be tried by Some Philosopher, which had written of the nature of Snow in a language that none of them understands, whose books they know not where to find.
albeit that Council under pain of curse enjoyneth all Christians to believe, That there is a true Conversion of the bread into the substance of Christs Body,
albeit that Council under pain of curse enjoineth all Christians to believe, That there is a true Conversion of the bred into the substance of Christ Body,
such as may be between the Jews, the Turks, the Heathens, and the Arian hereticks which denied the Divinity of Christ, to rob or spoil the Orthodoxal or true Catholick Christians.
such as may be between the jews, the Turks, the heathens, and the Arian Heretics which denied the Divinity of christ, to rob or spoil the Orthodoxal or true Catholic Christians.
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the first Resurrection from death in sin to newness of life, is the mean most necessary for attaining this joyful and happy End. Now as the second Resurrection from bodily death unto glory, is the End of the first Resurrection from sin to newness of life:
the First Resurrection from death in since to newness of life, is the mean most necessary for attaining this joyful and happy End. Now as the second Resurrection from bodily death unto glory, is the End of the First Resurrection from since to newness of life:
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And although the Omnipotent Power of God, by which all things were created of nothing, be the most prime and powerful Cause of the second Resurrection; yet of our Resurrection unto that Glory and Immortality, whereof Christ is now possest, Christ, as man, is not only the Idaeal or Exemplarie, but the immediate Efficient, or working Cause also:
And although the Omnipotent Power of God, by which all things were created of nothing, be the most prime and powerful Cause of the second Resurrection; yet of our Resurrection unto that Glory and Immortality, whereof christ is now possessed, christ, as man, is not only the Idaeal or Exemplary, but the immediate Efficient, or working Cause also:
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But unto the real participation of this All-powerful Influence from Christs humanity, by which the dead shall be quickned, by which these mortal bodies shall be cloathed with glory and immortality, the bodily or local presence of Christ is not required by the Romish Church. It doth not hold it necessary, that all or any body, which shall be quickened or raised to Glorie, shall first swallow Christs Body, or be touched by it.
But unto the real participation of this All-powerful Influence from Christ humanity, by which the dead shall be quickened, by which these Mortal bodies shall be clothed with glory and immortality, the bodily or local presence of christ is not required by the Romish Church. It does not hold it necessary, that all or any body, which shall be quickened or raised to Glory, shall First swallow Christ Body, or be touched by it.
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Of Angelical ministerie or service for gathering the dispersed reliques of mens bodies, which have been dissolved by death, some use there shall be in the last day,
Of Angelical Ministry or service for gathering the dispersed Relics of men's bodies, which have been dissolved by death, Some use there shall be in the last day,
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There shall be no need then of Transubstantiating Sacramental bread into Christs Body, or wine into his bloud for giving life unto those, that have been long dead,
There shall be no need then of Transubstantiating Sacramental bred into Christ Body, or wine into his blood for giving life unto those, that have been long dead,
shall not the souls of all, which receive him in the Sacrament by Faith and true repentance, be raised to Newness of life by the same virtual presence, without any local touch of His Body, but only by that sweet Influence, which daily issueth from this Sun of righteousness now placed at the Right hand of God as in its proper Sphere.
shall not the Souls of all, which receive him in the Sacrament by Faith and true Repentance, be raised to Newness of life by the same virtual presence, without any local touch of His Body, but only by that sweet Influence, which daily issueth from this Sun of righteousness now placed At the Right hand of God as in its proper Sphere.
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the next branch of the same Question is, in what particular manner they shall de Facto arise? as whether by Gods Creative Power, by which he made all things of nothing;
the next branch of the same Question is, in what particular manner they shall de Facto arise? as whither by God's Creative Power, by which he made all things of nothing;
or by his Conservative Power, by which he preserveth all things that are, in their proper Being; or advanceth them to an higher estate or better Tenure of Being?
or by his Conservative Power, by which he Preserveth all things that Are, in their proper Being; or Advanceth them to an higher estate or better Tenure of Being?
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The second Question or Quaerie is, With what kind of bodies shall the dead arise? Whether with the self same bodies wherein they died? Or if not every way the same, what alteration or change shall be wrought in them?
The second Question or Query is, With what kind of bodies shall the dead arise? Whither with the self same bodies wherein they died? Or if not every Way the same, what alteration or change shall be wrought in them?
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Unto Both these Questions our Apostle vouchsafeth but this one Answer, NONLATINALPHABET O Fool! that which thou sowest is not quickened, except it die.
Unto Both these Questions our Apostle vouchsafeth but this one Answer, Oh Fool! that which thou sowest is not quickened, except it die.
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But this Answer may seem in the first place to break the Rule of Christian Charity: For many of these Corinthians, though in this point of the Resurrection erroneous and ignorant, were yet Christian, though weak brethren; and the Law is general:
But this Answer may seem in the First place to break the Rule of Christian Charity: For many of these Corinthians, though in this point of the Resurrection erroneous and ignorant, were yet Christian, though weak brothers; and the Law is general:
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But this sentence they do not incur, out of whose mouthes these or the like speeches issue by way of just reproof or instruction; as from a Master to his Scholers,
But this sentence they do not incur, out of whose mouths these or the like Speeches issue by Way of just reproof or instruction; as from a Master to his Scholars,
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In these cases, or upon these occasions, their censure passeth rather upon the folly, then upon the persons of them, whom they so chastise, correct, or seek to instruct.
In these cases, or upon these occasions, their censure passes rather upon the folly, then upon the Persons of them, whom they so chastise, correct, or seek to instruct.
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And it is not altogether impertinent which some have noted upon that place, That our Apostles censure doth not aim at any particular or determinate person, but it is indefinitely directed to all those, which seriously make the former questions, either concerning the Possibilitie of mens arising from the dead,
And it is not altogether impertinent which Some have noted upon that place, That our Apostles censure does not aim At any particular or determinate person, but it is indefinitely directed to all those, which seriously make the former questions, either Concerning the Possibility of men's arising from the dead,
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But many such, as will confess his reason or Argument to be free from breach of Christian Charitie or good manners, will question the Logical strength or pertinence of it.
But many such, as will confess his reason or Argument to be free from breach of Christian Charity or good manners, will question the Logical strength or pertinence of it.
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As first, How the dayly experiment of seed-corn, which first dies and is quickned again, can inferr the Fundamental conclusion by our Apostle intended;
As First, How the daily experiment of seed-corn, which First die and is quickened again, can infer the Fundamental conclusion by our Apostle intended;
and their Reliques dispersed into so many several Elements, or places, that if the seed-corn which men sow, were but dispersed into half so many places;
and their Relics dispersed into so many several Elements, or places, that if the seed-corn which men sow, were but dispersed into half so many places;
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Secondly, admitting this yearly experiment of the seed dying and reviving were of force sufficient to inforce our belief of the former conclusion, that the bodies of men dead may be raised to life again,
Secondly, admitting this yearly experiment of the seed dying and reviving were of force sufficient to enforce our belief of the former conclusion, that the bodies of men dead may be raised to life again,
yet the manner or ground of his inference would be impertinent, if not contradictory to the principal conclusion intended by him, which we are bound explicitly to believe.
yet the manner or ground of his Inference would be impertinent, if not contradictory to the principal conclusion intended by him, which we Are bound explicitly to believe.
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but be quickned again, (as the corn which is covered with the ground:) but we are bound further to believe, That every man shall arise with his own body, with the same very body, wherein he lived, that he may receive his doom according to that which he hath done in the body,
but be quickened again, (as the corn which is covered with the ground:) but we Are bound further to believe, That every man shall arise with his own body, with the same very body, wherein he lived, that he may receive his doom according to that which he hath done in the body,
2. In Answer to the former difficultie, some good Commentators there be, which grant that our Apostles instance in the seed, which first dies and is afterwards quickned, is not a Concludent proof or forcible Reason,
2. In Answer to the former difficulty, Some good Commentators there be, which grant that our Apostles instance in the seed, which First die and is afterwards quickened, is not a Concludent proof or forcible Reason,
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and it is the property or character of similitudes or examples, illustrant, non docent, they may illustrate the truth taught, they do not teach or confirm it.
and it is the property or character of Similitudes or Examples, illustrant, non docent, they may illustrate the truth taught, they do not teach or confirm it.
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Tertullian with other of the Fathers have diverse illustrations or exmeplifications of the Resurrection in the course of nature, out of all which it would be hard to extract a full Concludent proof. Lux quotidie interfect a resplendet, The light dayly vanisheth and recovers brightnesse again;
Tertullian with other of the Father's have diverse illustrations or exmeplifications of the Resurrection in the course of nature, out of all which it would be hard to extract a full Concludent proof. Lux quotidie interfect a resplendet, The Light daily Vanishes and recovers brightness again;
darknesse goes and comes by an interparallel course to the removall of light. Sidera defuncta reviviscunt. The stars dayly set, or fall, and rise again.
darkness Goes and comes by an interparallel course to the removal of Light. Sidera defuncta reviviscunt. The Stars daily Set, or fallen, and rise again.
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The seeds of vegetables do not fructifie untill themselves be dissolved and corrupted. All things sublunary are preserved by perishing, their reformation or renewing supposeth a defacing.
The seeds of vegetables do not fructify until themselves be dissolved and corrupted. All things sublunary Are preserved by perishing, their Reformation or renewing Supposeth a defacing.
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Many of these and like observations, taken out of the book of Nature, may serve as Emblemes or devices for emblazoning or setting forth our hopes or belief of the Resurrection; But concludent proofs they cannot be,
Many of these and like observations, taken out of the book of Nature, may serve as Emblems or devices for emblazoning or setting forth our hope's or belief of the Resurrection; But concludent proofs they cannot be,
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as well as hath the book of Grace. But shall we say or believe that the Apostles inference in this place is only Emblematical or Allegorical? or rather a Physical or Metaphysical Concludent Proof? Aproof, not only against such as acknowledge the truth of the Old Testament or written word of God,
as well as hath the book of Grace. But shall we say or believe that the Apostles Inference in this place is only Emblematical or Allegorical? or rather a Physical or Metaphysical Concludent Proof? Aproof, not only against such as acknowledge the truth of the Old Testament or written word of God,
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but a proof (so far as it concerns the possibility of a Resurrection) contained in the Book of nature? His conclusion, he supposeth, might by observant Readers be extracted out of the Instance or Experiment which he brings.
but a proof (so Far as it concerns the possibility of a Resurrection) contained in the Book of nature? His conclusion, he Supposeth, might by observant Readers be extracted out of the Instance or Experiment which he brings.
For unlesse out of the Instance given in the Corn, which first dies and afterwards is quickened, the Possibilitie of the Resurrection, of such a Resurrection as he taught, might concludently be proved;
For unless out of the Instance given in the Corn, which First die and afterwards is quickened, the Possibility of the Resurrection, of such a Resurrection as he taught, might concludently be proved;
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If we examine the Apostles inference according to the Rules of true Philosophie, which never dissents from true Divinitie, his Instances are concludent, his Argument is an Argument of proportion, a majore ad minus, from the greater to the lesse.
If we examine the Apostles Inference according to the Rules of true Philosophy, which never dissents from true Divinity, his Instances Are concludent, his Argument is an Argument of proportion, a Major ad minus, from the greater to the less.
But they which thus Object, should consider that those works, which we term works of Nature (as generation of vegetables, the increase of the earth, the fruit of trees,
But they which thus Object, should Consider that those works, which we term works of Nature (as generation of vegetables, the increase of the earth, the fruit of trees,
] and he works the same immediatly, though not by himself alone, for nature worketh with him, though immediatly by him. But the former Proposition is not convertible;
] and he works the same immediately, though not by himself alone, for nature works with him, though immediately by him. But the former Proposition is not convertible;
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that is, we cannot say, that God works nothing without the Co-agencie of nature, as we say, that nature worketh nothing without the co-operation or Power of God.
that is, we cannot say, that God works nothing without the Co-agencie of nature, as we say, that nature works nothing without the cooperation or Power of God.
God worketh many things, since the world was made by him, or nature created by him, without the association or co-operation of nature, or any causes naturall.
God works many things, since the world was made by him, or nature created by him, without the association or cooperation of nature, or any Causes natural.
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if we search into the true and prime causes of it, includes a greater measure or more branches of the Almighty Ceators Power, then the standing still of the Sun, did, in the dayes of Joshua, or the going back of it did in the dayes of Hezekiah. For in our Apostles Divinitie, Act. 17. 28. We live and move and have our being in God;
if we search into the true and prime Causes of it, includes a greater measure or more branches of the Almighty Ceators Power, then the standing still of the Sun, did, in the days of joshua, or the going back of it did in the days of Hezekiah. For in our Apostles Divinity, Act. 17. 28. We live and move and have our being in God;
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that is, all things that are have their being in him, and from him; their being is but a participation of his infinite being. The life of all things living, is but a participation or shadow of his Life;
that is, all things that Are have their being in him, and from him; their being is but a participation of his infinite being. The life of all things living, is but a participation or shadow of his Life;
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The Motion of all things that move, is but the participation of his Power: so that when the Sun did cease to move or stand still in the dayes of Joshua, it was partaker only of his Power sustentative, or of that power by which he supporteth all things;
The Motion of all things that move, is but the participation of his Power: so that when the Sun did cease to move or stand still in the days of joshua, it was partaker only of his Power sustentative, or of that power by which he supporteth all things;
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Thus dayly to run its course it could not, without a positive force or power communicated unto it from The Creator in whom (as the Apostle speakes) it moves.
Thus daily to run its course it could not, without a positive force or power communicated unto it from The Creator in whom (as the Apostle speaks) it moves.
Now the Argument drawn from those works, which we call, The works of nature, unto works miraculous or supernatural, would in this case hold a majore. He that dayly makes the Sun to compasse the world, is able to stay its course when he pleaseth.
Now the Argument drawn from those works, which we call, The works of nature, unto works miraculous or supernatural, would in this case hold a Major. He that daily makes the Sun to compass the world, is able to stay its course when he Pleases.
then was in the sustaining other Fire, which at other times devoured the bodies of his Saints, The Holy Martyrs, who loved not their lives unto the death,
then was in the sustaining other Fire, which At other times devoured the bodies of his Saints, The Holy Martyrs, who loved not their lives unto the death,
The only cause, why the fire did not burn them, was, the substraction or withdrawing of Gods Co-operative Power, without whose strength or assistance the hottest furnace, that Art or experience can devise, cannot exercise the most natural operation of fire.
The only cause, why the fire did not burn them, was, the substraction or withdrawing of God's Cooperative Power, without whose strength or assistance the hottest furnace, that Art or experience can devise, cannot exercise the most natural operation of fire.
So neither, whilst it subsists or hath actual being amongst Gods creatures, can it work or move without the assistance of Gods co-operative or all-working Power.
So neither, while it subsists or hath actual being among God's creatures, can it work or move without the assistance of God's cooperative or All-working Power.
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And in the burning of the Martyrs, or in other destructions made by fire; both branches, as well of his sustentative, as of his co-operative power, are manifested;
And in the burning of the Martyrs, or in other destructions made by fire; both branches, as well of his sustentative, as of his cooperative power, Are manifested;
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the other branch, to wit, the participation of his co-operative or working Power, was, for the time being, lop't off from the body or substance of the fire.
the other branch, to wit, the participation of his cooperative or working Power, was, for the time being, loped off from the body or substance of the fire.
And if we consider his Power, not in it self, but as communicated to his Creatures or natural Agents, it is and ought to be acknowledged greater in those works which we call works of nature,
And if we Consider his Power, not in it self, but as communicated to his Creatures or natural Agents, it is and ought to be acknowledged greater in those works which we call works of nature,
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so would they instantly return into Nothing, were they not continually supported and preserved by the self same Power, by which they begun to Be, when they were not.
so would they instantly return into Nothing, were they not continually supported and preserved by the self same Power, by which they begun to Be, when they were not.
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These Two Negations being abstracted or sequestred, the Creation of all things and their Conservation, are as truly and properly the same Power or work of one and the same party,
These Two Negations being abstracted or sequestered, the Creation of all things and their Conservation, Are as truly and properly the same Power or work of one and the same party,
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or if the self same Almighty Power be still manifested in the preservation of things temporal, that was manifested in the first Creation, what greater power can be manifested in the Resurrection from the dead,
or if the self same Almighty Power be still manifested in the preservation of things temporal, that was manifested in the First Creation, what greater power can be manifested in the Resurrection from the dead,
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and springing out of the earth? Or if any greater power shall be manifested in the Resurrection from the dead, then is daily experienced in these works of nature,
and springing out of the earth? Or if any greater power shall be manifested in the Resurrection from the dead, then is daily experienced in these works of nature,
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how shall we justifie our Apostles Argument in this place to be an Argument of proportion, or an Argument (as we said before) from the greater to the lesse, or an Argument à pari, from The like Case or Instance? The Argument indeed would directly follow;
how shall we justify our Apostles Argument in this place to be an Argument of proportion, or an Argument (as we said before) from the greater to the less, or an Argument à Pair, from The like Case or Instance? The Argument indeed would directly follow;
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He that is able to make men live again, that have been dead for a thousand years, is also able to quicken the corn in the next month, which died the last month.
He that is able to make men live again, that have been dead for a thousand Years, is also able to quicken the corn in the next Monn, which died the last Monn.
This kind of Argument would be as clear, as if you should say, That he, that is able to make ready payment of a thousand pounds, may soon and easily pay an hundred.
This kind of Argument would be as clear, as if you should say, That he, that is able to make ready payment of a thousand pounds, may soon and Easily pay an hundred.
Now he first supposeth, and takes it (as all good Christians ought to do) for granted, that God doth give that body unto every seed with which it ariseth or cometh out of the ground.
Now he First Supposeth, and Takes it (as all good Christians ought to do) for granted, that God does give that body unto every seed with which it arises or comes out of the ground.
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That which Philosophers call Nature is in true Divinity nothing else, but The Law which God hath set to things natural, or subject to change or motion.
That which Philosophers call Nature is in true Divinity nothing Else, but The Law which God hath Set to things natural, or Subject to change or motion.
If God doth give a body unto that seed, which thou sowest for thine own use and benefit, much more will the same God give a body to The Seed, which He Himself doth sow, much more will he quicken it, after it hath been dead;
If God does give a body unto that seed, which thou sowest for thine own use and benefit, much more will the same God give a body to The Seed, which He Himself does sow, much more will he quicken it, After it hath been dead;
Thus much of the former difficulty, to wit, how our Apostles Instance or experiment in the work of nature doth infer his intended Conclusion, to wit, the future Resurrection from the dead.
Thus much of the former difficulty, to wit, how our Apostles Instance or experiment in the work of nature does infer his intended Conclusion, to wit, the future Resurrection from the dead.
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How this Instance or Experiment of the Corn dying, and being quickened again, can fit or parallel the Resurrection of the body, seeing the Corn, which is quickened,
How this Instance or Experiment of the Corn dying, and being quickened again, can fit or parallel the Resurrection of the body, seeing the Corn, which is quickened,
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or springeth up, is not The same body, which was sown? Whereas it is a Point of our Belief, that the same numerical bodies which die and return to dust,
or springs up, is not The same body, which was sown? Whereas it is a Point of our Belief, that the same numerical bodies which die and return to dust,
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Aquinas, a Great School-man in his time, labours to assoyl the proposed Difficultie by framing the Apostles Argument Thus. If Nature can repair that which dies, Idem Specie, that is, If Nature can make it to be of the same Kind it was, though not the same numerical body it was (as he that sows Wheat reaps Wheat, not Rie or Barley,
Aquinas, a Great Schoolman in his time, labours to assoil the proposed Difficulty by framing the Apostles Argument Thus. If Nature can repair that which die, Idem Specie, that is, If Nature can make it to be of the same Kind it was, though not the same numerical body it was (as he that Sovus Wheat reaps Wheat, not Rye or Barley,
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though not the self same grains of Wheat, which he sows;) Then The God of nature and Creator of all things shall raise up the bodies of men, which are his seed and proper husbandry, the very self same which they were, not the self same for kind or specifical Unity, but the same Individuals.
though not the self same grains of Wheat, which he Sovus;) Then The God of nature and Creator of all things shall raise up the bodies of men, which Are his seed and proper Husbandry, the very self same which they were, not the self same for kind or specifical Unity, but the same Individuals.
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nor denies, nor took it so much as into his consideration, whether the Corn which springs up, be the same Individual Nature or substance, which did putrifie and die in the ground.
nor Denies, nor took it so much as into his consideration, whither the Corn which springs up, be the same Individu Nature or substance, which did putrify and die in the ground.
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And This Change or alteration in the Corn sown and springing up doth well fit the Change or alteration, which shall be wrought in our Bodies at the Resurrection, or last day.
And This Change or alteration in the Corn sown and springing up does well fit the Change or alteration, which shall be wrought in our Bodies At the Resurrection, or last day.
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This change of our mortal bodies into immortal is much greater, then the most plentifull increase, which any seed doth yield. One seed or grain may in some soils bring forth thirty, in others sixtie, in others a hundred;
This change of our Mortal bodies into immortal is much greater, then the most plentiful increase, which any seed does yield. One seed or grain may in Some soils bring forth thirty, in Others sixtie, in Others a hundred;
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And this difference of qualities, between the bodies which die, and shall be raised again, was all that our Apostle sought or intended to illustrate or set forth by that similitude which he useth.
And this difference of qualities, between the bodies which die, and shall be raised again, was all that our Apostle sought or intended to illustrate or Set forth by that similitude which he uses.
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8. The second question proposed, by the Corinthian Naturalist, was, with what bodies shall the dead come forth or appear? And the direct Answer to this Question is included in the former similitude; (so much insisted on before,
8. The second question proposed, by the Corinthian Naturalist, was, with what bodies shall the dead come forth or appear? And the Direct Answer to this Question is included in the former similitude; (so much insisted on before,
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And of this general Answer, included in the similitude of the Corn, or Seed sown, all the Exemplifications following unto verse 45. are native Branches.
And of this general Answer, included in the similitude of the Corn, or Seed sown, all the Exemplifications following unto verse 45. Are native Branches.
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Thus much of the Positive Force of our Apostles Argument drawn from the similitude of the Corn, which by the Law of Nature must die before it be quickned and receive increase.
Thus much of the Positive Force of our Apostles Argument drawn from the similitude of the Corn, which by the Law of Nature must die before it be quickened and receive increase.
9. But of this similitude it is no native branch or part, whether the corn which dies being sown, do rise again the next year for vital substance or life, the same, which it was whilst it was contained in the blade or ear, the year before;
9. But of this similitude it is no native branch or part, whither the corn which die being sown, do rise again the next year for vital substance or life, the same, which it was while it was contained in the blade or ear, the year before;
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But whether the seeds of life or spirit of corn do not remain the same by continuation, though in divers bodies or matter, our Apostle disputes not, nor do I dispute.
But whither the seeds of life or Spirit of corn do not remain the same by continuation, though in diverse bodies or matter, our Apostle disputes not, nor do I dispute.
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and which is reaped, that, if we should for disputation sake, suppose or imagine, what some have dogmatically affirmed, to wit, That the corn sown were endowed with sense or feeling, were capable of pleasure or pain;
and which is reaped, that, if we should for disputation sake, suppose or imagine, what Some have dogmatically affirmed, to wit, That the corn sown were endowed with sense or feeling, were capable of pleasure or pain;
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Or, that every man at the last day may reap an infinite increase of those joyes and comforts, of which in this life he had some tasts or pledges whilst he sowed unto the spirit.
Or, that every man At the last day may reap an infinite increase of those Joys and comforts, of which in this life he had Some tastes or pledges while he sowed unto the Spirit.
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And he that in this life soweth unto the spirit, shall at the Resurrection, of the spirit reap life, but a life immortal without end, without annoyance or interruption of joy.
And he that in this life Soweth unto the Spirit, shall At the Resurrection, of the Spirit reap life, but a life immortal without end, without annoyance or interruption of joy.
Again, they extend the former similitude too far, which from it would gather, that as there is a natural force or previal disposition in the corn sown, by which,
Again, they extend the former similitude too Far, which from it would gather, that as there is a natural force or previal disposition in the corn sown, by which,
So there be natural seeds of life in the putrified reliques of mens bodies, or remnants of the matter dissolved, out of which life immortal shall so spring,
So there be natural seeds of life in the Putrified Relics of men's bodies, or remnants of the matter dissolved, out of which life immortal shall so spring,
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For although it be true, that the works which we ascribe to nature, are wrought by God, or by continuation of the same power, by which they were first created and set a working;
For although it be true, that the works which we ascribe to nature, Are wrought by God, or by continuation of the same power, by which they were First created and Set a working;
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yet the Resurrection of mens bodies shall not be wrought by the mere continuation of This Power; There must be more then a conservation of their matter, more then an usual co-operation with the Elements, out of which they are raised, there must be even a new creation of their bodies;
yet the Resurrection of men's bodies shall not be wrought by the mere continuation of This Power; There must be more then a conservation of their matter, more then an usual cooperation with the Elements, out of which they Are raised, there must be even a new creation of their bodies;
such a creation as the works of the fifth and sixth day were, when God commanded the sea or water to bring forth fishes in their kind, and the earth to bring forth trees or plants in their kinde.
such a creation as the works of the fifth and sixth day were, when God commanded the sea or water to bring forth Fish in their kind, and the earth to bring forth trees or plants in their kind.
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10. The general use of this Doctrine is punctually made to our hands by our Apostle in the last verse of this Chapt. Therefore my beloved brethren, be ye stedfast, unmoveable, alwayes abounding in the work of the Lord,
10. The general use of this Doctrine is punctually made to our hands by our Apostle in the last verse of this Chapter Therefore my Beloved brothers, be you steadfast, Unmovable, always abounding in the work of the Lord,
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And more particulary, 1 Thessal. 4. 13. &c. I would not have you ignorant, brethren, concerning them which are a sleep, that ye sorrow not even as others which have no hope, &c. The Apostle there doth not forbid all mourning for the dead,
And more particular, 1 Thessal. 4. 13. etc. I would not have you ignorant, brothers, Concerning them which Are a sleep, that you sorrow not even as Others which have no hope, etc. The Apostle there does not forbid all mourning for the dead,
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To be either impatient towards God, or immoderatly dejected for the death of our dearest friends, whose bodies God hath in mercy committed to the custody of the earth, of the sea, or other Elements;
To be either impatient towards God, or immoderately dejected for the death of our dearest Friends, whose bodies God hath in mercy committed to the custody of the earth, of the sea, or other Elements;
and accustomed to the tast of this bread as unknown to their forefathers, as Manna at first appearance was to the Israelites, but not acquainted them with the mystery of sowing and reaping;
and accustomed to the taste of this bred as unknown to their Forefathers, as Manna At First appearance was to the Israelites, but not acquainted them with the mystery of sowing and reaping;
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as the Israelites were to stone Moses in their thirst, if they should see us offer to bury that corn in the earth, with which their bowels might be comforted:
as the Israelites were to stone Moses in their thirst, if they should see us offer to bury that corn in the earth, with which their bowels might be comforted:
yet if they were but so far capable of reason as to be perswaded, or we so capable of trust or credit with them as to perswade them, that there were no possibilitie left either to have bread without supply of corn,
yet if they were but so Far capable of reason as to be persuaded, or we so capable of trust or credit with them as to persuade them, that there were no possibility left either to have bred without supply of corn,
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our mournfull tears and weeping will be still accompanied with praises and thanksgiving unto him, that hath so well provided for them that live in his fear, and die in his favour.
our mournful tears and weeping will be still accompanied with praises and thanksgiving unto him, that hath so well provided for them that live in his Fear, and die in his favour.
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11. But as this Doctrine administreth plentie of comfort in respect of friends deceased; so it should move us to make choice of such only for our dearest friends,
11. But as this Doctrine administereth plenty of Comfort in respect of Friends deceased; so it should move us to make choice of such only for our dearest Friends,
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Or, if we have prevented our selves and this advice, in making such choice, yet let us never be prevented by others for making the main and principal end of our friendship or delight in any mans company to be this;
Or, if we have prevented our selves and this Advice, in making such choice, yet let us never be prevented by Others for making the main and principal end of our friendship or delight in any men company to be this;
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but negligent and backward in cherishing the seeds of faith, of love, or fear of the Lord, or other provision of our way-fare towards the life to come.
but negligent and backward in cherishing the seeds of faith, of love, or Fear of the Lord, or other provision of our wayfare towards the life to come.
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as the affectionate intentions of a carnal friend, always officious to entertain him with pleasant impertinences, which will draw his mind from the fear and love of God,
as the affectionate intentions of a carnal friend, always officious to entertain him with pleasant impertinences, which will draw his mind from the Fear and love of God,
but secured from danger of impairment whilst their pilgramage lasts here on earth) should be everlastingly dissolved after the one hath taken up his lodging in the dust? that all former dearest kindness should not only be forgotten,
but secured from danger of impairment while their pilgrimage lasts Here on earth) should be everlastingly dissolved After the one hath taken up his lodging in the dust? that all former dearest kindness should not only be forgotten,
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but be further estranged from performance of any common courtesie, then any Christian in this life can be in regard of any Jew, or Turk, or any Jew or Turk from them? For what Jew or Turk is there, that would not be ready to relieve a Christian with some off-fals from his Table, whom he sees ready to pull the flesh off his own arms to satiate hunger? yet this is more then the most loving Husband may do unto his dearest Wife;
but be further estranged from performance of any Common courtesy, then any Christian in this life can be in regard of any Jew, or Turk, or any Jew or Turk from them? For what Jew or Turk is there, that would not be ready to relieve a Christian with Some off-fals from his Table, whom he sees ready to pull the Flesh off his own arms to satiate hunger? yet this is more then the most loving Husband may do unto his dearest Wife;
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or any Friend that dies in the Lord, may do unto another after death, unless they both repair to one Home, and be not divided by that Gulf, which was set between Dives and Lazarus. You know the Story;
or any Friend that die in the Lord, may do unto Another After death, unless they both repair to one Home, and be not divided by that Gulf, which was Set between Dives and Lazarus. You know the Story;
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Of a mans Body which died twenty years ago, some part is changed or transformed into the nature of earth, some part resolved into vapors or Exhalations;
Of a men Body which died twenty Years ago, Some part is changed or transformed into the nature of earth, Some part resolved into vapours or Exhalations;
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And here the subtil Naturalist coming in, demands, What possibilitie can be conceived, that the self same Bodies, which were consumed a thousand years ago, should be intirely restored again?
And Here the subtle Naturalist coming in, demands, What possibility can be conceived, that the self same Bodies, which were consumed a thousand Years ago, should be entirely restored again?
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2. That the bodies, which have been dissolved, should at the last day be made the self same they were by a new Creation, (properly so called) seems impossible.
2. That the bodies, which have been dissolved, should At the last day be made the self same they were by a new Creation, (properly so called) seems impossible.
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and this Matter may be either created before The Compound, into which it is afterward formed; (as the Body and Matter of the First Man was created out of the earth,
and this Matter may be either created before The Compound, into which it is afterwards formed; (as the Body and Matter of the First Man was created out of the earth,
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before it was wrought by the breath of God into a living or sensitive substance:) or this Matter may be concreated with the body or Compound, whose matter it is.
before it was wrought by the breath of God into a living or sensitive substance:) or this Matter may be Concreated with the body or Compound, whose matter it is.
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there was not one creation of their proper Matter, and another of their proper Form. The bulks or stems of trees were not made or created out of the earth before the vegetable or vital facultie was infused into them; Both were made at once.
there was not one creation of their proper Matter, and Another of their proper Form The bulks or stems of trees were not made or created out of the earth before the vegetable or vital faculty was infused into them; Both were made At once.
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And that, which at this very hour actually is or existeth in some other body, cannot at this very hour begin to Be, cannot at this very hour be made of nothing, because it self already is something. If the matter of Adams bodie (which we suppose not to be utterly annihilated) could be created again whiles it so continues, it should be existent, and not existent, it should begin to be, and not begin to be, at the same point of time.
And that, which At this very hour actually is or existeth in Some other body, cannot At this very hour begin to Be, cannot At this very hour be made of nothing, Because it self already is something. If the matter of Adams body (which we suppose not to be utterly annihilated) could be created again while it so continues, it should be existent, and not existent, it should begin to be, and not begin to be, At the same point of time.
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and all Contradictions, though in matters meerly speculative, are as contrary to the Unitie and truth of the Godhead, as dissimulation, fraud or cozenage are to the Holiness of God. To make both parts of a Contradiction true, fals not under the Object or exercise of His Almighty Power.
and all Contradictions, though in matters merely speculative, Are as contrary to the Unity and truth of the Godhead, as dissimulation, fraud or cozenage Are to the Holiness of God. To make both parts of a Contradiction true, falls not under the Object or exercise of His Almighty Power.
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it is clear that the self same matter cannot be intirely restored by Creation, unless those bodies wherein it is, be first annihilated or turned into nothing:
it is clear that the self same matter cannot be entirely restored by Creation, unless those bodies wherein it is, be First annihilated or turned into nothing:
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For whilest they remain something, or rather, whilest the matter which was in Adam remaineth in them, the same matter being something in them, cannot properly be Created again,
For whilst they remain something, or rather, whilst the matter which was in Adam remains in them, the same matter being something in them, cannot properly be Created again,
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3. But, that the Body of Adam should be at the last day the same it was when he died, by Recollecting or putting together the self same material parts whereof his soul was possest at her departure from the body, is not impossible.
3. But, that the Body of Adam should be At the last day the same it was when he died, by Recollecting or putting together the self same material parts whereof his soul was possessed At her departure from the body, is not impossible.
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or by new creation of any bodily substance or new matter out of nothing, the Heathens (it seems) did conceive to be the Opinion of the ancient Christians,
or by new creation of any bodily substance or new matter out of nothing, the heathens (it seems) did conceive to be the Opinion of the ancient Christians,
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For to disprove Christians Belief of this Article, or at least to defeat Christians of their hopes of a bodily Resurrection to a better life, their heathen persecutors, did burn their bodies unto ashes,
For to disprove Christians Belief of this Article, or At least to defeat Christians of their hope's of a bodily Resurrection to a better life, their heathen persecutors, did burn their bodies unto Ashes,
hoping by these practises to find the God of these Christians a cumbersome work, before he could accomplish what they profest he had promised unto them concerning the Resurrection of the same bodies, and of rendring to every soul the same material portions, whereof it was sometimes seized.
hoping by these practises to find the God of these Christians a cumbersome work, before he could accomplish what they professed he had promised unto them Concerning the Resurrection of the same bodies, and of rendering to every soul the same material portions, whereof it was sometime seized.
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as if from their mouths they had heard that the Resurrection of the body should be accomplished by Recollection of all the particles, into which it had been resolved (through what Elements soever they had been in long tract of time dispersed;) or whether these Heathens did thus practise upon the Christians bodies out of their own imaginations,
as if from their mouths they had herd that the Resurrection of the body should be accomplished by Recollection of all the particles, into which it had been resolved (through what Elements soever they had been in long tract of time dispersed;) or whither these heathens did thus practise upon the Christians bodies out of their own Imaginations,
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Some of the Antient Fathers in their Arguments against the Heathen, or in their Apologies for This Article of our Faith, suppose the Resurrection of the body shall be accomplished by the Recollection of the Reliques or Fragments, into which each ones bodie hath been dissolved.
some of the Ancient Father's in their Arguments against the Heathen, or in their Apologies for This Article of our Faith, suppose the Resurrection of the body shall be accomplished by the Recollection of the Relics or Fragments, into which each ones body hath been dissolved.
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And to this purpose use divers Similitudes or illustrations drawn from Gold-smiths, or Refiners of Metals, who by their Art or Mysterie can extract the fragments of Gold or Silver out of any other metal or body, with which they are mingled.
And to this purpose use diverse Similitudes or illustrations drawn from Goldsmiths, or Refiners of Metals, who by their Art or Mystery can extract the fragments of Gold or Silver out of any other metal or body, with which they Are mingled.
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Howbeit other of the Fathers, and sometimes the same Fathers, which use these Similitudes or illustrations, principally rely upon Gods Creative Power, by which he made all things out of Nothing,
Howbeit other of the Father's, and sometime the same Father's, which use these Similitudes or illustrations, principally rely upon God's Creative Power, by which he made all things out of Nothing,
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to multiply five loaves and two fishes unto the sustentation of more then five thousand men, besides the fragments remaining, which were ten times more then the provision it self.
to multiply five loaves and two Fish unto the sustentation of more then five thousand men, beside the fragments remaining, which were ten times more then the provision it self.
And in thus resolving the possibility of every mans Rising with his own Bodie, into the Power of God, whereby he is able either to make all things out of nothing, or to make one thing out of another by means miraculous and far surmounting all force of natural Agents, the antient Fathers did wisely.
And in thus resolving the possibility of every men Rising with his own Body, into the Power of God, whereby he is able either to make all things out of nothing, or to make one thing out of Another by means miraculous and Far surmounting all force of natural Agents, the ancient Father's did wisely.
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For admitting (what no Christian can denie) that Gods Skill or knowledge to recollect all the several parcels of every mans bodie (which way soever dispersed) doth infinitely exceed the most exquisite Skill of any Mineralist or Refiner in severing one metal from another,
For admitting (what not Christian can deny) that God's Skill or knowledge to recollect all the several parcels of every men body (which Way soever dispersed) does infinitely exceed the most exquisite Skill of any Mineralist or Refiner in severing one metal from Another,
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Yet this Infinite Skill or knowledge in Recollecting or uniting the several parts of mens bodies, which have been dissolved by death, could not suffice to the supportance of that truth, which in this Article we all believe, against the assaults of the Atheists; unless this infinite Skill or knowledge were seconded with an infinite Creative Power.
Yet this Infinite Skill or knowledge in Recollecting or uniting the several parts of men's bodies, which have been dissolved by death, could not suffice to the supportance of that truth, which in this Article we all believe, against the assaults of the Atheists; unless this infinite Skill or knowledge were seconded with an infinite Creative Power.
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The men, that eat these fishes, may (saies He, and we may suppose they do) become a prey unto the Canibals, a barbarous and monstrous people, which feed as greedily upon mans flesh,
The men, that eat these Fish, may (Says He, and we may suppose they do) become a prey unto the Cannibals, a barbarous and monstrous people, which feed as greedily upon men Flesh,
Now the matter or bodily substance of every man that is devoured by fishes or other inhabitants of the Sea, is turned into the matter or bodily substance of the devourer.
Now the matter or bodily substance of every man that is devoured by Fish or other inhabitants of the Sea, is turned into the matter or bodily substance of the devourer.
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or principally consist in the Recollection or re-union of the same material parts or reliques which were dissolved by death, it would be a hard point to resolve or satisfie the Atheist or incredulous Naturalist, how it were possible that every man should have the self same Bodie that he had at the hour of death.
or principally consist in the Recollection or reunion of the same material parts or Relics which were dissolved by death, it would be a hard point to resolve or satisfy the Atheist or incredulous Naturalist, how it were possible that every man should have the self same Body that he had At the hour of death.
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From what creature shall the first mans body, which the fish devoured be challenged? Or what creature shall the Almighty injoyn to make restitution of his intire matter? Shall the Almighty injoyn the fishes of the Sea to cast up the morsels of mans flesh, which they have eaten,
From what creature shall the First men body, which the Fish devoured be challenged? Or what creature shall the Almighty enjoin to make restitution of his entire matter? Shall the Almighty enjoin the Fish of the Sea to cast up the morsels of men Flesh, which they have eaten,
as the Whale did Jonas? But it is supposed, that the bodily substance or matter of the man, was converted into the substance or bodies of the fishes, which did eat him;
as the Whale did Jonah? But it is supposed, that the bodily substance or matter of the man, was converted into the substance or bodies of the Fish, which did eat him;
as he did preserve Ionas. Shall the mans bodie then be repaired out of the matter or bodily substance of the fishes, which did eat him? But that (as the Atheists suppose,
as he did preserve Ionas. Shall the men body then be repaired out of the matter or bodily substance of the Fish, which did eat him? But that (as the Atheists suppose,
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And these men again have been eaten by other fishes, or by such Land-monsters as the Canibals. Shall the first then or second mens bodies be repaired out of the bodily substance or matter of these later men, which have eaten the fishes that eat the former,
And these men again have been eaten by other Fish, or by such Land-monsters as the Cannibals. Shall the First then or second men's bodies be repaired out of the bodily substance or matter of these later men, which have eaten the Fish that eat the former,
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How the bodies of those men shall be repaired? or from what Elements shall the Reliques or dissolved fragments of their bodies be recollected? Seeing their bodies also have been either immediately devoured by Canibals, or mediately by other men, which have eaten the creatures, that have devoured the former men? The Canibals, which devoured men must, by this Article of Christian Faith, arise again with their own bodies, not with the bodies of other men whom they have devoured;
How the bodies of those men shall be repaired? or from what Elements shall the Relics or dissolved fragments of their bodies be recollected? Seeing their bodies also have been either immediately devoured by Cannibals, or mediately by other men, which have eaten the creatures, that have devoured the former men? The Cannibals, which devoured men must, by this Article of Christian Faith, arise again with their own bodies, not with the bodies of other men whom they have devoured;
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how then is it possible for every man to arise with his own body, seeing the bodies of many men, at least the reliques or fragments into which they are dissolved, have been swallowed up by some one ravenous creature,
how then is it possible for every man to arise with his own body, seeing the bodies of many men, At least the Relics or fragments into which they Are dissolved, have been swallowed up by Some one ravenous creature,
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And here me thinks that question, which the Sadduces put unto our Saviour concerning the woman which had been married to seven brethren, one after another, might be more punctually proposed concerning the women of Samaria or Jerusalem, which in the extremitie of seige did make their hunger-starved stomacks the grave or Sarcophagus of those tender Infants, whom they had lately conceived in their womb, and brought forth with joy.
And Here me thinks that question, which the Sadducees put unto our Saviour Concerning the woman which had been married to seven brothers, one After Another, might be more punctually proposed Concerning the women of Samaria or Jerusalem, which in the extremity of siege did make their Hunger-starved stomachs the grave or Sarcophagus of those tender Infants, whom they had lately conceived in their womb, and brought forth with joy.
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The Question by the Sadduces was thus proposed, Which of the seven brethren should have the woman to wife at the Resurrection, seeing she had been wife successively to all the seven?
The Question by the Sadducees was thus proposed, Which of the seven brothers should have the woman to wife At the Resurrection, seeing she had been wife successively to all the seven?
Whose shall the bodies of the Infants (which their mothers devoured) at the day of the resurrection be? shall they belong as appurtenances to the bodies of their mothers, of which they were (though most unnaturally) made natural or material and substantial parts a little before these cruel mothers died? But then the Infants should have no bodily substance, they could not arise with their own bodies.
Whose shall the bodies of the Infants (which their mother's devoured) At the day of the resurrection be? shall they belong as appurtenances to the bodies of their mother's, of which they were (though most unnaturally) made natural or material and substantial parts a little before these cruel mother's died? But then the Infants should have no bodily substance, they could not arise with their own bodies.
or silver out of baser metal) out of the ruines of their mothers bodies? but so their mothers should seem at the resurrection to want part of their bodily and much pined substances, which they had at the separation of their souls and bodies:
or silver out of baser metal) out of the ruins of their mother's bodies? but so their mother's should seem At the resurrection to want part of their bodily and much pined substances, which they had At the separation of their Souls and bodies:
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Their bodies, by this supposition, cannot be the same they were when they dyed. 5. This Difficultie might by many like Instances be both increased and inlarged;
Their bodies, by this supposition, cannot be the same they were when they died. 5. This Difficulty might by many like Instances be both increased and enlarged;
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but the same Answer, which our Saviour gave unto the Sadduces, Matth. 22. 29. will sufficiently satisfie the Atheists Objection, though not the Atheist himself.
but the same Answer, which our Saviour gave unto the Sadducees, Matthew 22. 29. will sufficiently satisfy the Atheists Objection, though not the Atheist himself.
In these Collections he therefore errs, because he knows not the Passive obediential Power or capacitie of nature, as subject and obedient to the Active or all-working Power of God.
In these Collections he Therefore errs, Because he knows not the Passive obediential Power or capacity of nature, as Subject and obedient to the Active or All-working Power of God.
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How cunningly soever the aforesaid or the like knot may be cast by the Naturalist, it hath Two Loops, by which it may easily be loosed, by which it doth in a manner unloose or untie itself.
How cunningly soever the aforesaid or the like knot may be cast by the Naturalist, it hath Two Loops, by which it may Easily be loosed, by which it does in a manner unloose or untie itself.
or when one man eats another, the whole Matter or bodily substance of the creature devoured should be converted into the matter or bodily substance of the cater or devourer.
or when one man eats Another, the Whole Matter or bodily substance of the creature devoured should be converted into the matter or bodily substance of the cater or devourer.
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so will some part of the fishes or live creatures which men eat alwayes dissolve into some other bodily substance, besides the substance of the man which eats them.
so will Some part of the Fish or live creatures which men eat always dissolve into Some other bodily substance, beside the substance of the man which eats them.
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As a great tree grows out of a small and slender root by the Creators Power, by that Power, which made the earth to bring forth trees most perfect in their kind in an instant;
As a great tree grows out of a small and slender root by the Creators Power, by that Power, which made the earth to bring forth trees most perfect in their kind in an instant;
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And this manner of the Resurrection of one and the same body, not by an intire Recollection or gathering together of all the materal parts whereof the same body did sometimes consist;
And this manner of the Resurrection of one and the same body, not by an entire Recollection or gathering together of all the material parts whereof the same body did sometime consist;
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but by the Improvement or Multiplication of some one or few principal portions of the body which hath been, seems most agreeably to our Apostles Inference in this place, of which hereafter. 6. Secondly;
but by the Improvement or Multiplication of Some one or few principal portions of the body which hath been, seems most agreeably to our Apostles Inference in this place, of which hereafter. 6. Secondly;
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All the Objections of the Atheist or Naturalist against this Article are grounded upon another supposition taken by them as granted, which notwithstanding in true Philosophy is apparently false.
All the Objections of the Atheist or Naturalist against this Article Are grounded upon Another supposition taken by them as granted, which notwithstanding in true Philosophy is apparently false.
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The grossness of this Paradox or false supposition will appear from the very explication of the Terms. The demonstration of its falshood may be made ocular and palpable out of any vegetable or live body, wherein the Atheist or Naturalist can make Instance;
The grossness of this Paradox or false supposition will appear from the very explication of the Terms. The demonstration of its falsehood may be made ocular and palpable out of any vegetable or live body, wherein the Atheist or Naturalist can make Instance;
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An Oak, albeit it stand four hundred years, or unto whatsoever height or greatness in that time it grows, is still the same tree or vegetable body, which it was at the first plantation:
an Oak, albeit it stand four hundred Years, or unto whatsoever height or greatness in that time it grows, is still the same tree or vegetable body, which it was At the First plantation:
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The whole Matter or bodily substance of it, when it was first set, was not the thousandth part of that bodily substance, which after three hundred years growth, it hath;
The Whole Matter or bodily substance of it, when it was First Set, was not the thousandth part of that bodily substance, which After three hundred Years growth, it hath;
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Augmentation and growth, in vegetables, necessarily supposeth nutrition; and nutrition includes a dayly decay of nutriment gotten, or of the matter whereof the body consists,
Augmentation and growth, in vegetables, necessarily Supposeth nutrition; and nutrition includes a daily decay of nutriment got, or of the matter whereof the body consists,
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For life consists in calido et humido, in heat and moisture, and cannot be continued in any live creature without continual nutriment, more then the fire or flame can be preserved without fewel.
For life consists in calido et humido, in heat and moisture, and cannot be continued in any live creature without continual nutriment, more then the fire or flame can be preserved without fuel.
c-acp n1 vvz p-acp fw-la fw-la fw-la, p-acp n1 cc n1, cc vmbx vbi vvn p-acp d j n1 p-acp j n1, av-dc cs dt n1 cc n1 vmb vbi vvn p-acp n1.
Unless there were some precedent diminution or wasting of the material parts in mans body, there could be no proper growth or augmentation of the whole body, or of every part;
Unless there were Some precedent diminution or wasting of the material parts in men body, there could be no proper growth or augmentation of the Whole body, or of every part;
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Now if every least part be augmented by addition of some new or sensible matter or substance, the addition, which is made unto every least part, would be as great as the part, to which it is added:
Now if every least part be augmented by addition of Some new or sensible matter or substance, the addition, which is made unto every least part, would be as great as the part, to which it is added:
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7. But if we grant, as the truth is, that the material parts of the body augmented remain not the self same to day, which they were yesterday or a week ago,
7. But if we grant, as the truth is, that the material parts of the body augmented remain not the self same to day, which they were yesterday or a Week ago,
so as the addition in bodies growing by dayly nutriment be still greater, then the wast or diminution, The manner of natural growth or augmentation may be easily conceived.
so as the addition in bodies growing by daily nutriment be still greater, then the waste or diminution, The manner of natural growth or augmentation may be Easily conceived.
av c-acp dt n1 p-acp n2 vvg p-acp j n1 vbb av jc, cs dt n1 cc n1, dt n1 pp-f j n1 cc n1 vmb vbi av-j vvn.
As if the whole body in the space of a year be augmented by the quantitie of a palm or a span, the thousandth part of the body must be augmented by the thousandth part of a palm or span.
As if the Whole body in the Molle of a year be augmented by the quantity of a palm or a span, the thousandth part of the body must be augmented by the thousandth part of a palm or span.
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And his reason is qua materia est in perpetuo fluxu; because the material parts of mans body are perpetually fluent, alwayes decaying and alwayes repaired.
And his reason is qua materia est in perpetuo fluxu; Because the material parts of men body Are perpetually fluent, always decaying and always repaired.
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It is a maxim again of the same Philosopher, that, Auctum manet idem numero, that every vegetable body being augmented (how long soever the growth or augmentation lasts) is numerically the same it was.
It is a maxim again of the same Philosopher, that, Auctum manet idem numero, that every vegetable body being augmented (how long soever the growth or augmentation lasts) is numerically the same it was.
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So that unto numerical Identitie of the same light, the numerical unitie or Identitie or the same portion of oil is not required, cannot possibly be had.
So that unto numerical Identity of the same Light, the numerical unity or Identity or the same portion of oil is not required, cannot possibly be had.
av cst p-acp j n1 pp-f dt d n1, dt j n1 cc n1 cc dt d n1 pp-f n1 vbz xx vvn, vmbx av-j vbi vhn.
It sufficeth that the oyl or matter, which feeds the lamp, be the same by Equivalencie. By these and many like unquestionable instances in nature the Atheists or infidels supposition is altogether false, to wit, That, unto the Resurrection of the same body,
It Suffices that the oil or matter, which feeds the lamp, be the same by Equivalency. By these and many like unquestionable instances in nature the Atheists or Infidels supposition is altogether false, to wit, That, unto the Resurrection of the same body,
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it is no probable Argument or forcible Objection, to say, This man, or child, whose bodily substance is supposed to be converted into the substance of other men, cannot arise again with the same body, which he had,
it is no probable Argument or forcible Objection, to say, This man, or child, whose bodily substance is supposed to be converted into the substance of other men, cannot arise again with the same body, which he had,
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Suppose the material parts of every man were utterly annihilated when they died, yet their bodies may be made the self same again, which they were, not only by Creation of new matter out of nothing,
Suppose the material parts of every man were utterly annihilated when they died, yet their bodies may be made the self same again, which they were, not only by Creation of new matter out of nothing,
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For, the numerical unitie or individual entitie of every nature consists in the unitie or proportioned correspondencie to that modell, whereto the Almighty Creator did frame it. To conclude then;
For, the numerical unity or Individu entity of every nature consists in the unity or proportioned correspondency to that model, whereto the Almighty Creator did frame it. To conclude then;
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seeing the Resurrection of the same bodies wherein we die, must be wrought by the Power of God, it is fitting that we refer the particular manner, how our bodies shall be intirely restored, unto God himself.
seeing the Resurrection of the same bodies wherein we die, must be wrought by the Power of God, it is fitting that we refer the particular manner, how our bodies shall be entirely restored, unto God himself.
We will not dispute whether the Resurrection of every man in his own body shall be wrought, de facto, by recollecting of the dust, into which men are turned;
We will not dispute whither the Resurrection of every man in his own body shall be wrought, de facto, by recollecting of the dust, into which men Are turned;
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Lastly, the Recollection of the same material fragments or reliques, into which our bodies are dissolved, is no more necessary by the Principles of nature or true Philosophie unto the constitution of the same bodies (at the day of the Resurrection) which before have been,
Lastly, the Recollection of the same material fragments or Relics, into which our bodies Are dissolved, is no more necessary by the Principles of nature or true Philosophy unto the constitution of the same bodies (At the day of the Resurrection) which before have been,
Now, if nature by Gods appointment and co-operation can work divers kinds of food or nutriment into the same form or constitution, it will be no improbable supposall to say, that, The God of nature can work any part of the Element of water, of ayre,
Now, if nature by God's appointment and cooperation can work diverse Kinds of food or nutriment into the same from or constitution, it will be no improbable supposal to say, that, The God of nature can work any part of the Element of water, of air,
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or of earth, any fragment or relique of Adams body into the same individual form or mould, wherein the bodily life of the man, that shall be last dead before Christs coming to Judgement, did consist.
or of earth, any fragment or relic of Adams body into the same Individu from or mould, wherein the bodily life of the man, that shall be last dead before Christ coming to Judgement, did consist.
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To work this mutual exchange between the material parts of several mens bodies without any hinderance or impeachment to the numerical Identity of any mans body;
To work this mutual exchange between the material parts of several men's bodies without any hindrance or impeachment to the numerical Identity of any men body;
pc-acp vvi d j n1 p-acp dt j-jn n2 pp-f j ng2 n2 p-acp d n1 cc n1 p-acp dt j n1 pp-f d ng1 n1;
or without any prejudice to this truth, [ That every man shall arise with his own body ] which, we Christians believe, is impossible to nature, or to any natural causes;
or without any prejudice to this truth, [ That every man shall arise with his own body ] which, we Christians believe, is impossible to nature, or to any natural Causes;
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Whatsoever the first cause doth by the instrumental Agencie or service of second causes, the same he may do by his sole Power, without the service, of any instrumental or second cause.
Whatsoever the First cause does by the instrumental Agency or service of second Causes, the same he may do by his sole Power, without the service, of any instrumental or second cause.
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Now God, by the heart, by the Liver and by the digestive facultie, as by causes instrumental or secondary, doth change the substance of herbs, of fruits, of fish, of roots into the very substance of mans body, without dissolving the unitie of his bodily life;
Now God, by the heart, by the Liver and by the digestive faculty, as by Causes instrumental or secondary, does change the substance of herbs, of fruits, of Fish, of roots into the very substance of men body, without dissolving the unity of his bodily life;
and therefore, if it please him, may change the material parts of one man into another mans body or substance, without the help or instrumental service of the nutritive or digestive faculty, or any other instrumental cause;
and Therefore, if it please him, may change the material parts of one man into Another men body or substance, without the help or instrumental service of the nutritive or digestive faculty, or any other instrumental cause;
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All this he may do immediatly by His sole Power; But whether it be His Will so to do or no at the last day, be it ever reserved with all reverence and submission to his infinite wisdom alone.
All this he may do immediately by His sole Power; But whither it be His Will so to do or no At the last day, be it ever reserved with all Reverence and submission to his infinite Wisdom alone.
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The doubt may be framed, Thus. Although it be most true and evident from the Book of nature, that the natural or digestive faculty of man doth preserve the unitie of bodily life entire by diversitie of mater or nutriment,
The doubt may be framed, Thus. Although it be most true and evident from the Book of nature, that the natural or digestive faculty of man does preserve the unity of bodily life entire by diversity of mater or nutriment,
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Whether the uninterrupted continuance of duration or existence, or unitie of time, wherewith the duration of mans life is measured, be as necessary to the Unitie or Identity of his bodily Nature or Being,
Whither the uninterrupted Continuance of duration or existence, or unity of time, wherewith the duration of men life is measured, be as necessary to the Unity or Identity of his bodily Nature or Being,
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for time and quantitie are by nature divisible, whereas the nature of man, or other things, that exist in time, is indivisible. It is true, Division makes a pluralitie in things that are by nature divisible, but not in natures indivisible.
for time and quantity Are by nature divisible, whereas the nature of man, or other things, that exist in time, is indivisible. It is true, Division makes a plurality in things that Are by nature divisible, but not in nature's indivisible.
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For, Omne quantum habet partem extra partem, and in that regard is divisible. The whole substance divisible cannot subsist, but in the whole quantitie or measure.
For, Omne quantum habet partem extra partem, and in that regard is divisible. The Whole substance divisible cannot subsist, but in the Whole quantity or measure.
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10. The former Instance drawn from the Divisibilitie of a bodie subject to quantitie or dimension would hold much better Thus. As one part of such a body being separated from the rest, (suppose a branch or slip of a tree being united to another tree by inoculation or ingrafting) remains the self same substance it was, though it now exist not in the same tree, but in another:
10. The former Instance drawn from the Divisibility of a body Subject to quantity or dimension would hold much better Thus. As one part of such a body being separated from the rest, (suppose a branch or slip of a tree being united to Another tree by inoculation or engrafting) remains the self same substance it was, though it now exist not in the same tree, but in Another:
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In this later Case there is only A separation of place, a pluralitie only of Unitions, or Co-existences of the same branch with divers trees, no pluralitie of branches.
In this later Case there is only A separation of place, a plurality only of Unitions, or Co-existences of the same branch with diverse trees, no plurality of branches.
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In which we Christians believe, That every man shall arise with his own body, the same bodily substance, which he had or was whilest he lived here on earth.
In which we Christians believe, That every man shall arise with his own body, the same bodily substance, which he had or was whilst he lived Here on earth.
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let us here suppose that the Atheist, as he makes himself worse then a beast whilst he lives on earth, could hope to make himself equal to beasts in his death,
let us Here suppose that the Atheist, as he makes himself Worse then a beast while he lives on earth, could hope to make himself equal to beasts in his death,
The pursuit of these his fearful desperate hopes could nothing avail him, they would be at best but as pledges of greater shame and misery to befal him;
The pursuit of these his fearful desperate hope's could nothing avail him, they would be At best but as pledges of greater shame and misery to befall him;
The powerful hand of his Almighty Iudge will raise him up at the last day with the same body, which he had exposed to all this shame and misery, with the self same body for nature and substance, but not the same for qualitie or durabilitie;
The powerful hand of his Almighty Judge will raise him up At the last day with the same body, which he had exposed to all this shame and misery, with the self same body for nature and substance, but not the same for quality or durability;
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But for the souls of the Righteous (whatsoever become of their bodies after death) They are still in the hands of God, they are wholly at his disposal;
But for the Souls of the Righteous (whatsoever become of their bodies After death) They Are still in the hands of God, they Are wholly At his disposal;
recal to mind, if thou canst, what thou wast before thou wast, and thou shalt find that thou wert nothing. Qui non eras, factus es; cum iterum non eris, fies.
Recall to mind, if thou Canst, what thou wast before thou wast, and thou shalt find that thou Wertenberg nothing. Qui non eras, factus es; cum iterum non eris, fies.
There was a time when thou wast not, and yet there was a time wherein thou wast made; and albeit the times be now coming, wherein thou shalt not be, yet shalt thou be made again. All times are alike to God;
There was a time when thou wast not, and yet there was a time wherein thou wast made; and albeit the times be now coming, wherein thou shalt not be, yet shalt thou be made again. All times Are alike to God;
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All of us that now are, all the Generations that hereafter shall be, must appear before the Judgment Seat of Christ, that all may receive in the body according to the things done in the body,
All of us that now Are, all the Generations that hereafter shall be, must appear before the Judgement Seat of christ, that all may receive in the body according to the things done in the body,
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17. And if Christ be not raised, your faith is vain, you are yet in your sins, &c. 20. But now is Christ risen from the dead, and become the First-Fruits of them that slept.
17. And if christ be not raised, your faith is vain, you Are yet in your Sins, etc. 20. But now is christ risen from the dead, and become the First-Fruits of them that slept.
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His way of mutual or reciprocal Inference both Negative and Assertive, justified; and shewed, That both these Inferences, naturally arise, and may concludently be gathered from the Text, and from the Principles of Christian Belief. Wherein the witness (false upon supposition, verse 14, & 15.) should consist. That Philosophical Principle [ Deus & natura nihil faciunt frustrà ] divinely improved. Gods special and admirable works have ever, A Correspondent;
His Way of mutual or reciprocal Inference both Negative and Assertive, justified; and showed, That both these Inferences, naturally arise, and may concludently be gathered from the Text, and from the Principles of Christian Belief. Wherein the witness (false upon supposition, verse 14, & 15.) should consist. That Philosophical Principle [ Deus & Nature nihil faciunt frustrà ] divinely improved. God's special and admirable works have ever, A Correspondent;
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That is, some extraordinarie rare End. How sin is taken away by Christ's death: How by His Resurrection. How we are justified by Christ's Resurrection.
That is, Some extraordinary rare End. How since is taken away by Christ's death: How by His Resurrection. How we Are justified by Christ's Resurrection.
1. THat the Resurrection from death to life is in nature possible (as implying no Contradiction) though unto nature or any natural Agent most impossible, hath been discussed at large before.
1. THat the Resurrection from death to life is in nature possible (as implying no Contradiction) though unto nature or any natural Agent most impossible, hath been discussed At large before.
How Gods Will and Pleasure to raise up the Dead in Christ, to an endless, immortal and most happy Life, hath been clearly revealed by his Prophets in The Old Testament, I have shewed other-where:
How God's Will and Pleasure to raise up the Dead in christ, to an endless, immortal and most happy Life, hath been clearly revealed by his prophets in The Old Testament, I have showed otherwhere:
and any one, of ordinary observation in Reading the Scriptures and Commentators, may Collect. Especially, taking Example and light, from our blessed Saviour his managing that Text, Exod. 3. 6. [ I am the God of Abraham, &c. ] in his Argument with the Sadduces, who both denied the Resurrection, and disputed (as they thought subtilly and irrefragably) against it:
and any one, of ordinary observation in Reading the Scriptures and Commentators, may Collect. Especially, taking Exampl and Light, from our blessed Saviour his managing that Text, Exod 3. 6. [ I am the God of Abraham, etc. ] in his Argument with the Sadducees, who both denied the Resurrection, and disputed (as they Thought subtly and irrefragably) against it:
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And observing the great dexteritie of St. Peter in the second, and of St. Paul in the thirteenth of the Acts, in proving the Resurrection of Christ out of the Psalms, and out of the Prophet Isaiah: and how fitly St. Paul in the 54. and 55. verses of this Chapter, makes application of the Prophecie of Hosea (Chap. 13. v. 14.) unto the proper matter and season wherein it shall Consummativè be fulfilled.
And observing the great dexterity of Saint Peter in the second, and of Saint Paul in the thirteenth of the Acts, in proving the Resurrection of christ out of the Psalms, and out of the Prophet Isaiah: and how fitly Saint Paul in the 54. and 55. Verses of this Chapter, makes application of the Prophecy of Hosea (Chap. 13. v. 14.) unto the proper matter and season wherein it shall Consummativè be fulfilled.
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But the Connexion betwixt these two Assertions (which we are bound severally to believe from the authoritie of Moses and the Prophets) as, That Christs Resurrection from the grave should be the necessarie Cause of our Resurrection; or, That our future Resurrection should necessarily infer Christs Resurrection from the dead;
But the Connexion betwixt these two Assertions (which we Are bound severally to believe from the Authority of Moses and the prophets) as, That Christ Resurrection from the grave should be the necessary Cause of our Resurrection; or, That our future Resurrection should necessarily infer Christ Resurrection from the dead;
or, that the denial or doubt of our Resurrection should infer a denial or doubt of his Resurrection, is more then can easily be gathered out of Moses or the Prophets.
or, that the denial or doubt of our Resurrection should infer a denial or doubt of his Resurrection, is more then can Easily be gathered out of Moses or the prophets.
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This mutual Inference of the ones Resurrection by the other, whether Negatively or Assertively, was first made by our Apostle in this place, at least in expresse Terms, though implicitely made by our Saviour before.
This mutual Inference of the ones Resurrection by the other, whither Negatively or Assertively, was First made by our Apostle in this place, At least in express Terms, though implicitly made by our Saviour before.
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Our Apostle in making this mutual Inference, seems in the Judgment of some, to transgress or violate the Laws of Argumentation generally agreed upon in the School of nature, which notwithstanding he elsewhere and usually more exquisitely observes, then any Naturalist doth.
Our Apostle in making this mutual Inference, seems in the Judgement of Some, to transgress or violate the Laws of Argumentation generally agreed upon in the School of nature, which notwithstanding he elsewhere and usually more exquisitely observes, then any Naturalist does.
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or the affirmative points which he chargeth these Corinthians, and in them, us, undoubtedly to believe, can be concludently gathered from the principles of our beleif.
or the affirmative points which he charges these Corinthians, and in them, us, undoubtedly to believe, can be concludently gathered from the principles of our belief.
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Some perhaps would reply, that, We are not to say any thing of God (though not benefitting his Majestie,) but that which is most true. We are not indeed;
some perhaps would reply, that, We Are not to say any thing of God (though not benefiting his Majesty,) but that which is most true. We Are not indeed;
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and, that, as he, So we also, should be raised by the immediate power of God, his supposed mistake in the latter, could not convince him of bearing false Testimonie on Gods behalf, seeing that which he saith concerning the Resurrection of others (besides Christ) from the dead, doth tend to Gods glory.
and, that, as he, So we also, should be raised by the immediate power of God, his supposed mistake in the latter, could not convince him of bearing false Testimony on God's behalf, seeing that which he Says Concerning the Resurrection of Others (beside christ) from the dead, does tend to God's glory.
Some there were, which did question whether Monsters (as children, which are born with two heads, with more Toes or fingers then are usual &c.) were not Errata naturae, errours, imperfections or oversights of nature.
some there were, which did question whither Monsters (as children, which Are born with two Heads, with more Toes or fingers then Are usual etc.) were not Errata naturae, errors, imperfections or oversights of nature.
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What imputation or prejudice was it then to affirm, that God had raised up Christ from the dead, if there were no general Resurrection of others from the dead? or wherein doth the falshood of the testimonie, which our Apostle seeks to avert from himself, punctually consist? Did it consist in saying, That he raised up Christ, whom he did not raise up,
What imputation or prejudice was it then to affirm, that God had raised up christ from the dead, if there were no general Resurrection of Others from the dead? or wherein does the falsehood of the testimony, which our Apostle seeks to avert from himself, punctually consist? Did it consist in saying, That he raised up christ, whom he did not raise up,
Yea to avouch that God did raise up Christ from the dead (although the fact were true and unquestionable that God did raise him up,) were in our Apostles Divinitie to lay an imputation or slander on God, if so be that such as beleive in Christ,
Yea to avouch that God did raise up christ from the dead (although the fact were true and unquestionable that God did raise him up,) were in our Apostles Divinity to lay an imputation or slander on God, if so be that such as believe in christ,
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Better it were (or at least less evil) in our Apostles Judgement, to deny that Christ was risen from the dead, then granting This, to deny The Resurrection of such as sleep in Christ.
Better it were (or At least less evil) in our Apostles Judgement, to deny that christ was risen from the dead, then granting This, to deny The Resurrection of such as sleep in christ.
What imputation then is it unto God, or how doth this Aspersion rise, and fall upon Christ or his Apostle, by granting that Christ was indeed raised up;
What imputation then is it unto God, or how does this Aspersion rise, and fallen upon christ or his Apostle, by granting that christ was indeed raised up;
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But they finally resolve, that albeit such events might fall out by the errour, or contrary to the intentions or indeavours of That particular nature, wherein these misfigurations were found;
But they finally resolve, that albeit such events might fallen out by the error, or contrary to the intentions or endeavours of That particular nature, wherein these misfigurations were found;
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And if by general or Universal nature they meant no other thing, then we do by the guide and God of nature, Mentem teneant, Linguam corrigant, their meaning was good,
And if by general or Universal nature they meant no other thing, then we do by the guide and God of nature, Mentem teneant, Linguam corrigant, their meaning was good,
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For it is more then probable that they had read, though then perhaps they did not actually remember, who made the dumb or the deaf, him that seeth or the blind? Have not I the Lord? Exod. 4. 11. God, they likewise knew, did for some good end or just cause, either suffer or cause nature to miscarry in this man;
For it is more then probable that they had read, though then perhaps they did not actually Remember, who made the dumb or the deaf, him that sees or the blind? Have not I the Lord? Exod 4. 11. God, they likewise knew, did for Some good end or just cause, either suffer or cause nature to miscarry in this man;
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He was not only cured miraculously of his native blindness, but the eyes of his understanding by this miraculous cure were opened and inlightned to see more for his souls health,
He was not only cured miraculously of his native blindness, but the eyes of his understanding by this miraculous cure were opened and enlightened to see more for his Souls health,
4. Galen, that great Physician and curious searcher into all the secrets of the humane nature, had well observed, That there is no part nor parcell in the whole body of man, which hath not its proper use.
4. Galen, that great physician and curious searcher into all the secrets of the humane nature, had well observed, That there is no part nor parcel in the Whole body of man, which hath not its proper use.
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5. The former principle [ Deus nihil frustrà facit ] being thus far improved That all Gods special and admirable works tend to some special and admirable use and purpose:) both parts of our Apostles mutual inference; as well the Negative;
5. The former principle [ Deus nihil frustrà facit ] being thus Far improved That all God's special and admirable works tend to Some special and admirable use and purpose:) both parts of our Apostles mutual Inference; as well the Negative;
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Howbeit of respiration or breathing, without which the life of man cannot be preserved or continued, the Lungs are the true and proper Efficient Cause.
Howbeit of respiration or breathing, without which the life of man cannot be preserved or continued, the Lungs Are the true and proper Efficient Cause.
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This Mutual Inference is good, Quicquid pulmones habet, respirat; Quicquid respirat, pulmones habet. Whatsoever creature hath lungs, hath also the benefit of breath or respiration;
This Mutual Inference is good, Quicquid pulmones habet, respirat; Quicquid respirat, pulmones habet. Whatsoever creature hath lungs, hath also the benefit of breath or respiration;
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In St. Pauls Divinity, The manifestation of Gods Glory and Goodness in the Redemption of man, is the End or Final Cause of all the Articles which we believe concerning Christ as God and man;
In Saint Paul's Divinity, The manifestation of God's Glory and goodness in the Redemption of man, is the End or Final Cause of all the Articles which we believe Concerning christ as God and man;
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But the manifestation of this His Goodness being presupposed as made necessary by His Omnipotent Will; The Mutual Inference between the Son of Gods Incarnation,
But the manifestation of this His goodness being presupposed as made necessary by His Omnipotent Will; The Mutual Inference between the Son of God's Incarnation,
First, Unless Gods Will and Pleasure had been set to manifest His Goodness in the Redemption of mankind, the Son of God had not been Incarnate, had not Died, had not been Raised from the dead.
First, Unless God's Will and Pleasure had been Set to manifest His goodness in the Redemption of mankind, the Son of God had not been Incarnate, had not Died, had not been Raised from the dead.
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yet the actual manifestation of Gods Goodness in our Redemption, and our Redemption it self is procured by the Incarnation and Sacerdotal function of Christ,
yet the actual manifestation of God's goodness in our Redemption, and our Redemption it self is procured by the Incarnation and Sacerdotal function of christ,
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Secondly, Unless the Son of God had become man, man could not have been delivered from the fetters and chains of sin, much less restored to his first dignitie. And yet more;
Secondly, Unless the Son of God had become man, man could not have been Delivered from the fetters and chains of since, much less restored to his First dignity. And yet more;
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But in as much as the Son of God was found in the true Form of a Servant, this is an Argument from the Effect, evident to convince our consciences that we Sons of men were by nature the servants or bond-men of Satan.
But in as much as the Son of God was found in the true From of a Servant, this is an Argument from the Effect, evident to convince our Consciences that we Sons of men were by nature the Servants or bondmen of Satan.
how saith our Apostle in the 17. verse, [ If Christ be not raised ye are yet in your sins? ] Could these Corinthians or any others be still in their sins after their sins were taken away? Or will any man deny that their sins were taken away by Christ's death at the very instant of his souls departure from the bodie,
how Says our Apostle in the 17. verse, [ If christ be not raised you Are yet in your Sins? ] Could these Corinthians or any Others be still in their Sins After their Sins were taken away? Or will any man deny that their Sins were taken away by Christ's death At the very instant of his Souls departure from the body,
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Now if this work were finished, when our Saviour Christ said, It is finished, these Corinthians sins were taken away before Christs Resurrection. And if sin by Christs death had been actually and utterly taken away, our Apostles Inference in this place had been unsound, none had remained in their sins,
Now if this work were finished, when our Saviour christ said, It is finished, these Corinthians Sins were taken away before Christ Resurrection. And if since by Christ death had been actually and utterly taken away, our Apostles Inference in this place had been unsound, none had remained in their Sins,
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Sin then, even the sins of the world were taken away by Christs death, but not actually and utterly taken away, If sin had been so taken away by Christs death, there had been no such necessity of Christs Resurrection from the dead,
since then, even the Sins of the world were taken away by Christ death, but not actually and utterly taken away, If since had been so taken away by Christ death, there had been no such necessity of Christ Resurrection from the dead,
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as our Apostle here presseth upon the Corinthians, not as matter of Opinion, but as a Fundamental Principle of Faith. It remains then to be declared, In what sense, or how far,
as our Apostle Here Presseth upon the Corinthians, not as matter of Opinion, but as a Fundamental Principle of Faith. It remains then to be declared, In what sense, or how Far,
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7. First then Christs death was a Ransome all-sufficient for the sins of the world, the full price of redemption for all mankind throughout the world from the beginning to the end of it.
7. First then Christ death was a Ransom All-sufficient for the Sins of the world, the full price of redemption for all mankind throughout the world from the beginning to the end of it.
Christ is said again to take away the sins of the world by his death, in as much as by his death he became the universal and soveraign medicine for all mens sins. But many dyed in Israel, not because there was no Balm in Gilead; as many do amongst us, not so much for want of good Physick or soveraign Medicines,
christ is said again to take away the Sins of the world by his death, in as much as by his death he became the universal and sovereign medicine for all men's Sins. But many died in Israel, not Because there was no Balm in Gilead; as many do among us, not so much for want of good Physic or sovereign Medicines,
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all this notwithstanding, We do not receive all the Benefits, which God for his Deaths sake bestows upon us, by believing only in his death; But even This benefit of our Iustification we receive more immediately by our Belief of his Resurrection from the dead.
all this notwithstanding, We do not receive all the Benefits, which God for his Death's sake bestows upon us, by believing only in his death; But even This benefit of our Justification we receive more immediately by our Belief of his Resurrection from the dead.
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or by the Imputation of Christs Righteousness, Ex Professe; as, Rom. 4. 23, 24. Now it was not written for his sake (to wit, Abrahams) alone, that it was imputed to him;
or by the Imputation of Christ Righteousness, Ex Profess; as, Rom. 4. 23, 24. Now it was not written for his sake (to wit, Abrahams) alone, that it was imputed to him;
And he gives the Reason, why our Belief of this Article should be imputed unto us (in the next words) Seeing he was delivered to death for our offences, and raised again for our Justification.
And he gives the Reason, why our Belief of this Article should be imputed unto us (in the next words) Seeing he was Delivered to death for our offences, and raised again for our Justification.
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But yet there is a further degree of Justification, that is, an Actual Absolution from the Reign or Dominion of sin in our Bodies, which is never obtained without some measure of Faith or Sanctifying Grace inherent;
But yet there is a further degree of Justification, that is, an Actual Absolution from the Reign or Dominion of since in our Bodies, which is never obtained without Some measure of Faith or Sanctifying Grace inherent;
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Yet after this plea made, we may not expect to receive this blessing otherwise, then per Jesum Christum, through or by Jesus Christ, who was raised from the dead.
Yet After this plea made, we may not expect to receive this blessing otherwise, then per Jesus Christ, through or by jesus christ, who was raised from the dead.
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whatsoever is any way conducent to our full and final Redemption, descends immediately from the Son of God exalted in his human nature, as from its proper Fountain.
whatsoever is any Way conducent to our full and final Redemption, descends immediately from the Son of God exalted in his human nature, as from its proper Fountain.
He was consecrated by his death (and his Consecration was accomplished by his Resurrection) to be an inexhaustible fountain of life and salvation to all, that truly believe in his death and Resurrection from the dead.
He was consecrated by his death (and his Consecration was accomplished by his Resurrection) to be an inexhaustible fountain of life and salvation to all, that truly believe in his death and Resurrection from the dead.
Therefore such as die in Christ (whatsoever in the mean time become of their bodies) shall be raised up to the like life, against which death shall never be able to make any attempt or approach.
Therefore such as die in christ (whatsoever in the mean time become of their bodies) shall be raised up to the like life, against which death shall never be able to make any attempt or approach.
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So the Resurrection of Christ from the grave was the hallowing or consecration of these our mortal bodies unto that glory and immortalitie which shall be at the finall Resurrection.
So the Resurrection of christ from the grave was the hallowing or consecration of these our Mortal bodies unto that glory and immortality which shall be At the final Resurrection.
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If God did accept the offering of the First fruits, it was a pledge unto his people, that he would extraordinarily bless the after-crop with large increase;
If God did accept the offering of the First fruits, it was a pledge unto his people, that he would extraordinarily bless the after-crop with large increase;
He was raised up from the dead upon that very day in the morning, wherein the first fruits of green corn were by the priests of the Law offered unto God.
He was raised up from the dead upon that very day in the morning, wherein the First fruits of green corn were by the Priests of the Law offered unto God.
His presentation of himself to his Father as our High-Priest, and as the First fruits from the dead, was the most acceptable offering or sacrifice that ever was offered unto God;
His presentation of himself to his Father as our High-Priest, and as the First fruits from the dead, was the most acceptable offering or sacrifice that ever was offered unto God;
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or then Josephs advancement in Egypt was to old Jacob. Now if the First fruits from the dead were thus acceptable unto God, we cannot distrust but that the after-crop shall prosper,
or then Josephs advancement in Egypt was to old Jacob. Now if the First fruits from the dead were thus acceptable unto God, we cannot distrust but that the after-crop shall prosper,
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This Article then of Christs Resurrection from the dead, and of his becoming the First fruits of them that sleep, is the ground or root of all our Apostles Inferences from vers. 35, to the end of this chapter, concerning the Resurrection,
This Article then of Christ Resurrection from the dead, and of his becoming the First fruits of them that sleep, is the ground or root of all our Apostles Inferences from vers. 35, to the end of this chapter, Concerning the Resurrection,
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Thus much likewise was foretold by the Prophet Esay in that Evangelical Prophecie, Esay 53. 10. When thou shalt make his soul an offering for sin, he shall see his Seed, he shall prolong his dayes,
Thus much likewise was foretold by the Prophet Isaiah in that Evangelical Prophecy, Isaiah 53. 10. When thou shalt make his soul an offering for since, he shall see his Seed, he shall prolong his days,
And it is no Paradox or strange opinion to say, that We sinful men shall be finally Justified by utter extirpation of sin out of our nature at our last Resurrection:
And it is no Paradox or strange opinion to say, that We sinful men shall be finally Justified by utter extirpation of since out of our nature At our last Resurrection:
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To omit all other interpretation of this phrase, St. Paul means the very self same thing by saying, Christ is Justified in the Spirit, that St. Peter means when he saith, He was quickened in the Spirit, 1 Pet. 3. 18. Both mean, That he was Justified or freed, by the Spirit or Power of the Godhead, from death or any other further burthen of our sins.
To omit all other Interpretation of this phrase, Saint Paul means the very self same thing by saying, christ is Justified in the Spirit, that Saint Peter means when he Says, He was quickened in the Spirit, 1 Pet. 3. 18. Both mean, That he was Justified or freed, by the Spirit or Power of the Godhead, from death or any other further burden of our Sins.
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For to grant Christs Resurrection from the dead, and to deny or doubt of this Final Justification or Absolution of all true believers in his Resurrection, from the reliques of sin, is to cast an Aspersion upon God himself,
For to grant Christ Resurrection from the dead, and to deny or doubt of this Final Justification or Absolution of all true believers in his Resurrection, from the Relics of since, is to cast an Aspersion upon God himself,
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as if he had wrought this great work of Christs Resurrection, frustra; that is, to no Use or End correspondent to such a mighty Ground-work or Foundation.
as if he had wrought this great work of Christ Resurrection, frustra; that is, to no Use or End correspondent to such a mighty Groundwork or Foundation.
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11. Every man then is bound to believe, That all true Beleivers of Christs Resurrection from the dead shall be undoubted partakers of that endlesse and immortal glory,
11. Every man then is bound to believe, That all true Believers of Christ Resurrection from the dead shall be undoubted partakers of that endless and immortal glory,
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then he can (upon just and deliberate Examination) find, that he himself doth truly and stedfastly believe this Fundamental Article of Christs Resurrection from the dead.
then he can (upon just and deliberate Examination) find, that he himself does truly and steadfastly believe this Fundamental Article of Christ Resurrection from the dead.
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Now if it were certainly determined and agreed upon by all, what it were truly and stedfastly to believe this Article, all the controversies concerning the Certaintie of Salvation, or Irrevocable Justification, in this life, by Faith, would determine themselves, and be at an end.
Now if it were Certainly determined and agreed upon by all, what it were truly and steadfastly to believe this Article, all the controversies Concerning the Certainty of Salvation, or Irrevocable Justification, in this life, by Faith, would determine themselves, and be At an end.
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But of the Examination of our Faith, or of its truth, sincerity, or strength, we shall have fitter occasion and more full time to speak in unfolding of the last part of the Article of Christs coming to Judgment;
But of the Examination of our Faith, or of its truth, sincerity, or strength, we shall have fitter occasion and more full time to speak in unfolding of the last part of the Article of Christ coming to Judgement;
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or measure the strength of his Belief in this main Article of Christs Resurrection, only by the strength of his perswasions of its Speculative and General Truth;
or measure the strength of his Belief in this main Article of Christ Resurrection, only by the strength of his persuasions of its Speculative and General Truth;
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How then must the truth or strength of our Belief or Faith in this Article be measured? Only by our stedfast and constant practise of the Special Duties, whereunto the belief of it doth bind all professors of it.
How then must the truth or strength of our Belief or Faith in this Article be measured? Only by our steadfast and constant practice of the Special Duties, whereunto the belief of it does bind all professors of it.
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Now the Special Duties, whereunto the Belief of it doth bind us, are succinctly and pithily set down by our Apostle, Col. 3. 1, 2. If then ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God;
Now the Special Duties, whereunto the Belief of it does bind us, Are succinctly and pithily Set down by our Apostle, Col. 3. 1, 2. If then you be risen with christ, seek those things which Are above, where christ Sitteth At the right hand of God;
set your affections on things above, not on things on earth, &c. And verse the 5. Mortifie therefore your members, which are upon earth, fornication, uncleannesse, inordinate affection, evil concupiscence, and covetousness, which is Idolatry.
Set your affections on things above, not on things on earth, etc. And verse the 5. Mortify Therefore your members, which Are upon earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is Idolatry.
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And verse 8. Put off all these, anger, wrath, malice, blasphemie, silthy communication out of your mouth, Lie not one to another, seeing that ye have put off the old man with his deeds.
And verse 8. Put off all these, anger, wrath, malice, blasphemy, silthy communication out of your Mouth, Lie not one to Another, seeing that you have put off the old man with his Deeds.
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The particular Duties required of men and women according to their several conditions or states of life, (as of Wives to Husbands, and of Husbands to Wives;
The particular Duties required of men and women according to their several conditions or states of life, (as of Wives to Husbands, and of Husbands to Wives;
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Now we must be altogether as certain that we do truely, sincerely, and constantly perform these duties which are by our Apostle in this place required (whether as General to all Christians,
Now we must be altogether as certain that we do truly, sincerely, and constantly perform these duties which Are by our Apostle in this place required (whither as General to all Christians,
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or such as concern particular estates of life) as we are of This general, [ That whosoever doth truly mortifie the deeds of the body and perform the other duties here required shall be undoubted partaker of the Resurrection unto Glory ] before we can be certain certitudine fidei, by certaintie of faith, of our salvation or Resurrection unto glory in particular.
or such as concern particular estates of life) as we Are of This general, [ That whosoever does truly mortify the Deeds of the body and perform the other duties Here required shall be undoubted partaker of the Resurrection unto Glory ] before we can be certain Certitude fidei, by certainty of faith, of our salvation or Resurrection unto glory in particular.
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12. Doth any amongst us upon the examination required, before the receiving of the Sacrament, find himself extreamly negligent or generally defective in performance of these duties? Let not such a one take his negligence past,
12. Does any among us upon the examination required, before the receiving of the Sacrament, find himself extremely negligent or generally defective in performance of these duties? Let not such a one take his negligence past,
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yet would I withall advise him not to approach the Lords Table without a wedding garment, without a sincere and hearty sorrow for his negligences past, without a sincere hearty desire of doing better hereafter.
yet would I withal Advice him not to approach the lords Table without a wedding garment, without a sincere and hearty sorrow for his negligences past, without a sincere hearty desire of doing better hereafter.
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the point whereon I would advise such a man for the present to pitch his faith, shall not be his own Election, nor the Certaintie of his present and future estate in Grace, or Real and infallible Interest in Christ his Resurrection;
the point whereon I would Advice such a man for the present to pitch his faith, shall not be his own Election, nor the Certainty of his present and future estate in Grace, or Real and infallible Interest in christ his Resurrection;
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But upon that Character or description of our Saviour, given by the Evangelical Prophet, Esay 42. 3. and experienced upon Record by the Evangelist St. Matthew, Matth. 12. 20. That he quencheth not smoaking flax;
But upon that Character or description of our Saviour, given by the Evangelical Prophet, Isaiah 42. 3. and experienced upon Record by the Evangelist Saint Matthew, Matthew 12. 20. That he quenches not smoking flax;
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bring good intentions to good desires; and good desires to firm resolutions: and confirm our Resolutions with constancie and perseverance in thy service. Amen.
bring good intentions to good Desires; and good Desires to firm resolutions: and confirm our Resolutions with constancy and perseverance in thy service. Amen.
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mercifully grant, that we both follow the example of his patience, and be made partakers of his Resurrection, through the same Jesus Christ our Lord, Amen.
mercifully grant, that we both follow the Exampl of his patience, and be made partakers of his Resurrection, through the same jesus christ our Lord, Amen.
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that at the last day when he shall come again in his Glorious Majestie to judge both the Quick and the Dead, we may rise to the life immortal, through him who liveth and reigneth with Thee and the Holie Ghost now and ever.
that At the last day when he shall come again in his Glorious Majesty to judge both the Quick and the Dead, we may rise to the life immortal, through him who lives and Reigneth with Thee and the Holy Ghost now and ever.
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The Subject matter of this Section (according to what was cut out, by the Method proposed in the oft mentioned Ninth Chapter) is, The Final Doom, Award,
The Subject matter of this Section (according to what was Cut out, by the Method proposed in the oft mentioned Ninth Chapter) is, The Final Doom, Award,
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or Sentence of Life and Death, which, The King of Glorie, our most worthy Judge Eternal, shall respectively pronounce and pass upon all, at that Dreadful and yet Ioyful Day of Iudgment;
or Sentence of Life and Death, which, The King of Glory, our most worthy Judge Eternal, shall respectively pronounce and pass upon all, At that Dreadful and yet Joyful Day of Judgement;
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But utter Extermination to the goats on the Left hand, whom he will send accursed into Everlasting Prisons, there to be tormented in that fire which was first prepared (not for them,
But utter Extermination to the Goats on the Left hand, whom he will send accursed into Everlasting Prisons, there to be tormented in that fire which was First prepared (not for them,
1. Because they be Three, and the First Three of Thirteen Excellent and most Elaborate Tracts all in order composed upon The sixth Chapter to the Romans:
1. Because they be Three, and the First Three of Thirteen Excellent and most Elaborate Tracts all in order composed upon The sixth Chapter to the Roman:
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but to the Reader (and his Content or benefit) who will find, that these Three Chapters are as comely and as useful Introductions to his Rich Discourses about the Domus Aeternitatis, the two several long Homes of all mankind;
but to the Reader (and his Content or benefit) who will find, that these Three Chapters Are as comely and as useful Introductions to his Rich Discourses about the Domus Aeternitatis, the two several long Homes of all mankind;
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and some of it so Homogeneal to the ensuing Tracts, that they could not be more fitly placed then before the Discourses about the Final Award or Sentence.
and Some of it so Homogeneal to the ensuing Tracts, that they could not be more fitly placed then before the Discourses about the Final Award or Sentence.
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4. It is my Iudgement; That had this learned Author left none other, These Thirteen Treatises put together would make a very Excellent Compend of Christian Instruction.
4. It is my Judgement; That had this learned Author left none other, These Thirteen Treatises put together would make a very Excellent Compend of Christian Instruction.
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A Paraphrase upon this Sixth. The Importance of the Phrase [ Dead to Sin. ] No Christians in this life so dead to sin as to come up to the Resemblance of Death Natural.
A paraphrase upon this Sixth. The Importance of the Phrase [ Dead to Sin. ] No Christians in this life so dead to sin as to come up to the Resemblance of Death Natural.
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or as the Solid Angle in which there is a punctual and full Coincidence of all the former Lines, I must be inforced to exhibit unto the Reader A Model or Abstract of the Whole,
or as the Solid Angle in which there is a punctual and full Coincidence of all the former Lines, I must be enforced to exhibit unto the Reader A Model or Abstract of the whole,
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Our Apostle had given up this Conclusion as the main Aphorism or Resultance of the fifth Chapter, verse 20, 21. Where sin abounded, Grace did much more abound.
Our Apostle had given up this Conclusion as the main Aphorism or Resultance of the fifth Chapter, verse 20, 21. Where since abounded, Grace did much more abound.
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when first it was delivered unto them (for it was delivered before he wrote this Epistle:) or whether it were to prevent the making of it, upon the reading of the former Chapter;
when First it was Delivered unto them (for it was Delivered before he wrote this Epistle:) or whither it were to prevent the making of it, upon the reading of the former Chapter;
What shall we say then? Shall we continue in sin, that grace may abound? And he gives the Answer unto it in the second verse, by an Absit, God forbid: That is, far be it from us, far be it from every Christian,
What shall we say then? Shall we continue in since, that grace may abound? And he gives the Answer unto it in the second verse, by an Absit, God forbid: That is, Far be it from us, Far be it from every Christian,
But this Refutation may seem to participate more of Rhetorical Passion or indignation, then of sound and Logical Reason; an artificial Evasion rather then a concludent Proof.
But this Refutation may seem to participate more of Rhetorical Passion or Indignation, then of found and Logical Reason; an artificial Evasion rather then a concludent Proof.
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if, as you suppose, we be already dead unto it? Only prove what you suppose or take as granted, that we are already dead to sin, or that sin is dead in us,
if, as you suppose, we be already dead unto it? Only prove what you suppose or take as granted, that we Are already dead to since, or that since is dead in us,
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2. All the Question then is (and a Great Question it is, upon whose true resolution, the resolution of all the questions or difficulties which are emergent out of this and other Chapters depends:) In what sense every true Christian is said to be dead to sin;
2. All the Question then is (and a Great Question it is, upon whose true resolution, the resolution of all the questions or difficulties which Are emergent out of this and other Chapters depends:) In what sense every true Christian is said to be dead to sin;
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And according to this acception or importance of death, Every one in whom the reign or dominion of sin is broken, in whom the flesh is made subject to the spirit, is truely said to be dead to sin:
And according to this acception or importance of death, Every one in whom the Reign or dominion of since is broken, in whom the Flesh is made Subject to the Spirit, is truly said to be dead to sin:
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Yet certain it is, that Our Church would have every one at the very first profession of his Faith, to believe that he is One of the Elect People of God.
Yet certain it is, that Our Church would have every one At the very First profession of his Faith, to believe that he is One of the Elect People of God.
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But neither is this civil death the death here punctually meant by Saint Paul, when he saith, How shall we that are dead to sin live any longer therein? For he speaks not of such a death to sin, as was peculiar to himself or to some few;
But neither is this civil death the death Here punctually meant by Saint Paul, when he Says, How shall we that Are dead to sin live any longer therein? For he speaks not of such a death to since, as was peculiar to himself or to Some few;
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All and every one of them are in his sense and meaning in this place, dead to sin; and yet are not all of them dead to sin, or sin dead to them, or in them, either by a natural or civil death.
All and every one of them Are in his sense and meaning in this place, dead to since; and yet Are not all of them dead to since, or sin dead to them, or in them, either by a natural or civil death.
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and therefore the full and onely Reason, why these Romans (one and other) were reckoned as dead to sin, was not because they had promised or vowed to mortifie the deeds of the flesh, or to put sin unto a civil death, that is to break the Raign or Dominion of it:
and Therefore the full and only Reason, why these Romans (one and other) were reckoned as dead to since, was not Because they had promised or vowed to mortify the Deeds of the Flesh, or to put since unto a civil death, that is to break the Reign or Dominion of it:
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For thus to promise or thus to vow without sufficient means or probable hopes, such hopes and means as by nature they could not have to perform what they thus vow, were presumption, a tempting of God,
For thus to promise or thus to Voelli without sufficient means or probable hope's, such hope's and means as by nature they could not have to perform what they thus Voelli, were presumption, a tempting of God,
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To compell all that come unto the Sacred Laver, to undertake that treble vow (which is and hath been alwayes solemnly made and undertaken, either by the parties themselves, which are to be baptized in case they be of years,
To compel all that come unto the Sacred Laver, to undertake that triple Voelli (which is and hath been always solemnly made and undertaken, either by the parties themselves, which Are to be baptised in case they be of Years,
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unlesse the Church our Mother which exacts this vow of all and every one, could give full assurance to all and every one of her sons, that God in baptisme for his part never failes to give means sufficient for quelling the reign of sin,
unless the Church our Mother which exacts this Voelli of all and every one, could give full assurance to all and every one of her Sons, that God in Baptism for his part never fails to give means sufficient for quelling the Reign of since,
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that is, First they are dead unto it by solemn vow or profession, Secondly they are said to be dead unto sin, or sin to be dead in them, in as much as they in Baptism receive an Antidote from God by which the rage and poison of it might easily be asswaged or expelled,
that is, First they Are dead unto it by solemn Voelli or profession, Secondly they Are said to be dead unto since, or since to be dead in them, in as much as they in Baptism receive an Antidote from God by which the rage and poison of it might Easily be assuaged or expelled,
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4. Some in our times there be (and more I think than have been in all the former) which deny all Baptismal Grace. Others there be which grant some Grace to be conferred by Baptisme, even unto infants;
4. some in our times there be (and more I think than have been in all the former) which deny all Baptismal Grace. Others there be which grant Some Grace to be conferred by Baptism, even unto Infants;
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but yet these restrain it onely to infants Elect. And This they take to be the meaning of our Churches Catechisme, wherein Children are taught to believe [ That as Christ the second Person in the Trinitie did Redeem them and all mankind:
but yet these restrain it only to Infants Elect. And This they take to be the meaning of our Churches Catechism, wherein Children Are taught to believe [ That as christ the second Person in the Trinity did redeem them and all mankind:
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But can any man be perswaded, that it was any part of Our Churches meaning, to teach Children when they first make profession of their Faith, to believe, that they are of the number of the Elect, that is, of such as cannot finally perish? This were to teach them their Faith backwards,
But can any man be persuaded, that it was any part of Our Churches meaning, to teach Children when they First make profession of their Faith, to believe, that they Are of the number of the Elect, that is, of such as cannot finally perish? This were to teach them their Faith backwards,
For higher then thus Saint Paul himself in his greatest perfection could not possibly reach; no, nor the blessed Angels which have kept their First station almost these 6000 years.
For higher then thus Saint Paul himself in his greatest perfection could not possibly reach; no, nor the blessed Angels which have kept their First station almost these 6000 Years.
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But those Reverend Fathers which did compose that Catechisme, and the Church our Mother which did approve and authorize it, did in charity presume, that every one which would take upon him to expound this Catechisme or other principles of Faith, should first know the Distinction between the Elect, that is, such persons as cannot perish,
But those Reverend Father's which did compose that Catechism, and the Church our Mother which did approve and authorise it, did in charity presume, that every one which would take upon him to expound this Catechism or other principles of Faith, should First know the Distinction between the Elect, that is, such Persons as cannot perish,
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and Election unto eternal glory. Every People or Nation, every company of men, when they are first converted from Gentilism to Christianitie become an Elect People, a chosen generation or company of men:
and Election unto Eternal glory. Every People or nation, every company of men, when they Are First converted from Gentilism to Christianity become an Elect People, a chosen generation or company of men:
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that is, they and their seed after them are made capable of Baptism, receive an Interest in Gods promises made unto us in Christ, which the heathens whilst they continue heathens cannot have.
that is, they and their seed After them Are made capable of Baptism, receive an Interest in God's promises made unto us in christ, which the Heathens while they continue Heathens cannot have.
for receiving the Sacrament of Christs Body and Blood, and whatsoever Benefits of Christs Priestly Function, are committed to the dispensation of his Ministers.
for receiving the Sacrament of Christ Body and Blood, and whatsoever Benefits of Christ Priestly Function, Are committed to the Dispensation of his Ministers.
So that he attributes an holiness unto the children of believing Parents by which they are more capable of Baptisme then the children of unbelieving Parents are.
So that he attributes an holiness unto the children of believing Parents by which they Are more capable of Baptism then the children of unbelieving Parents Are.
And of this holiness by which they are capable of Baptisme, all children are partakers, although but one of their Parents, whether Father or Mother, do believe:
And of this holiness by which they Are capable of Baptism, all children Are partakers, although but one of their Parents, whither Father or Mother, do believe:
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much more are the children of believing Parents to be reputed holy or sanctified after baptisme, by which alwayes some Gift of the Holy Ghost is conferred upon them.
much more Are the children of believing Parents to be reputed holy or sanctified After Baptism, by which always Some Gift of the Holy Ghost is conferred upon them.
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But whether such as were baptized when they came to years of discretion (as most of these Romanes were) did in Baptisme receive the Grace of Regeneration, or were forthwith regenerated;
But whither such as were baptised when they Come to Years of discretion (as most of these Romans were) did in Baptism receive the Grace of Regeneration, or were forthwith regenerated;
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And unlesse their means to vanquish Satan the world and the flesh had been greater than the meer natural man had any, the just Lord would not punish them more severely than he doth the heathen or meer natural men for suffering themselves to be vanquished by his enemies.
And unless their means to vanquish Satan the world and the Flesh had been greater than the mere natural man had any, the just Lord would not Punish them more severely than he does the heathen or mere natural men for suffering themselves to be vanquished by his enemies.
That all of us in baptisme are dead to sin (in that sense which we have shewed before) that is, by solemn vow, or by Professing our death unto it, our Apostle infers ver. 3. and not onely dead but buried. And both this Death and Burial unto sin was solemnly professed not by Word or Vow only,
That all of us in Baptism Are dead to sin (in that sense which we have showed before) that is, by solemn Voelli, or by Professing our death unto it, our Apostle infers for. 3. and not only dead but buried. And both this Death and Burial unto since was solemnly professed not by Word or Voelli only,
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and strength of body to undergo this Ceremony,) were ter demersi in aquis, their whole bodies were plunged thrice in the water to represent their vowed death and buriall unto sin.
and strength of body to undergo this Ceremony,) were ter demersi in aquis, their Whole bodies were plunged thrice in the water to represent their vowed death and burial unto since.
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This Ternal demersion of their Bodies, as some collect, was not only to represent The Holy and blessed Trinitie of the Divine Persons in whose names they were baptized;
This Ternal demersion of their Bodies, as Some collect, was not only to represent The Holy and blessed Trinity of the Divine Persons in whose names they were baptised;
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Therefore saith the Apostle, we are buried with him by Baptisme unto death, that like as Christ was raised up from the dead by the glory of the Father:
Therefore Says the Apostle, we Are buried with him by Baptism unto death, that like as christ was raised up from the dead by the glory of the Father:
This raising unto newnesse of life by the Sacrament of Baptisme was represented by the safe Ascension of their Bodies out of the water in the which they had been thrice plunged.
This raising unto newness of life by the Sacrament of Baptism was represented by the safe Ascension of their Bodies out of the water in the which they had been thrice plunged.
And of our Resurrection unto glory, we receive the pledge or earnest, when we receive the Grace of Regeneration, that is the Grace which enables us to walk in newnesse of life.
And of our Resurrection unto glory, we receive the pledge or earnest, when we receive the Grace of Regeneration, that is the Grace which enables us to walk in newness of life.
And this is called the First Resurrection, without which no man shall be partaker of the second unto Glory. Now that all such as are truly buried with him by baptisme into death, that is, all such as observe and perform their vow made in baptisme shall undoubtedly be partakers of his Resurrection unto Glory, the Apostle inferres ver. 5. For if we have been planted together in the likenesse of his death;
And this is called the First Resurrection, without which no man shall be partaker of the second unto Glory. Now that all such as Are truly buried with him by Baptism into death, that is, all such as observe and perform their Voelli made in Baptism shall undoubtedly be partakers of his Resurrection unto Glory, the Apostle infers for. 5. For if we have been planted together in the likeness of his death;
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For it is observable that he doth not say, if we have been planted together in his death, but if we have been planted together in the likeness of his death. It is not required that we should die the death of the body as Christ did,
For it is observable that he does not say, if we have been planted together in his death, but if we have been planted together in the likeness of his death. It is not required that we should die the death of the body as christ did,
that is, unto newness of life, which is the First Resurrection. And of this Resurrection we shall not fail to be actual partakers by vertue of baptisme,
that is, unto newness of life, which is the First Resurrection. And of this Resurrection we shall not fail to be actual partakers by virtue of Baptism,
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But the more ancient and better exposition is, that we are NONLATINALPHABET with Christ, planted together with Him; yet not so planted together with him as one tree is planted together by another (Arbor inter or juxta Arbores) each having its several root.
But the more ancient and better exposition is, that we Are with christ, planted together with Him; yet not so planted together with him as one tree is planted together by Another (Arbour inter or juxta Arbores) each having its several root.
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As the implanted graft which loseth leaf and sap and (to outward view) life also in winter, with the Branch or stock into which it was planted, doth recover all again when the root sends back the sap at the Spring or the Resurrection of the year.
As the implanted grafted which loses leaf and sap and (to outward view) life also in winter, with the Branch or stock into which it was planted, does recover all again when the root sends back the sap At the Spring or the Resurrection of the year.
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And the very sum and proper effect of our beleif in his death and Resurrection, is set down by our Apostle ver. 8. 9, 10, 11. Now if we be dead with Christ, we beleive that we shall also live with him.
And the very sum and proper Effect of our belief in his death and Resurrection, is Set down by our Apostle ver. 8. 9, 10, 11. Now if we be dead with christ, we believe that we shall also live with him.
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The sum of our Apostles exhortation in the twelfth verse, is, Let not sin therefore reign in your mortal bodie, that ye should obey it in the lusts thereof;
The sum of our Apostles exhortation in the twelfth verse, is, Let not since Therefore Reign in your Mortal body, that you should obey it in the Lustiest thereof;
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This is that which the Apostle rejects with the like indignation (v. 15.) as he had done the former imagination of continuing in sin that grace might abound.
This is that which the Apostle rejects with the like Indignation (v. 15.) as he had done the former imagination of Continuing in since that grace might abound.
whether of sin unto death, or of obedience unto righteousness? His meaning is, that albeit they were by baptism translated from the regiment of the Law unto the regiment of grace:
whither of since unto death, or of Obedience unto righteousness? His meaning is, that albeit they were by Baptism translated from the regiment of the Law unto the regiment of grace:
Both are avouched by our Apostle, but with this difference, that being made free from sin, they were made the servants of righteousness; but when they were the servants of sin, they were free, not from righteousness, but to righteousness: that is, they did righteousness no service, de facto, but used their freedom rather to wrong it.
Both Are avouched by our Apostle, but with this difference, that being made free from since, they were made the Servants of righteousness; but when they were the Servants of since, they were free, not from righteousness, but to righteousness: that is, they did righteousness no service, de facto, but used their freedom rather to wrong it.
How then doth the Apostle so solemnly thank God on these Romanes behalf, that they were the servants of sin? or is this his thanksgiving to be referred onely to the later part of that 17. verse? But ye have obeyed from the heart that Form of doctrine which was delivered you.
How then does the Apostle so solemnly thank God on these Romans behalf, that they were the Servants of since? or is this his thanksgiving to be referred only to the later part of that 17. verse? But you have obeyed from the heart that From of Doctrine which was Delivered you.
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The form of thanksgiving refers as properly and punctually to the first part of the verse [ God be thanked, that you were the servants of sin ] as it doth to the later part, [ But you have obeyed the form of doctrine, which was delivered unto you. ]
The from of thanksgiving refers as properly and punctually to the First part of the verse [ God be thanked, that you were the Servants of since ] as it does to the later part, [ But you have obeyed the from of Doctrine, which was Delivered unto you. ]
And he that hath been a diligent servant to an hard and cruel master, from whom he could not in reason expect any recompence worth his toil, is thereby well enapted and trained to be diligent and faithful in the service of a gentle loving and bountiful Master.
And he that hath been a diligent servant to an hard and cruel master, from whom he could not in reason expect any recompense worth his toil, is thereby well enapted and trained to be diligent and faithful in the service of a gentle loving and bountiful Master.
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Upon this known case or experiment among men, doth our Apostle ground those forcible exhortations in the verses precedent, which he most strongly concludes with the words of the 21. verse.
Upon this known case or experiment among men, does our Apostle ground those forcible exhortations in the Verses precedent, which he most strongly concludes with the words of the 21. verse.
for as ye have yeilded your members servants unto uncleanness and to iniquitie unto iniquitie: even so now yield your members servants to righteousness, unto holiness.
for as you have yielded your members Servants unto uncleanness and to iniquity unto iniquity: even so now yield your members Servants to righteousness, unto holiness.
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acknowledge none to it, for none is due to it, especially from you. 10. But in the 21. verse, if you mark his placing of the words well; he puts the case home.
acknowledge none to it, for none is due to it, especially from you. 10. But in the 21. verse, if you mark his placing of the words well; he puts the case home.
What fruit had ye then of those things, whereof ye are now ashamed? What fruit had ye then, at that time when ye did them with greediness? If the service of sin at any time were fruitful, it is questionless then, whilst it is a doing.
What fruit had you then of those things, whereof you Are now ashamed? What fruit had you then, At that time when you did them with greediness? If the service of since At any time were fruitful, it is questionless then, while it is a doing.
Nor is the service of sin fruitless, only because it bringeth forth shame, but therefore more then shamefull, full of danger and dread because the shame which it bringeth forth, is alwayes the Harbinger or fore-runner of death.
Nor is the service of since fruitless, only Because it brings forth shame, but Therefore more then shameful, full of danger and dread Because the shame which it brings forth, is always the Harbinger or forerunner of death.
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The very Fruitlesness of Sins service shuts up into shame; and the shame arresting or seazing upon the sinner is no other then the very Harbinger, Fore-runner or Serjeant of Death.
The very Fruitlessness of Sins service shuts up into shame; and the shame arresting or seizing upon the sinner is no other then the very Harbinger, Forerunner or sergeant of Death.
Rom. 6. 21. What Fruit had ye then in those things whereof ye are now ashamed? For the end of those things is death. &c. Of the fruitlesnes of Sin. Of the shame That follows and dogs sin, as the shadow doth the Body. What shame is. Whence it ariseth;
Rom. 6. 21. What Fruit had you then in those things whereof you Are now ashamed? For the end of those things is death. etc. Of the fruitlesnes of Sin. Of the shame That follows and Dogs since, as the shadow does the Body. What shame is. Whence it arises;
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Of Pudor, which is alwayes malè Facti. of Verecundia, which may somtimes be, de modo rectè Facti. Perijt vir cui Pudor Perijt. Erubuit, salva res est.
Of Pudor, which is always malè Facti. of Verecundia, which may sometimes be, de modo rectè Facti. Perisheth vir cui Pudor Perisheth. Erubuit, Salva Rest est.
that for the future he can expect nothing but wearisom trouble for his long pains, it would be enough to make him (if he have any wit) ashamed of what he hath done;
that for the future he can expect nothing but wearisome trouble for his long pains, it would be enough to make him (if he have any wit) ashamed of what he hath done;
sitteth not down first and counteth the cost, whether he have sufficient to finish it? Lest haply after he hath laid the foundation and is not able to finish it, all that behold it, begin to mock him, saying:
Sitteth not down First and counteth the cost, whither he have sufficient to finish it? Lest haply After he hath laid the Foundation and is not able to finish it, all that behold it, begin to mock him, saying:
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what is it to begin and continue those works, whose accomplishing or finishing is more fruitless then the first beginning? So that the service of sin is in this respect shamefull, because it is Fruitless. But if you observe our Apostle well, he doth not infer, that the works of sin are shamefull because they are Fruitless, but, that they are Fruitless because they are shamefull.
what is it to begin and continue those works, whose accomplishing or finishing is more fruitless then the First beginning? So that the service of since is in this respect shameful, Because it is Fruitless. But if you observe our Apostle well, he does not infer, that the works of since Are shameful Because they Are Fruitless, but, that they Are Fruitless Because they Are shameful.
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Now the desire of honor, fame or praise is the strongest Motive, the sharpest spur to animate men (especially of better Spirits) to undertake any danger, to undergo any evil, that is free from disgrace, or not charged with shame.
Now the desire of honour, fame or praise is the Strongest Motive, the Sharpest spur to animate men (especially of better Spirits) to undertake any danger, to undergo any evil, that is free from disgrace, or not charged with shame.
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But many Romans and other Heathens, less furious then Catiline and his Souldiers were, have voluntarily submitted themselves to the lingring tortures of death without any other motive to undergo or endure them, besides the desire of Fame and Honour.
But many Romans and other heathens, less furious then Catiline and his Soldiers were, have voluntarily submitted themselves to the lingering tortures of death without any other motive to undergo or endure them, beside the desire of Fame and Honour.
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this alone would be sufficient to keep the most of them from gross exorbitances or outragious Courses, did not Satan, the world and flesh, still set up their Stales or counterfeit pictures of shame to drive men the contrary way to that whereto we seek by representation of true Shame to draw them.
this alone would be sufficient to keep the most of them from gross exorbitances or outrageous Courses, did not Satan, the world and Flesh, still Set up their Stales or counterfeit pictures of shame to drive men the contrary Way to that whereto we seek by representation of true Shame to draw them.
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In the mean time, for those that be Parents of Children, or Fathers of Families, One of the best Catechisms which they can read unto their Children or other Relations in private, the best preparation to the more immediate grounds of Religion which they can plant in any committed to their charge, would be, To inure them to modestie whilest their affections are plyable;
In the mean time, for those that be Parents of Children, or Father's of Families, One of the best Catechisms which they can read unto their Children or other Relations in private, the best preparation to the more immediate grounds of Religion which they can plant in any committed to their charge, would be, To inure them to modesty whilst their affections Are pliable;
— NONLATINALPHABET And Siracides sets down (in the 41. Chapter of Ecclesiasticus) A A large Catalogue or Roll of those things whereof it is a shameful thing not to be ashamed:
— And Sirach sets down (in the 41. Chapter of Ecclesiasticus) A A large Catalogue or Roll of those things whereof it is a shameful thing not to be ashamed:
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And another smaller Table of such things whereof men ought not to be ashamed, in the 42. If those that are in parendi sortem geniti and should be under discipline, be suffered to shake off this Curb or bridle (modestie or fear of shame) whilest they are young, not only Parents and Masters,
And Another smaller Table of such things whereof men ought not to be ashamed, in the 42. If those that Are in parendi sortem geniti and should be under discipline, be suffered to shake off this Curb or bridle (modesty or Fear of shame) whilst they Are young, not only Parents and Masters,
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4. That disposition of mind which in our English we call Shame and Modestie, or Shamefacedness, hath two Characters in the Greek; NONLATINALPHABET and NONLATINALPHABET;
4. That disposition of mind which in our English we call Shame and Modesty, or Shamefacedness, hath two Characters in the Greek; and;
The former, the Latines express by the word verecundia: the later by Pudor. This difference the Grammarians observe between them, that the former, verecundia, is sometime rectè facti, there may be a modest fear, at least for the manner of doing that which in it self is not evil,
The former, the Latins express by the word verecundiam: the later by Pudor. This difference the Grammarians observe between them, that the former, verecundiam, is sometime rectè facti, there may be a modest Fear, At least for the manner of doing that which in it self is not evil,
and so St. Peter tells us, 1 Pet. cap. 4. v. 4. That such as walked in the wayes of the Gentiles, in lasciviousnesse, lust, excesse of wine, ryotings, banquettings and abominable idolatry, did think it a strange thing, that these late Converts to whom he wrote this Epistle, did not run with them to the like excesse.
and so Saint Peter tells us, 1 Pet. cap. 4. v. 4. That such as walked in the ways of the Gentiles, in lasciviousness, lust, excess of wine, riotings, banquetings and abominable idolatry, did think it a strange thing, that these late Converts to whom he wrote this Epistle, did not run with them to the like excess.
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What course of life, what branch of lewdness more infamous by the Law of God then ryot or drunkenness? a vice so shameful, that the Fathers eye must not pity it in his Children that are tainted with it,
What course of life, what branch of Lewdness more infamous by the Law of God then riot or Drunkenness? a vice so shameful, that the Father's eye must not pity it in his Children that Are tainted with it,
but even their natural Parents, as well the Mother as the Father, are bound by the Law of God (Deut. 21. 20, 21.) to inform against them, to accuse them before the Magistrate,
but even their natural Parents, as well the Mother as the Father, Are bound by the Law of God (Deuteronomy 21. 20, 21.) to inform against them, to accuse them before the Magistrate,
And yet there is a generation of men outwardly professing the knowledge of God, and of Christ, which seek to put shame & ignominie upon all such as will not run with them to the like excess:
And yet there is a generation of men outwardly professing the knowledge of God, and of christ, which seek to put shame & ignominy upon all such as will not run with them to the like excess:
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And by this corrupt custom, which goes currant for a soveraign Law amongst braver Spirits (as they account themselves) the observance of Laws divine and humane (which forbid all private Revenge, all resolutions to kill or be killed) is branded with the infamy of Cowardise; A terrible bug-bear, but to such only as are Men in maliciousness, but Children in Knowledge.
And by this corrupt custom, which Goes currant for a sovereign Law among braver Spirits (as they account themselves) the observance of Laws divine and humane (which forbid all private Revenge, all resolutions to kill or be killed) is branded with the infamy of Cowardice; A terrible bugbear, but to such only as Are Men in maliciousness, but Children in Knowledge.
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or to forsake the Fortress upon a false Alarm, or representation of counterfeit Colors. As these, so every other vice hath its Baud or Advocate to give it countenance,
or to forsake the Fortress upon a false Alarm, or representation of counterfeit Colours. As these, so every other vice hath its Baud or Advocate to give it countenance,
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He is not ignorant that this masculus pudor, as the Philosopher cals it, this virile or manly fear of shame, whereby youth is naturally restrained from shameful courses, cannot easily be vanquished,
He is not ignorant that this Masculus pudor, as the Philosopher calls it, this virile or manly Fear of shame, whereby youth is naturally restrained from shameful courses, cannot Easily be vanquished,
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as Dalilah did her Husband Samson. And the expelling of this masculine by this womanish fear of disgrace or reproach, is as the putting out of the eyes of discretion, whereby we discern good from evil.
as Delilah did her Husband samson. And the expelling of this masculine by this womanish Fear of disgrace or reproach, is as the putting out of the eyes of discretion, whereby we discern good from evil.
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And all the Sons of Adam even unto this day, either have or might have a pledge of that which Moses relates concerning their and their eldest Sons hiding themselves and going out from the presence of the Lord.
And all the Sons of Adam even unto this day, either have or might have a pledge of that which Moses relates Concerning their and their eldest Sons hiding themselves and going out from the presence of the Lord.
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although the notion of a Godhead or Divine Power be naturally ingrafted in all: So, though shame and blushing be most natural to man when he doth evil;
although the notion of a Godhead or Divine Power be naturally ingrafted in all: So, though shame and blushing be most natural to man when he does evil;
Such they are of whom Jeremie spake in the Old, and in the New Testament St. Jude speaks, ver. 10. Men that are prone to speak evil of those things which they know not:
Such they Are of whom Jeremiah spoke in the Old, and in the New Testament Saint U^de speaks, ver. 10. Men that Are prove to speak evil of those things which they know not:
but what they know naturally as bruit beasts, in those things they corrupt themselves; and become as impenetrable by shame, as bruit beasts whom God hath deprived of reason.
but what they know naturally as bruit beasts, in those things they corrupt themselves; and become as impenetrable by shame, as bruit beasts whom God hath deprived of reason.
Yet even such as would be held the only true Catholiques, Worship Images: and such again as would be accounted the pure Worshippers of God in truth and spirit, worship their own Imaginations; and transform the unchangeable nature of the Deitie, into unfit similitudes.
Yet even such as would be held the only true Catholics, Worship Images: and such again as would be accounted the pure Worshippers of God in truth and Spirit, worship their own Imaginations; and transform the unchangeable nature of the Deity, into unfit Similitudes.
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and nothing more common in publique or private, then to take Gods holy Name in vain, to abuse it more grosly then the Jew or Heathen could, who knew not God incarnate.
and nothing more Common in public or private, then to take God's holy Name in vain, to abuse it more grossly then the Jew or Heathen could, who knew not God incarnate.
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As plausible a doctrine it is to many of her Daughters to meddle with the marks of Election and Reprobation, secrets which God hath reserved unto himself.
As plausible a Doctrine it is to many of her Daughters to meddle with the marks of Election and Reprobation, secrets which God hath reserved unto himself.
Points full of great difficultie and greater danger, and wherein such as have waded farthest, have (as I said before) inverted the Tenor of the Gospel. For it is the perpetual voice of the Gospel [ If thou believe, thou shalt be saved:
Points full of great difficulty and greater danger, and wherein such as have waded farthest, have (as I said before) inverted the Tenor of the Gospel. For it is the perpetual voice of the Gospel [ If thou believe, thou shalt be saved:
] To listen after such whisperings as these, the weaker Sex take from their Mother Eve; but to be confident or presumptuous upon such misinterpretations,
] To listen After such whisperings as these, the Weaker Sex take from their Mother Eve; but to be confident or presumptuous upon such misinterpretations,
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1 Tim. cap. 2. ver. 12. This silence and modestie is injoyned them as a Pennance for their Mother Eves transgression, Ver. 13, 14. For Adam (saith the Apostle) was first formed, then Eve:
1 Tim. cap. 2. ver. 12. This silence and modesty is enjoined them as a Penance for their Mother Eves Transgression, Ver. 13, 14. For Adam (Says the Apostle) was First formed, then Eve:
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Notwithstanding she shall be saved (NONLATINALPHABET) by the promised Seed: If they continue in faith and charitie, and holinesse with Sobrietie. These are the meanes to make their Election sure.
Notwithstanding she shall be saved () by the promised Seed: If they continue in faith and charity, and holiness with Sobriety. These Are the means to make their Election sure.
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at whose appearance we shall be confounded, if we come before him polluted with such blots and stains as our souls are ashamed sinful men (such as our selves are) should look upon.
At whose appearance we shall be confounded, if we come before him polluted with such blots and stains as our Souls Are ashamed sinful men (such as our selves Are) should look upon.
For even that redness or blushing which appears in mens faces upon consciousness of their infirmities or misdeeds, is but a mask which our souls do naturally put before them,
For even that redness or blushing which appears in men's faces upon consciousness of their infirmities or misdeeds, is but a mask which our Souls do naturally put before them,
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And if we should give you the real or physical Definition of shame, It is no other then the striving of Nature to hide the stain of our souls by sending out blood into the face or visage.
And if we should give you the real or physical Definition of shame, It is no other then the striving of Nature to hide the stain of our Souls by sending out blood into the face or visage.
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it is no vail of flesh, no die of nature, no covering of the visage with bloud, that will avail such as continue to do those things whereof they are or ought to be ashamed,
it is no Vail of Flesh, no die of nature, no covering of the visage with blood, that will avail such as continue to do those things whereof they Are or ought to be ashamed,
but in vain, for perpetual darkness shall be their habitation, and their present shame and confusion of face shall then appear to be the harbinger or fore-runner of death.
but in vain, for perpetual darkness shall be their habitation, and their present shame and confusion of face shall then appear to be the harbinger or forerunner of death.
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ROMANS 6. 21. What fruit had ye then in those things whereof ye are now ashamed? &c. We are many wayes ingaged to serve God rather then to serve sin, though sin could afford us as much fruit and reward as God doth.
ROMAN 6. 21. What fruit had you then in those things whereof you Are now ashamed? etc. We Are many ways engaged to serve God rather then to serve since, though since could afford us as much fruit and reward as God does.
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and by the help of Super-abounding Grace, and Hope of an exceeding great Reward, both to encourage and engage our best Endeavors unto the service of God.
and by the help of Superabounding Grace, and Hope of an exceeding great Reward, both to encourage and engage our best Endeavors unto the service of God.
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There is no man amongst us of this Church, I presume, but doth abhor the Heresie of the Manichees, which was in part this, that we were beholding to another God for our bodies,
There is no man among us of this Church, I presume, but does abhor the Heresy of the manichees, which was in part this, that we were beholding to Another God for our bodies,
Yet if their abominable doctrine were (for disputation sake) supposed as true: We could not be by any right so ingaged unto the service of this imaginary god,
Yet if their abominable Doctrine were (for disputation sake) supposed as true: We could not be by any right so engaged unto the service of this imaginary god,
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That which is worse then nothing, or not Being (so is everlasting death) cannot be compared with any thing that is Good, much less with the perfection of goodness (such is everlasting life) which containeth all goodness, whereof we can imagine our nature to be capable.
That which is Worse then nothing, or not Being (so is everlasting death) cannot be compared with any thing that is Good, much less with the perfection of Goodness (such is everlasting life) which Containeth all Goodness, whereof we can imagine our nature to be capable.
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To sequester the service of righteousness altogether from the hope of everlasting life; or the service of sin altogether from the fear of everlasting death, is a thing,
To sequester the service of righteousness altogether from the hope of everlasting life; or the service of since altogether from the Fear of everlasting death, is a thing,
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However the wiser or more moderate sort of them did prefer the practise of vertue or such pietie as they knew before the wonted pleasures of this life.
However the Wiser or more moderate sort of them did prefer the practice of virtue or such piety as they knew before the wonted pleasures of this life.
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And if such a life as Dives here led, afforded pleasure, how was it Fruitless, specially in respect of Lazarus his life, which was full of pain? Indeed in respect of a life so charged with pain as Lazarus 's was,
And if such a life as Dives Here led, afforded pleasure, how was it Fruitless, specially in respect of Lazarus his life, which was full of pain? Indeed in respect of a life so charged with pain as Lazarus is was,
His meaning is, That if bodily death might have put an unquestionable end to all the Controversies betwixt him and his persecutors, there had been no gain but losse rather in the prolongation of his life.
His meaning is, That if bodily death might have put an unquestionable end to all the Controversies betwixt him and his persecutors, there had been no gain but loss rather in the prolongation of his life.
So that our Apostles saying doth not concern the peaceable and prosperous estate of Christians, but the iniquitie of those times and of such Times as those.
So that our Apostles saying does not concern the peaceable and prosperous estate of Christians, but the iniquity of those times and of such Times as those.
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3. But we must consider that there is a great deal of difference between contradicting infidelitie, or express denyall of the souls immortalitie or the Resurrection of the body,
3. But we must Consider that there is a great deal of difference between contradicting infidelity, or express denial of the Souls immortality or the Resurrection of the body,
Such of them as constantly acknowledged but thus much, though not without interposition of some doubting or distrusting fits concerning the souls imortalitie, without any notion at all of the bodies Resurrection, did fully accord with our Apostle in this place.
Such of them as constantly acknowledged but thus much, though not without interposition of Some doubting or distrusting fits Concerning the Souls immortality, without any notion At all of the bodies Resurrection, did Fully accord with our Apostle in this place.
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In this Point, the same Roman Orator (with Seneca and divers other Heathen Poets and Philosophers) did accord aswell with Solomon, as in the other sentence he did with Saint Paul, to wit, That a good conscience was a continual Feast.
In this Point, the same Roman Orator (with Senecca and diverse other Heathen Poets and Philosophers) did accord aswell with Solomon, as in the other sentence he did with Saint Paul, to wit, That a good conscience was a continual Feast.
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And this was the miserie or ignorance of the best sort of Heathens (which did excuse them a Tanto, though not a Toto; that is, in respect of us, not simply) in that they did not know or suspect an invisible Adversarie which deals with us as a cunning Quacksalver, or craftie Mountebank; one that secretly corrupts our dyet,
And this was the misery or ignorance of the best sort of heathens (which did excuse them a Tanto, though not a Toto; that is, in respect of us, not simply) in that they did not know or suspect an invisible Adversary which deals with us as a cunning Quacksalver, or crafty Mountebank; one that secretly corrupts our diet,
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and by degrees insensible brings many diseases upon us, That he may gain credit or esteem by giving us some present ease or pleasant remedie, though never any perfect cure.
and by Degrees insensible brings many diseases upon us, That he may gain credit or esteem by giving us Some present ease or pleasant remedy, though never any perfect cure.
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And yet the Heathen Philospher had observed, that most of those pleasures of the body or flesh, by which men are specially drawn from the practise of vertue,
And yet the Heathen Philosopher had observed, that most of those pleasures of the body or Flesh, by which men Are specially drawn from the practice of virtue,
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or moral honestie, were usually apprehended, to be much greater then they truly were; both, because most men look upon their faces or approaches in coming towards them;
or moral honesty, were usually apprehended, to be much greater then they truly were; both, Because most men look upon their faces or Approaches in coming towards them;
Yet who would chuse to be sick to enjoy such pleasure? There is (I take it) no greater pleasure of any sense then cooling moisture in the extremitie of thirst.
Yet who would choose to be sick to enjoy such pleasure? There is (I take it) no greater pleasure of any sense then cooling moisture in the extremity of thirst.
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Take them for the present, as they are overgrown in dissoluteness and intemperancie; and it is a great pleasure for them to have their desires satisfied:
Take them for the present, as they Are overgrown in dissoluteness and intemperancy; and it is a great pleasure for them to have their Desires satisfied:
But it is a kind of Hell in the mean time to be pestered with such desires which are alwayes more permanent and more durable then their satisfactions, or contentments can be.
But it is a kind of Hell in the mean time to be pestered with such Desires which Are always more permanent and more durable then their satisfactions, or contentment's can be.
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And if they had been once acquainted with the true delight and pleasures of a moderate and sober life, they would loath their desires as much as a man that knowes what health is, would dislike the momentany pleasures of the sick.
And if they had been once acquainted with the true delight and pleasures of a moderate and Sobrium life, they would loath their Desires as much as a man that knows what health is, would dislike the momentany pleasures of the sick.
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5. That commendation which the Governour of the marriage feast of Canaa in Galilee did give the Bridegroom, in comparison of ordinarie Inne-keepers or wine-drawers in his time, may serve to set forth the difference between the service of righteousness, and the service of sin:
5. That commendation which the Governor of the marriage feast of Canaan in Galilee did give the Bridegroom, in comparison of ordinary Innkeepers or wine-drawers in his time, may serve to Set forth the difference between the service of righteousness, and the service of since:
But our Saviour keepes his best fruits unto the last, and by his first blessings doth but as it were prepare and qualifie our corrupted nature to be every day then other more capable of better.
But our Saviour keeps his best fruits unto the last, and by his First blessings does but as it were prepare and qualify our corrupted nature to be every day then other more capable of better.
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because it is implanted in us by nature. But that which one wittily said of good Arts or learning, is most true of the service of righteousness. Radices amarae, fructus dulces.
Because it is implanted in us by nature. But that which one wittily said of good Arts or learning, is most true of the service of righteousness. Radices amarae, fructus dulces.
This is in effect the very same, that Siracides saith, (perhaps himself had experimented) Ecclus. 4. 17. At the first wisdom will walk with a man by crooked wayes,
This is in Effect the very same, that Sirach Says, (perhaps himself had experimented) Ecclus 4. 17. At the First Wisdom will walk with a man by crooked ways,
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It is an Excellent motive which another Heathen Philosopher, Musonius, a Greek, as I take it, commended to his Scholars, (and Cato urged the same to his Souldiers at Numantia:) If (saith he) you bestow your pains in the studie of virtue and goodnesse, the pains will go away as fast as they come,
It is an Excellent motive which Another Heathen Philosopher, Musonius, a Greek, as I take it, commended to his Scholars, (and Cato urged the same to his Soldiers At Numantia:) If (Says he) you bestow your pains in the study of virtue and Goodness, the pains will go away as fast as they come,
but the vertue or goodnesse will abide with you: But if you take delight or pleasure in that which is evil, the pleasure will vanish, the evill will habituate it self,
but the virtue or Goodness will abide with you: But if you take delight or pleasure in that which is evil, the pleasure will vanish, the evil will habituate it self,
Now to review honest pains or labors past, is a thing grateful to our memorie; a good fruit in it self of labors past, if they were not otherwise fruitful.
Now to review honest pains or labors past, is a thing grateful to our memory; a good fruit in it self of labors past, if they were not otherwise fruitful.
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But the regretting remembrance of time mis-spent in the pursuit of fruitless or unlawful pleasures, is irksome, is tedious, is loathsome, even to corrupted nature.
But the regretting remembrance of time misspent in the pursuit of fruitless or unlawful pleasures, is irksome, is tedious, is loathsome, even to corrupted nature.
What manner of men then may we think these Philosophers would have proved as well in practise as speculation; if their speculations had been seasoned or ballanced (as ours are) either with the certain hope of everlasting life by perseverance in well-doing,
What manner of men then may we think these Philosophers would have proved as well in practise as speculation; if their speculations had been seasoned or balanced (as ours Are) either with the certain hope of everlasting life by perseverance in welldoing,
or with fear of an everlasting death for continuance in doing evill? And yet we say that even the best works, the best endeavors and speculations of these Heathens, were but splendida peccata, more neat and handsome sins.
or with Fear of an everlasting death for Continuance in doing evil? And yet we say that even the best works, the best endeavors and speculations of these heathens, were but splendida Peccata, more neat and handsome Sins.
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6. Whilest I compare the industrie of these Heathen Philosophers, in imploying those poor Talents which were bestowed upon them, with the sluggish and decrepit temper of this age, wherein the plentiful revelation of Divine truth, to them unknown, becomes but barren:
6. Whilst I compare the industry of these Heathen Philosophers, in employing those poor Talents which were bestowed upon them, with the sluggish and decrepit temper of this age, wherein the plentiful Revelation of Divine truth, to them unknown, becomes but barren:
that the only wise immortal God, whose Judgments are unsearchable, and his wayes past finding out, hath reasons in themselves most iust, though known to himself alone,
that the only wise immortal God, whose Judgments Are unsearchable, and his ways passed finding out, hath Reasons in themselves most just, though known to himself alone,
let us not make the final Resolution of this defect into the Eternal and Irresistible Decree, or into the want of means of Grace for doing either better or less amiss, then we do.
let us not make the final Resolution of this defect into the Eternal and Irresistible decree, or into the want of means of Grace for doing either better or less amiss, then we do.
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For even those Heathens which had not half the ordinary means, nor any portion of these special gifts which we have received, did much better then most of us do. Oh say not! oh think not!
For even those heathens which had not half the ordinary means, nor any portion of these special Gifts which we have received, did much better then most of us do. O say not! o think not!
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That even this want of Grace, or neglect, or ill imployment of those talents which God hath given us, are to be imputed either to Adam's Fall, or our pollution in him.
That even this want of Grace, or neglect, or ill employment of those Talents which God hath given us, Are to be imputed either to Adam's Fallen, or our pollution in him.
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But now that we have not only shamefully broke, but almost perpetually broken That Vow which we made to God in Baptism, are we in the same estate that Adam was? Or is this Covenant no better then that which God made with him? Yes:
But now that we have not only shamefully broke, but almost perpetually broken That Voelli which we made to God in Baptism, Are we in the same estate that Adam was? Or is this Covenant no better then that which God made with him? Yes:
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as appears by Plinie the second, who had the Christians in Bithynia in examination upon the meaning or intent of this Sacrament. For the very name of it was suspitious to the Roman State.
as appears by Pliny the second, who had the Christians in Bythynia in examination upon the meaning or intent of this Sacrament. For the very name of it was suspicious to the Roman State.
And all this only for the merits of Christ, and through the efficacy of his Body and Blood. I will conclude with that of the Psalmist. Vovete, & vota reddite Jehovae.
And all this only for the merits of christ, and through the efficacy of his Body and Blood. I will conclude with that of the Psalmist. Vow, & vota Give back Jehovae.
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Pain improved, by inlarging the capacitie of the Patient, and by intending or advancing the activitie of the Agent. Three Dimensions of the second Death: 1. Intensiveness. 2. Duration. 3. Un-intermitting Continuation of Torment Poena Damni & Sensus, Terms Co-incident. Pains of the Damned Essential and Accidental.
Pain improved, by enlarging the capacity of the Patient, and by intending or advancing the activity of the Agent. Three Dimensions of the second Death: 1. Intensiveness. 2. Duration. 3. Un-intermitting Continuation of Torment Poena Damn & Sensus, Terms Coincident. Pains of the Damned Essential and Accidental.
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The reasonable life includes the sensitive, as the sensitive doth the life vegetable. Whatsoever bodily creature is endowed with reason is likewise endowed with sense.
The reasonable life includes the sensitive, as the sensitive does the life vegetable. Whatsoever bodily creature is endowed with reason is likewise endowed with sense.
But albeit the first beginning of mans life in the womb be only vegetative, not sensible or reasonable, yet no man dieth according to this kind of death only.
But albeit the First beginning of men life in the womb be only vegetative, not sensible or reasonable, yet no man Dieth according to this kind of death only.
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For such as fall into an Atrophie (which is a kind of death or privation of the nutritive facultie;) yet are they not to be accounted as dead so long as they have the use of any sense, no nor after they be deprived of all outward senses:
For such as fallen into an Atrophy (which is a kind of death or privation of the nutritive faculty;) yet Are they not to be accounted as dead so long as they have the use of any sense, no nor After they be deprived of all outward Senses:
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And amongst men, the more or greater the contentments of life have been, and the better they are provided for the continual supply of such contentments, the more grievous is the conceipt or fore-thought of death natural unto them.
And among men, the more or greater the contentment's of life have been, and the better they Are provided for the continual supply of such contentment's, the more grievous is the conceit or forethought of death natural unto them.
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So saith Ecclesiasticus, Chap. 41. 1. O death! how bitter is the remembrance of thee to a man that liveth at rest in his Possessions? unto the man that hath nothing to vex him,
So Says Ecclesiasticus, Chap. 41. 1. Oh death! how bitter is the remembrance of thee to a man that lives At rest in his Possessions? unto the man that hath nothing to vex him,
Some other few became as desirous of it, as Prisoners, which hope to scape, are of a Gaol deliverie; and thought it a great freedom (especially in their discontented melancholy passion) to have the keyes of this mortal prison in their own keeping, to be able to let their souls and life out at their pleasure.
some other few became as desirous of it, as Prisoners, which hope to escape, Are of a Gaol delivery; and Thought it a great freedom (especially in their discontented melancholy passion) to have the keys of this Mortal prison in their own keeping, to be able to let their Souls and life out At their pleasure.
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yet the soul being long accustomed to this prison, doth naturally chuse to continue in it still, rather then to be uncertain, whither to repair after it go hence.
yet the soul being long accustomed to this prison, does naturally choose to continue in it still, rather then to be uncertain, whither to repair After it go hence.
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For so oftimes a secret enemie or false friend hath perswaded others to break the prison whereto they were upon presumption rather then on evidence of any notorious fact committed, to make them by this means unquestionably lyable unto the punishment of death, which without such an escape they might have escaped.
For so Oftimes a secret enemy or false friend hath persuaded Others to break the prison whereto they were upon presumption rather then on evidence of any notorious fact committed, to make them by this means unquestionably liable unto the punishment of death, which without such an escape they might have escaped.
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For any man wittingly and willingly to separate the soul and body which God hath joyned, is A damnable presumption, an usurpation of Gods own office or Authoritie.
For any man wittingly and willingly to separate the soul and body which God hath joined, is A damnable presumption, an usurpation of God's own office or authority.
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To sollicit or sue for a divorce betwixt them is not safe for any, save only for such as have Good Assurance or probable hopes, that when they are dissolved they shall be with Christ.
To solicit or sue for a divorce betwixt them is not safe for any, save only for such as have Good Assurance or probable hope's, that when they Are dissolved they shall be with christ.
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Their estate for the present is worse then the sufferance of bodily death: being charged, both with perpetual sufferance, and expectation to suffer the second death.
Their estate for the present is Worse then the sufferance of bodily death: being charged, both with perpetual sufferance, and expectation to suffer the second death.
So every sickness includes a privation of some branch of health, and is much worse then a Neutralitie, or middle temper (if any such there be) between health and sickness.
So every sickness includes a privation of Some branch of health, and is much Worse then a Neutrality, or middle temper (if any such there be) between health and sickness.
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And whatsoever part or facultie hath in this life been polluted with sin, becomes the seat & dwelling place of the second death: Wheresoever sin did enter, it did enter but as an Harbinger to take up so many several Roomes for that death.
And whatsoever part or faculty hath in this life been polluted with since, becomes the seat & Dwelling place of the second death: Wheresoever since did enter, it did enter but as an Harbinger to take up so many several Rooms for that death.
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Who is he that can say, that lust hath not sometimes entred in at the eye? that the seeds of lust, of Envy, of murther, and of other sins have not taken possession of the ear;
Who is he that can say, that lust hath not sometime entered in At the eye? that the seeds of lust, of Envy, of murder, and of other Sins have not taken possession of the ear;
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that his tongue or tast hath not given entertainment to ryot gluttony and excesse in meat and drink? That his sense of smell hath not been sometimes a pander to these and the like Exorbitances? And the other fifth or grosse sense of Touch is as the common bed of sin;
that his tongue or taste hath not given entertainment to riot gluttony and excess in meat and drink? That his sense of smell hath not been sometime a pander to these and the like Exorbitances? And the other fifth or gross sense of Touch is as the Common Bed of since;
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One and the same Agent, aswell for qualitie, as for intention of its active force, doth not make the same impression upon different subjects though both capable of impression.
One and the same Agent, aswell for quality, as for intention of its active force, does not make the same impression upon different subject's though both capable of impression.
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No creature, no Agent whatsoever, can bestow any greater measure whether of good or evil, whether of pain or pleasure, then is conteined within the sphere of its activitie.
No creature, no Agent whatsoever, can bestow any greater measure whither of good or evil, whither of pain or pleasure, then is contained within the sphere of its activity.
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That all excesse, or full measure of pain, of grief, or woe, of every branch of malum poenae, must amount from the improved capacitie of the sense or facultie, which receives impression,
That all excess, or full measure of pain, of grief, or woe, of every branch of malum Poenae, must amount from the improved capacity of the sense or faculty, which receives impression,
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For the same reason, he, whose sense of smelling, or tast, is by natural disposition of Bodie or by accustomance, more subtle or accurate, will be more offended with loathsome smells and nastie food,
For the same reason, he, whose sense of smelling, or taste, is by natural disposition of Body or by accustomance, more subtle or accurate, will be more offended with loathsome smells and nasty food,
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The Rule then is general, That the discontent, the grief or pain of every one of the five outward senses, still accrues from the capacitie or aptitude of the sense to receive ingrateful impressions:
The Rule then is general, That the discontent, the grief or pain of every one of the five outward Senses, still accrues from the capacity or aptitude of the sense to receive ingrateful impressions:
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And this sense, which is none of the five, hath this peculiar propertie, that it is tormented with its own Capacitie, without any agent or object to inflict pain upon it.
And this sense, which is none of the five, hath this peculiar property, that it is tormented with its own Capacity, without any agent or Object to inflict pain upon it.
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To an ambitious or popular man, the least touch of dis-esteem or jealousie of dis-respect, is more bitter then an open affront or disgrace unto an honest upright heart which looks no way but one, to that which leads to truth and honestie.
To an ambitious or popular man, the least touch of disesteem or jealousy of disrespect, is more bitter then an open affront or disgrace unto an honest upright heart which looks no Way but one, to that which leads to truth and honesty.
A man that much mindeth his gain, and hath his senses exercised in cunning bargainings, takes the loss of opportunitie or fair advantage to increase his wealth, more deeply to heart,
A man that much minds his gain, and hath his Senses exercised in cunning bargainings, Takes the loss of opportunity or fair advantage to increase his wealth, more deeply to heart,
yet the Capacitie of his appetite or desire of gain is much less, and therefore no way so apt to receive the impression of discontentment or grief from the same occurrences or occasions which torment the other.
yet the Capacity of his appetite or desire of gain is much less, and Therefore no Way so apt to receive the impression of discontentment or grief from the same occurrences or occasions which torment the other.
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And by this means of an extraordinary Capacitie for receiving all those parts of grief or sorrow, which can accrue from loss of goods, from contempt, disgrace and scorn;
And by this means of an extraordinary Capacity for receiving all those parts of grief or sorrow, which can accrue from loss of goods, from contempt, disgrace and scorn;
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and yet withall, as capable of, and as much inclined to, all the pleasures of bodily senses, whereby his Capacitie of pain or torture may be improved to the uttermost.
and yet withal, as capable of, and as much inclined to, all the pleasures of bodily Senses, whereby his Capacity of pain or torture may be improved to the uttermost.
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Let us also suppose or imagine the same man to be daily exposed to all the temptations, to all the vexations that his bodily senses or internal faculties are capable of, from the occurrences or impressions of objects most ingrateful;
Let us also suppose or imagine the same man to be daily exposed to all the temptations, to all the vexations that his bodily Senses or internal faculties Are capable of, from the occurrences or impressions of objects most ingrateful;
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as to be daily cheated, daily disgraced, to have his eyes filled with ghastly sights, his ears with hideous noises, his smell cloyed with loathsome savours,
as to be daily cheated, daily disgraced, to have his eyes filled with ghastly sights, his ears with hideous noises, his smell cloyed with loathsome savours,
And from a man in this woful estate and piteous plight, we may take the surface or first dimension of the second death, but not the Thicknesse or Soliditie of it. That we must gather thus;
And from a man in this woeful estate and piteous plighted, we may take the surface or First dimension of the second death, but not the Thickness or Solidity of it. That we must gather thus;
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and a man may loose not the smelling onely, but even the common sense, or Animal Facultie by strong perfumes, much more by loathsome and abominable smels.
and a man may lose not the smelling only, but even the Common sense, or Animal Faculty by strong perfumes, much more by loathsome and abominable smells.
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Regulus that famous Romane Senator did die as miserable a death, as his enemies could devise against him, without any other instrument of crueltie, besides the force or strength of the most grateful object, which the eye can behold; that is, of the sun:
Regulus that famous Roman Senator did die as miserable a death, as his enemies could devise against him, without any other Instrument of cruelty, beside the force or strength of the most grateful Object, which the eye can behold; that is, of the sun:
unto whose splendent beams his eyes were exposed without the mask or shelter of his ey lids, which his cruell enemies (for increasing his pain and lingring torture) had cut off.
unto whose splendent beams his eyes were exposed without the mask or shelter of his ey lids, which his cruel enemies (for increasing his pain and lingering torture) had Cut off.
that no extremity of any external Agent, no virulency of any disease which breeds within them, no strength of imagination or Reflection upon what they have in time past foolishly done,
that no extremity of any external Agent, no virulency of any disease which breeds within them, no strength of imagination or Reflection upon what they have in time passed foolishly done,
or what they suffer for the present, or may justly fear hereafter, can either dissolve or weaken their passive capacities or strength to indure the like.
or what they suffer for the present, or may justly Fear hereafter, can either dissolve or weaken their passive capacities or strength to endure the like.
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Every facultie becomes more durable then an Anvil to receive all the blows that can be fastned upon them, and all the impressions how violent soever which in this life would in an instant dissolve or dead them.
Every faculty becomes more durable then an Anvil to receive all the blows that can be fastened upon them, and all the impressions how violent soever which in this life would in an instant dissolve or dead them.
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There is not an ill day and a good, not an ill hour and a good, not an ill minute and a good, not an ill moment and a good, in hell; All times are extreamly evil;
There is not an ill day and a good, not an ill hour and a good, not an ill minute and a good, not an ill moment and a good, in hell; All times Are extremely evil;
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The like, but more terrible hath Saint John, Rev. 20. 10. The Divel that deceived them was cast into the Lake of fire and brimstone, where the Beast and the false Prophet are,
The like, but more terrible hath Saint John, Rev. 20. 10. The devil that deceived them was cast into the Lake of fire and brimstone, where the Beast and the false Prophet Are,
The ruines of Sodom and Gomorah, and the dead sea or brimstone Lake, wherein, neither fish nor other creature liveth, was left unto all future ages, to serve as a map or picture of that lake of fire and brimstone which Saint Iohn mentions, that is, of Hell.
The ruins of Sodom and Gomorrah, and the dead sea or brimstone Lake, wherein, neither Fish nor other creature lives, was left unto all future ages, to serve as a map or picture of that lake of fire and brimstone which Saint John mentions, that is, of Hell.
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9. Some School-men have moved A more pertinent Question, whether this punishment of sense (which (or the instrumental mean of which) is thus described unto us, by a Lake of fire and brimstone) be greater or lesse then the Poena damni;
9. some Schoolmen have moved A more pertinent Question, whither this punishment of sense (which (or the instrumental mean of which) is thus described unto us, by a Lake of fire and brimstone) be greater or less then the Poena damn;
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But, if I mistake not, the Members of this Distinction concerning the punishment of losse, and the punishment of sense by pain, are not altogether Opposite, but Co-incident, The very conceit or remembrance of this infinite loss,
But, if I mistake not, the Members of this Distinction Concerning the punishment of loss, and the punishment of sense by pain, Are not altogether Opposite, but Coincident, The very conceit or remembrance of this infinite loss,
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and of their folly in procuring it, cannot but breed an insufferable measure of grief and sorrow unto the damned, which will be fully equivalent to all their bodily pain.
and of their folly in procuring it, cannot but breed an insufferable measure of grief and sorrow unto the damned, which will be Fully equivalent to all their bodily pain.
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And this fretting remembrance, and perpetual reflection upon the folly of their former wayes, is, as I take it, That Worm of Conscience that never dies. But of this hereafter.
And this fretting remembrance, and perpetual reflection upon the folly of their former ways, is, as I take it, That Worm of Conscience that never die. But of this hereafter.
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The miserable estate of the damned, or such as shall suffer the second death, may be reduced to these two Heads: to Punishment Essential, or to Punishment Accidental or concomitant.
The miserable estate of the damned, or such as shall suffer the second death, may be reduced to these two Heads: to Punishment Essential, or to Punishment Accidental or concomitant.
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This very cogitation could not but much abate his love towards God, Whom no man can truly love, unless he be first perswaded, That God is good and loving, not towards his Elect only,
This very cogitation could not but much abate his love towards God, Whom no man can truly love, unless he be First persuaded, That God is good and loving, not towards his Elect only,
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How it may stand with the Justice of the most righteous Judge to recompence the pleasures of sin in this life, which is but short, with such exquisite and everlasting torments in the life to come:
How it may stand with the justice of the most righteous Judge to recompense the pleasures of since in this life, which is but short, with such exquisite and everlasting torments in the life to come:
Specially seeing the pleasures of sin are but transient, neither enjoyed nor pursued but by interposed Fits, whereas the torments of that Lake are uncessantly perpetual, and admit no intermission.
Specially seeing the pleasures of since Are but Transient, neither enjoyed nor pursued but by interposed Fits, whereas the torments of that Lake Are uncessantly perpetual, and admit no intermission.
we may examine it by the Rule of Reason. Now by the Rule of Reason and proportion, the punishment due to offences as committed against an infinite Majestie;
we may examine it by the Rule of Reason. Now by the Rule of Reason and proportion, the punishment due to offences as committed against an infinite Majesty;
If every minute of sinful pleasures in this world should be recompenced with a thousand years of Hell-pains, this might seem rigorous and harsh to be conceived of him, that is,
If every minute of sinful pleasures in this world should be recompensed with a thousand Years of hell-pains, this might seem rigorous and harsh to be conceived of him, that is,
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as infinite in Goodness as in Greatness, as full of Mercie as of Majestie. But whatsoever our thoughts or wayes be, his wayes we know are equal and just;
as infinite in goodness as in Greatness, as full of Mercy as of Majesty. But whatsoever our thoughts or ways be, his ways we know Are equal and just;
But wherein doth the equalitie of his wayes or justice appear, when he recompenceth the momentany pleasures of sin with such unspeakable everlasting torments? It appears in this:
But wherein does the equality of his ways or Justice appear, when he recompenseth the momentany pleasures of since with such unspeakable everlasting torments? It appears in this:
and had not lost it either for himself or us, if he had not wilfully declined unto the wayes of death, of which the righteous Judge had fore-warned him.
and had not lost it either for himself or us, if he had not wilfully declined unto the ways of death, of which the righteous Judge had forewarned him.
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And if the righteous Lord had sentenced our first Parents unto the second death immediately upon their first transgression, his sentence had been but just and equal;
And if the righteous Lord had sentenced our First Parents unto the second death immediately upon their First Transgression, his sentence had been but just and equal;
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and as one of the Antients said, Foelix peccatum quod talem meruit Redemptorem, it was a happy sin which gave occasion of the promise of such a Redeemer.
and as one of the Ancients said, Felix peccatum quod talem meruit Redemptorem, it was a happy since which gave occasion of the promise of such a Redeemer.
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11. But did this extraordinary mercy promised to Adam extend it self to all? or to Adam only? or to some few that should proceed from him? Our publick Liturgie, our Articles of Religion, and other Acts of our Church, extend it to Adam and to all that came after him.
11. But did this extraordinary mercy promised to Adam extend it self to all? or to Adam only? or to Some few that should proceed from him? Our public Liturgy, our Articles of Religion, and other Acts of our Church, extend it to Adam and to all that Come After him.
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how either Fathers or Children came to forsake the mercies wherein the whole humane nature in our first Parents was interested, is, A Secret known to God, and not fit to be disputed in particular.
how either Father's or Children Come to forsake the Mercies wherein the Whole humane nature in our First Parents was interested, is, A Secret known to God, and not fit to be disputed in particular.
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Now, if upon our first, second, third, or fourth open breach or wilful contempt of our Vow in Baptism, the Lord had sentenced us unto everlasting death,
Now, if upon our First, second, third, or fourth open breach or wilful contempt of our Voelli in Baptism, the Lord had sentenced us unto everlasting death,
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But now he hath so long time spared us, and given us so large a time of repentance, seeking to win us unto his love by many blessings and favours bestowed upon us:
But now he hath so long time spared us, and given us so large a time of Repentance, seeking to win us unto his love by many blessings and favours bestowed upon us:
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This (as the Apostle speakes) is the riches of his bountie; certainly exceeding great mercy, much greater then justice; even mercy triumphing against judgment.
This (as the Apostle speaks) is the riches of his bounty; Certainly exceeding great mercy, much greater then Justice; even mercy triumphing against judgement.
Now if after all this, we shall continue to provoke him, and defer our repentance, turning his Grace into wantonness, making the plentifulness of his word the nurse and fuel of Schism and faction, no judgement can be too great, no pain too grievous, either for Qualitie or for Continuance.
Now if After all this, we shall continue to provoke him, and defer our Repentance, turning his Grace into wantonness, making the plentifulness of his word the nurse and fuel of Schism and faction, no judgement can be too great, no pain too grievous, either for Quality or for Continuance.
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For, one special branch of their punishment, and that wherein the punishment of such as hear the word and repent not, doth specially exceed the punishment of the Heathen or infidels, shall be their continual cogitation,
For, one special branch of their punishment, and that wherein the punishment of such as hear the word and Repent not, does specially exceed the punishment of the Heathen or Infidels, shall be their continual cogitation,
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A true Scale or scantling of these torments we may take from the consideration how apt we are to grieve at our extraordinarie folly or Retchlesness in this life;
A true Scale or scantling of these torments we may take from the consideration how apt we Are to grieve At our extraordinary folly or Retchlesness in this life;
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He set his Birth-right (that is his Interest in the Land of Canaan) on sale, without the hazard of that inheritance which God had elswhere provided for him;
He Set his Birthright (that is his Interest in the Land of Canaan) on sale, without the hazard of that inheritance which God had elsewhere provided for him;
as the continual cogitation, how they did bind themselves (without any necessitie laid upon them) to receive the wages of sin, by receiving such base earnest as in this life was given them.
as the continual cogitation, how they did bind themselves (without any necessity laid upon them) to receive the wages of since, by receiving such base earnest as in this life was given them.
we have in Two Fictions of the Heathen, The one is That of Sisyphus his uncessant labour, in rolling a huge stone, which still turns upon him with greater force.
we have in Two Fictions of the Heathen, The one is That of Sisyphus his uncessant labour, in rolling a huge stone, which still turns upon him with greater force.
The continuall reflection, of such as perish, upon their former folly, is as the rolling of Sisyphus's stone, a grievous labour, a perpetual torment, still resumed by them,
The continual reflection, of such as perish, upon their former folly, is as the rolling of Sisyphus's stone, a grievous labour, a perpetual torment, still resumed by them,
And every such Reflection or Revolution of their thoughts upon their former wayes, is The gnawing of the worm of Conscience, more grievous by much unto their souls,
And every such Reflection or Revolution of their thoughts upon their former ways, is The gnawing of the worm of Conscience, more grievous by much unto their Souls,
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Now both sorts of life and death may be compared either in respect of their proper qualitie or of their Duration. That, in respect of Duration or continuance, this good and happy life, which is the Crown of Holiness,
Now both sorts of life and death may be compared either in respect of their proper quality or of their Duration. That, in respect of Duration or Continuance, this good and happy life, which is the Crown of Holiness,
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Secondly to unfold the Reasons, why neither the hope of everlasting life, nor the fear of an endless miserable death do sway so much with most Christians,
Secondly to unfold the Reasons, why neither the hope of everlasting life, nor the Fear of an endless miserable death do sway so much with most Christians,
In this later we shall take occasion to unfold the Fallacies or Sophisms which Satan in his temptations puts upon us, with some brief rules or directions how to avoid them.
In this later we shall take occasion to unfold the Fallacies or Sophisms which Satan in his temptations puts upon us, with Some brief rules or directions how to avoid them.
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So Darius the Persian had a Legion which they called Immortal; because it was continually supplied with the like number of new Souldiers, when the old ones failed.
So Darius the Persian had a Legion which they called Immortal; Because it was continually supplied with the like number of new Soldiers, when the old ones failed.
So as this first life, and that other life which we expect, differ for their Tenure and manner, as the representation or figure of the Sun in the water,
So as this First life, and that other life which we expect, differ for their Tenure and manner, as the representation or figure of the Sun in the water,
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If all the possible contentments in this life (suppose they were far more in number then they are) were put together, they could not equalize the Contentments of one minute in the life to come.
If all the possible contentment's in this life (suppose they were Far more in number then they Are) were put together, they could not equalise the Contentment's of one minute in the life to come.
See Christs Answer to Johns Disciples. pag. 17. Solomon had tried as great varietie of particular contentments as any man living can project unto himself:
See Christ Answer to Johns Disciples. page. 17. Solomon had tried as great variety of particular contentment's as any man living can project unto himself:
and yet after long experience of every particular that he could propose unto himself, gives up this general verdict, Vanity of vanities, all is vanity, and vexation of mind.
and yet After long experience of every particular that he could propose unto himself, gives up this general verdict, Vanity of vanities, all is vanity, and vexation of mind.
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Somewhat there is in the right use of every Creature, which would lead us the right way unto it, did we not run Counter, striving to make up a full measure of joy by the abundant fruition of these materials wherein we delight.
Somewhat there is in the right use of every Creature, which would led us the right Way unto it, did we not run Counter, striving to make up a full measure of joy by the abundant fruition of these materials wherein we delight.
Whereas the delight and contentment which we find in any Creatures should turn our thoughts from them unto the inexhaustible fountain whence all the goodness that we find in them or in our selves, is derived.
Whereas the delight and contentment which we find in any Creatures should turn our thoughts from them unto the inexhaustible fountain whence all the Goodness that we find in them or in our selves, is derived.
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Now by the discovery of the imperfections of such Contentments, we may ascend by degrees to some competent Scale or view for discovering the perfection of Joyes in the Life to come.
Now by the discovery of the imperfections of such Contentment's, we may ascend by Degrees to Some competent Scale or view for discovering the perfection of Joys in the Life to come.
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Men given to their bellies, or solicitous in purveying for the grosser senses of taste or touch, defraud the sense of sight which is the gate of knowledge,
Men given to their bellies, or solicitous in purveying for the grosser Senses of taste or touch, defraud the sense of sighed which is the gate of knowledge,
And too much insight in the means which procure bodily pleasures doth blind or darken the Common sense. Others not so solicitous to feed the belly with meat,
And too much insight in the means which procure bodily pleasures does blind or darken the Common sense. Others not so solicitous to feed the belly with meat,
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And yet such as have their minds exercised in these and the like imployments, are thereby dis-enabled for bearing Rule or Government over more civil and ingenuous men;
And yet such as have their minds exercised in these and the like employments, Are thereby disenabled for bearing Rule or Government over more civil and ingenuous men;
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as may be collected from the wise Son of Sirach, Ecclus. 38. from the 25. to the 33. Even amongst the capacities or faculties of the reasonable soul there is not that harmony or concord which were requisite for her better contentment.
as may be collected from the wise Son of Sirach, Ecclus 38. from the 25. to the 33. Even among the capacities or faculties of the reasonable soul there is not that harmony or concord which were requisite for her better contentment.
by too much contemplating upon one sort of objects, make themselves uncapable of reaping that delight, which other objects would more plentifully afford to these Contemplators.
by too much contemplating upon one sort of objects, make themselves uncapable of reaping that delight, which other objects would more plentifully afford to these Contemplators.
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All the pleasures in this life wherewith that are commonly overtaken are (as we said before) medicines of diseases, rather than any true Contentments.
All the pleasures in this life wherewith that Are commonly overtaken Are (as we said before) medicines of diseases, rather than any true Contentment's.
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yet we all conceive it to be a far greater happiness to enjoy continual health and liveliness, without either hunger or thirst, or to have perfect comeliness without clothing or rayment.
yet we all conceive it to be a Far greater happiness to enjoy continual health and liveliness, without either hunger or thirst, or to have perfect comeliness without clothing or raiment.
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And for this reason that branch of happiness, which consists in satisfying the Capacities of these Senses, is in Scripture described by Negatives: As there shall be no hunger there, no thirst, no greif, no pain.
And for this reason that branch of happiness, which consists in satisfying the Capacities of these Senses, is in Scripture described by Negatives: As there shall be no hunger there, no thirst, no grief, no pain.
These are the Symptomes of those grosser Senses in this life, which in the life to come shall not enjoy the pleasures or Contentments which are contrary to these annoyances (as we say) in kind, but by a happy Exchange: by such an exchange,
These Are the Symptoms of those grosser Senses in this life, which in the life to come shall not enjoy the pleasures or Contentment's which Are contrary to these annoyances (as we say) in kind, but by a happy Exchange: by such an exchange,
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Of all and every one of the bodily Contentments we can possibly imagine, the very immortalitie of glorified Bodies, is for qualitie, more then the Quintessence or Extraction.
Of all and every one of the bodily Contentment's we can possibly imagine, the very immortality of glorified Bodies, is for quality, more then the Quintessence or Extraction.
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It containeth health and chearfulness of Spirit, with all the pleasures that accompany them (as we say) Eminenter; that is, As one pound waight of Gold fully contains in its worth many hundreds of lead;
It Containeth health and cheerfulness of Spirit, with all the pleasures that accompany them (as we say) Eminently; that is, As one pound weight of Gold Fully contains in its worth many hundreds of led;
so one Moment of immortalitie, the least waight of glory we can imagine, is worth a full Age of all the health and happinesse, that can be had on earth.
so one Moment of immortality, the least weight of glory we can imagine, is worth a full Age of all the health and happiness, that can be had on earth.
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Instead of material food which perisheth with the use, and whose fulness doth alwayes breed satietie, the appetite of meat and drink shall be continually satisfied with the Tree of Life, which (or rather, the Emblem or Type of which) our First Parents were not admitted to touch in Paradise.
Instead of material food which Perishes with the use, and whose fullness does always breed satiety, the appetite of meat and drink shall be continually satisfied with the Tree of Life, which (or rather, the Emblem or Type of which) our First Parents were not admitted to touch in Paradise.
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6. When the Sadduces captiously demanded, Which of those seven brethren should have that woman to his wife in the world to come, which had been successively married to all the seven? Our Saviour answers;
6. When the Sadducees captiously demanded, Which of those seven brothers should have that woman to his wife in the world to come, which had been successively married to all the seven? Our Saviour answers;
even in the state of innocencie? They shall not have it in kind; for seeing flesh and blood cannot inherit the Kingdom of Heaven, there shall not be there any Two in one flesh; but in lieu of this comfort, such as observe the Commandements of Christ shall be more neerly espoused and joyned in spirit unto Christ. For as man and wife make one body:
even in the state of innocence? They shall not have it in kind; for seeing Flesh and blood cannot inherit the Kingdom of Heaven, there shall not be there any Two in one Flesh; but in lieu of this Comfort, such as observe the commandments of christ shall be more nearly espoused and joined in Spirit unto christ. For as man and wife make one body:
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As for those other purer Senses of Sight and Hearing, they shall enjoy their former Contentments, both Eminenter and Formaliter, both in kind, and by happy exchange.
As for those other Purer Senses of Sighed and Hearing, they shall enjoy their former Contentment's, both Eminently and Formaliter, both in kind, and by happy exchange.
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But these they shall hear and see with infinite more delight and joy, because the Capacitie of these senses shall be improved as far as life it self is improved, which of mortal becomes immortal.
But these they shall hear and see with infinite more delight and joy, Because the Capacity of these Senses shall be improved as Far as life it self is improved, which of Mortal becomes immortal.
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But this you will say was a judgement upon Saint Paul, because he was yet a Persecuter: So was not Saint Peter when he saw our Saviours Transfiguration upon the Mount.
But this you will say was a judgement upon Saint Paul, Because he was yet a Persecutor: So was not Saint Peter when he saw our Saviors Transfiguration upon the Mount.
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Saint Paul likewise after his conversion was so Rapt in spirit with the Celestial words which he heard, that it seemed he knew not whether he were in the body,
Saint Paul likewise After his conversion was so Rapt in Spirit with the Celestial words which he herd, that it seemed he knew not whither he were in the body,
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as it now is of earthly? when our sense of sight shall be as fitly proportioned to the spectacles of paradise, as it is now unto the stars of the firmament? when all our faculties shall be as capable of Celestial influences,
as it now is of earthly? when our sense of sighed shall be as fitly proportioned to the spectacles of paradise, as it is now unto the Stars of the firmament? when all our faculties shall be as capable of Celestial influences,
7. Briefly, all the joyes or contentments of The life to come, even compleat happiness it self, may be reduced to these Two; First to joy or happiness Essential. Secondly to joy or happiness concomitant or Accidental. Of both in their order, and how they are set forth unto us in Scripture.
7. Briefly, all the Joys or contentment's of The life to come, even complete happiness it self, may be reduced to these Two; First to joy or happiness Essential. Secondly to joy or happiness concomitant or Accidental. Of both in their order, and how they Are Set forth unto us in Scripture.
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He is present with them, present in them, but they are further removed from the comfort of his presence then the Center of the earth is from the Highest Heavens.
He is present with them, present in them, but they Are further removed from the Comfort of his presence then the Centre of the earth is from the Highest Heavens.
because the heat of it did not enter into them. Thus the Diuine Nature or essence doth incompass all, good and bad, more truly then the furnace did their bodies.
Because the heat of it did not enter into them. Thus the Divine Nature or essence does encompass all, good and bad, more truly then the furnace did their bodies.
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yet, he that could withdraw the force or influence of heat from the fire, can likewise withhold the joy or comfort of his presence from such as love him not.
yet, he that could withdraw the force or influence of heat from the fire, can likewise withhold the joy or Comfort of his presence from such as love him not.
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Now that servant which hath once entred into his masters joy, needs no other external contentment or object to satisfie the particular capacities of sense, or of any internal faculties.
Now that servant which hath once entered into his Masters joy, needs no other external contentment or Object to satisfy the particular capacities of sense, or of any internal faculties.
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so all the goodness or comfortable influence which the creatures can communicate unto others, is contained in a manner far more excellent in Gods infinite goodness, which is likewise more communicative,
so all the Goodness or comfortable influence which the creatures can communicate unto Others, is contained in a manner Far more excellent in God's infinite Goodness, which is likewise more communicative,
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then any finite goodness can be. This infinite goodness dwelleth in Christ bodily; the spirit of all joy and gladness is given unto him, but without measure.
then any finite Goodness can be. This infinite Goodness dwells in christ bodily; the Spirit of all joy and gladness is given unto him, but without measure.
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That as we in this life from his fulness receive grace for grace, so, in the better life or life to come, we should receive jor for joy; that is, joy upon joy without ceasing, without end,
That as we in this life from his fullness receive grace for grace, so, in the better life or life to come, we should receive For for joy; that is, joy upon joy without ceasing, without end,
From all these places, but chiefly from the last, it is apparent, That the fulness of our joyes and happiness is from the vision or sight of God in Christ.
From all these places, but chiefly from the last, it is apparent, That the fullness of our Joys and happiness is from the vision or sighed of God in christ.
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untill it were made all things, until it had received the images or stamps of all things. And hence it is, that the more men know, the more they desire to know.
until it were made all things, until it had received the Images or stamps of all things. And hence it is, that the more men know, the more they desire to know.
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Now to know all things successively, or one after another, is impossile. It was the complaint of the father of the Physitians, Ars longa, vita breuis.
Now to know all things successively, or one After Another, is impossile. It was the complaint of the father of the Physicians, Ars Longam, vita breuis.
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But in the life of glorie our souls become living polished glasses, wherein the Divine nature, wherein Christ God and Man, may be seen as he is: and he is truth it self, life it self, and goodness it self; and we are transformed into the similitude of all these his Attributes.
But in the life of glory our Souls become living polished glasses, wherein the Divine nature, wherein christ God and Man, may be seen as he is: and he is truth it self, life it self, and Goodness it self; and we Are transformed into the similitude of all these his Attributes.
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There is no picture-maker that can express either the colour or proportion of a mans body or countenance so exactly as these do themselves in a true glass:
There is no picture-maker that can express either the colour or proportion of a men body or countenance so exactly as these do themselves in a true glass:
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The impression which colors perfectly red (as scarlet of the ancient die) make upon the eyes of living creatures which abound in blood, doth stir the blood,
The impression which colours perfectly read (as scarlet of the ancient die) make upon the eyes of living creatures which abound in blood, does stir the blood,
1 Mac. 6. 34. And some good Philosphers have observed, that Bears or others creatures which abound with Melancholick blood, are more inraged at the sight of colours more dark then scarlet, or perfect red;
1 Mac. 6. 34. And Some good Philosophers have observed, that Bears or Others creatures which abound with Melancholic blood, Are more enraged At the sighed of colours more dark then scarlet, or perfect read;
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So that the eyes of living creatures which see things as they are, not through a glass, but in themselves as in a perfect glass, are apt to take others impressions besides the figure proportion or colour of those things which they stedfastly behold.
So that the eyes of living creatures which see things as they Are, not through a glass, but in themselves as in a perfect glass, Are apt to take Others impressions beside the figure proportion or colour of those things which they steadfastly behold.
then man, in his first creation, was to receive the image or likeness of his Creator, who hath no figure or shape whereby he may be visibly represented,
then man, in his First creation, was to receive the image or likeness of his Creator, who hath no figure or shape whereby he may be visibly represented,
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And so far as it was stained with sin, it was more apt to take the image of Gods adversarie, who was the Father of sin, the author of all iniquitie which men commit: (And so we all are by nature, more apt to take this image of the wicked one:) then the purest glass is to receive the image, the proportion,
And so Far as it was stained with since, it was more apt to take the image of God's adversary, who was the Father of since, the author of all iniquity which men commit: (And so we all Are by nature, more apt to take this image of the wicked one:) then the Purest glass is to receive the image, the proportion,
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more apt to take the impression of his bad qualities, then the eye of any living creature is to take the impression of any qualitie which shall be presented unto it.
more apt to take the impression of his bad qualities, then the eye of any living creature is to take the impression of any quality which shall be presented unto it.
And in These Two, to wit, in the Reviving of Gods image in us, and in the Expunction and wiping out the stain of sin (which is no other then the image of Satan) doth our Regeneration consist.
And in These Two, to wit, in the Reviving of God's image in us, and in the Expunction and wiping out the stain of since (which is no other then the image of Satan) does our Regeneration consist.
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then shall our souls be as a glass, clear and polished, apt to receive the image of God wherein we were created in a far better manner then the soul of our first Progenitor in his integritie was.
then shall our Souls be as a glass, clear and polished, apt to receive the image of God wherein we were created in a Far better manner then the soul of our First Progenitor in his integrity was.
yet till we enjoy his presence we cannot have our hearts desire: we cannot have the accomplishment of our love untill we enjoy his presence who is love it self.
yet till we enjoy his presence we cannot have our hearts desire: we cannot have the accomplishment of our love until we enjoy his presence who is love it self.
But some will ask, What shall we do that we may enjoy the comfort of his everlasting love and presence? The Psalmist hath told us in few words, Psal. 37. 4. Delight thou in the Lord,
But Some will ask, What shall we do that we may enjoy the Comfort of his everlasting love and presence? The Psalmist hath told us in few words, Psalm 37. 4. Delight thou in the Lord,
And how shall men (the unlearned specially) know which of all these, or whether any of these are the true Brethren of Christ, or the Saints in which we are bound to delight? This,
And how shall men (the unlearned specially) know which of all these, or whither any of these Are the true Brothers of christ, or the Saints in which we Are bound to delight? This,
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but many delight in the outward letter of the word only, or in the word as it is interpreted by Teachers of their own Faction, or after their own Fancie;
but many delight in the outward Letter of the word only, or in the word as it is interpreted by Teachers of their own Faction, or After their own Fancy;
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And how then shall any man know whether he love the Lord, whether he delight in the Lord, by delighting in any of their Societies, which pretend themselves to be Christs Brethren, to be Gods Saints?
And how then shall any man know whither he love the Lord, whither he delight in the Lord, by delighting in any of their Societies, which pretend themselves to be Christ Brothers, to be God's Saints?
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The Word of God doth tell us, (and all sorts or Sects of men confess it) that God is love, that he is righteousnesse, that he is holinesse, that he is the God of all peace, that he is good to all, that he is merciful and long-suffering.
The Word of God does tell us, (and all sorts or Sects of men confess it) that God is love, that he is righteousness, that he is holiness, that he is the God of all peace, that he is good to all, that he is merciful and long-suffering.
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and he that delights in this, or seeks after this, doth delight in the Lord, and he only shall truly know that he delights in the Lord, or, that his hope is stedfast.
and he that delights in this, or seeks After this, does delight in the Lord, and he only shall truly know that he delights in the Lord, or, that his hope is steadfast.
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And our Saviour saith (as a blessing to the pure in heart) that they shall see God. They shall see him in this Life in his Word, and in his works; and in the life to come they shall see him as he is, and be partakers of everlasting life, which is the Crown of puritie and holiness.
And our Saviour Says (as a blessing to the pure in heart) that they shall see God. They shall see him in this Life in his Word, and in his works; and in the life to come they shall see him as he is, and be partakers of everlasting life, which is the Crown of purity and holiness.
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A particular Terrar or Map of the Kingdom prepared for the Blessed Ones, in a Paraphrase upon the Eight Beatitudes, or the Blessedness promised to the Eight Qualifications set down in St. Matthew, Chapter 5. Eternal Life the strongest obligation to all Duties.
A particular Terrar or Map of the Kingdom prepared for the Blessed Ones, in a paraphrase upon the Eight Beatitudes, or the Blessedness promised to the Eight Qualifications Set down in Saint Matthew, Chapter 5. Eternal Life the Strongest obligation to all Duties.
1. BUt, if in the next life, we enjoy His Presence, who is Life it self, who is Love it self, who is All in All, at whose right hand is Fulness of pleasures for evermore;
1. BUt, if in the next life, we enjoy His Presence, who is Life it self, who is Love it self, who is All in All, At whose right hand is Fullness of pleasures for evermore;
There is no need of them, for so they should not be Accidental. Therefore are they called Accidental, because such as enjoy Gods Presence might be fully happy without them.
There is no need of them, for so they should not be Accidental. Therefore Are they called Accidental, Because such as enjoy God's Presence might be Fully happy without them.
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So God himself is most happy in himself, he is Happinesse it self. Yet even in this, that he is Goodnesse it self, that he is Happinesse it self, he communicates both Goodness and Happiness to his Creatures,
So God himself is most happy in himself, he is Happiness it self. Yet even in this, that he is goodness it self, that he is Happiness it self, he communicates both goodness and Happiness to his Creatures,
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And when it is said, that when we shall see him as he is, we shall be like him, part of this likeness doth herein consist, that we shall communicate this Goodness and happiness to others,
And when it is said, that when we shall see him as he is, we shall be like him, part of this likeness does herein consist, that we shall communicate this goodness and happiness to Others,
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as he is Love) although super-abundant, yet are they not superfluous. There is no wast, there is nothing poured out from one, which shall not be received (in the same measure or manner) by another.
as he is Love) although superabundant, yet Are they not superfluous. There is no waste, there is nothing poured out from one, which shall not be received (in the same measure or manner) by Another.
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Secondly, In the Society or companie of such as are so seated, and made partakers of that Essential Blessedness, which consists in the sight and vision of God, as he is Happinesse it self.
Secondly, In the Society or company of such as Are so seated, and made partakers of that Essential Blessedness, which consists in the sighed and vision of God, as he is Happiness it self.
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Now, that either the Place or the Societie of Saints and Angels, can add (or conferre any thing) to our happiness, this proceeds from Gods special presence in Both.
Now, that either the Place or the Society of Saints and Angels, can add (or confer any thing) to our happiness, this proceeds from God's special presence in Both.
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How pleasant soever our Seat on earth may be, yet this world it self is but Vallis lachrymarum, A Valley of tears, wherein some ruful spectacles are daily presented to our eyes;
How pleasant soever our Seat on earth may be, yet this world it self is but Valleys lachrymarum, A Valley of tears, wherein Some rueful spectacles Are daily presented to our eyes;
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for the first heaven and the first earth were passed away, and there was no more Sea. And again verse 4. God shall wipe away all tears from their eyes,
for the First heaven and the First earth were passed away, and there was no more Sea. And again verse 4. God shall wipe away all tears from their eyes,
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But that there shall be no sorrow, no cry there, by way of Sympathie; that is, no ungrateful sound or spectacle shall approach their dwelling in the holy City, which he describes at large in the same Chapter, verse 11. unto the end.
But that there shall be no sorrow, no cry there, by Way of sympathy; that is, no ungrateful found or spectacle shall approach their Dwelling in the holy city, which he describes At large in the same Chapter, verse 11. unto the end.
The gates of pearl, and the streets of gold transparent as glasse, are no better then shadows of the good things to come, which are treasured up in that heavenly Kingdom for all such,
The gates of pearl, and the streets of gold transparent as glass, Are no better then shadows of the good things to come, which Are treasured up in that heavenly Kingdom for all such,
Those Two quarrelling Pronounes, Meum and Tuum, shall be excluded thence as common Barretters. One cannot say to another, This part of this glorious Kingdom is mine; That is yours;
Those Two quarreling Pronouns, Meum and Tuum, shall be excluded thence as Common Barretters. One cannot say to Another, This part of this glorious Kingdom is mine; That is yours;
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No man hath less comfort from the light or heat of the Sun by anothers injoying it (unless he purposely stand between the Sun and him.) No man is prejudiced,
No man hath less Comfort from the Light or heat of the Sun by another's enjoying it (unless he purposely stand between the Sun and him.) No man is prejudiced,
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But so it is not in the place of blisse, in the heavenly City, into which no unclean thing, no unclean thought, specially no envie, no uncharitablenesse shall enter.
But so it is not in the place of bliss, in the heavenly city, into which no unclean thing, no unclean Thought, specially not envy, no uncharitableness shall enter.
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and to the blood of sprinkling, Heb. 12. 22. &c. There is no Question (at least there ought none to be) but that the Essential Ioy or blessedness of the life to come shall not be Arithmetically Equall, that is, the measure of it shall not be one and the same in all;
and to the blood of sprinkling, Hebrew 12. 22. etc. There is no Question (At least there ought none to be) but that the Essential Joy or blessedness of the life to come shall not be Arithmetically Equal, that is, the measure of it shall not be one and the same in all;
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or he in whom the Kingdom of Grace hath entred further in this life, shall enter further into his Masters Ioy, shall partake more fully of the Kingdom of Heaven.
or he in whom the Kingdom of Grace hath entered further in this life, shall enter further into his Masters Joy, shall partake more Fully of the Kingdom of Heaven.
and such is the disposition of these heavenly inhabitants, that, so Gods name be truly glorified by all, they respect not by whom it be comparatively most glorified.
and such is the disposition of these heavenly inhabitants, that, so God's name be truly glorified by all, they respect not by whom it be comparatively most glorified.
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There are no Envious Comparisons there, seeing every one of them hath his full portion in that publick and common joy, which amounts from their joynt expressions of thanksgiving.
There Are no Envious Comparisons there, seeing every one of them hath his full portion in that public and Common joy, which amounts from their joint expressions of thanksgiving.
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Nor can he, that hath the best natural voyce, or best skill in singing, impart or communicate either his voyce or skill unto others, which sing in consort with him;
Nor can he, that hath the best natural voice, or best skill in singing, impart or communicate either his voice or skill unto Others, which sing in consort with him;
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After this manner, the blessed Saints and Angels shall not impart any part of that Internal joy or happiness, which ariseth from the Fruition or vision of the God of Love, unto another;
After this manner, the blessed Saints and Angels shall not impart any part of that Internal joy or happiness, which arises from the Fruition or vision of the God of Love, unto Another;
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5. Yet some there be, which give a more particular Terrar, or distinct Map of this heavenly life or Kingdom, out of the fifth of Saint Matthews Gospel.
5. Yet Some there be, which give a more particular Terrar, or distinct Map of this heavenly life or Kingdom, out of the fifth of Saint Matthews Gospel.
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And many Excellent Discants upon our Saviours words in that place, you may find, in Authors Ancient and Modern, in all such as Comment upon the Eight Beatitudes (as they call them.) Yet whilst you read or hear them, take this Memorandum with you, That there are not eight several Beatitudes distinct one from another,
And many Excellent Descants upon our Saviors words in that place, you may find, in Authors Ancient and Modern, in all such as Comment upon the Eight Beatitudes (as they call them.) Yet while you read or hear them, take this Memorandum with you, That there Are not eight several Beatitudes distinct one from Another,
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the joy or happiness, which is the property of it, is the same: it hath not eight several branches, albeit our Saviour pronounce this blessedness eight several times.
the joy or happiness, which is the property of it, is the same: it hath not eight several branches, albeit our Saviour pronounce this blessedness eight several times.
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What then? Are these, but so many Tautologies or repetitions of one and the same thing? God forbid we should so think or speak of him, who spake as never man spake!
What then? are these, but so many Tautologies or repetitions of one and the same thing? God forbid we should so think or speak of him, who spoke as never man spoke!
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All the mystery (if it be to be termed a mystery) is in the Reference of one and the same Blessednesse to eight several qualifications, without which no man shall be partaker of the life to come;
All the mystery (if it be to be termed a mystery) is in the Referente of one and the same Blessedness to eight several qualifications, without which no man shall be partaker of the life to come;
and to eight sorts of men, unto whom according to their several qualifications or conditions One and the same Blessednesse comes more welcome under one Style or Title, then it would do under another, especially whilest it is proferred, not as present or In re, but as future and In spe, as a thing far off,
and to eight sorts of men, unto whom according to their several qualifications or conditions One and the same Blessedness comes more welcome under one Style or Title, then it would do under Another, especially whilst it is proffered, not as present or In re, but as future and In See, as a thing Far off,
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Now to encourage such as already are poor in spirit to continue this Resolution, and to arm their humilitie with constancy against all the secular inconveniences or grievances, wherewith it is charged;
Now to encourage such as already Are poor in Spirit to continue this Resolution, and to arm their humility with constancy against all the secular inconveniences or grievances, wherewith it is charged;
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then ambitious or aspiring minds, which have not a desire only, but oft-times means and opportunitie to attain to honor and dominion over others here on earth.
then ambitious or aspiring minds, which have not a desire only, but ofttimes means and opportunity to attain to honour and dominion over Others Here on earth.
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This Affection of Poornesse in Spirit, is the first degree and step to Blessednesse; And with Reference to this, scarcitie of means or external povertie is for some men more expedient then wealth;
This Affection of Poorness in Spirit, is the First degree and step to Blessedness; And with Referente to this, scarcity of means or external poverty is for Some men more expedient then wealth;
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And for this reason it is, that unto such as mourn, our Saviour promises the blessednesse of the life to come, not under the style or title of a Kingdom, but under a title more grateful,
And for this reason it is, that unto such as mourn, our Saviour promises the blessedness of the life to come, not under the style or title of a Kingdom, but under a title more grateful,
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Comfort in the Sacred Dialect, includes abundance of good things, as appears by Abrahams answer unto Dives, Luke 16. 25. Son remember, that thou in thy life time receivedst thy good things,
Comfort in the Sacred Dialect, includes abundance of good things, as appears by Abrahams answer unto Dives, Lycia 16. 25. Son Remember, that thou in thy life time Received thy good things,
This Qualification includes somewhat more, or somewhat besides Poornesse in spirit, or humility, or patience in mourning. Meeknesse is a moderation of anger in some special Cases;
This Qualification includes somewhat more, or somewhat beside Poorness in Spirit, or humility, or patience in mourning. Meekness is a moderation of anger in Some special Cases;
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Many otherwise humble and ingenuous, when they are toucht (as we say, in their Coppp-hold, or) in their inheritance, will take courage and boldness, sometimes more then were fitting,
Many otherwise humble and ingenuous, when they Are touched (as we say, in their Coppp-hold, or) in their inheritance, will take courage and boldness, sometime more then were fitting,
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and unto men thus qualified, or to encourage all to be thus qualified, the Blessednesse of the life to come is promised not under the Title of a Kingdom, or of Comfort, but under the Title most contrary to the course and custom of this world, wherein Meeknesse is commonly Accursed with loss of their own possession;
and unto men thus qualified, or to encourage all to be thus qualified, the Blessedness of the life to come is promised not under the Title of a Kingdom, or of Comfort, but under the Title most contrary to the course and custom of this world, wherein Meekness is commonly Accursed with loss of their own possession;
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and unlesse there be a longing after that Righteousnesse, which our first Parents lost, whatsoever we gain or get besides cannot satisfie our desire either In Re or In Spe. Hence saith our Savior in the Fourth place, Blessed are they that hunger and thirst after righteousnesse, for they shall be satisfied.
and unless there be a longing After that Righteousness, which our First Parents lost, whatsoever we gain or get beside cannot satisfy our desire either In Re or In See Hence Says our Saviour in the Fourth place, Blessed Are they that hunger and thirst After righteousness, for they shall be satisfied.
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There is a thirst after honor, preferment and ease; and there is Auri sacra fames, an unquenchable hunger after gold and Pelf; but this cannot be satisfied;
There is a thirst After honour, preferment and ease; and there is Auri sacra Fames, an unquenchable hunger After gold and Pelf; but this cannot be satisfied;
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though gold and silver, as the Prophet speaks, be his; yet he is not these, these are not the same that He is: but (as we said lately) God is righteousness, He is Peace, He is Love, He is mercy, and therefore whosoever delights in these, he truely delights in the Lord,
though gold and silver, as the Prophet speaks, be his; yet he is not these, these Are not the same that He is: but (as we said lately) God is righteousness, He is Peace, He is Love, He is mercy, and Therefore whosoever delights in these, he truly delights in the Lord,
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and so long as he stands unabsolved, or uncertain of his Absolution, he cannot be satisfied, he cannot have his hearts desire, he alwayes stands in need of mercy. And mercy he shall have that is merciful.
and so long as he Stands unabsolved, or uncertain of his Absolution, he cannot be satisfied, he cannot have his hearts desire, he always Stands in need of mercy. And mercy he shall have that is merciful.
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For it is Remarkable, that this qualification of mercifulness, is the only qualification or condition, which is rewarded in kind: in this we most perfectly resemble the goodness of God.
For it is Remarkable, that this qualification of mercifulness, is the only qualification or condition, which is rewarded in kind: in this we most perfectly resemble the Goodness of God.
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But why are they blessed? Not because they shall receive a Kingdom, not because they shall possesse the Land, not because they shall be satisfied, but because they shall obtain mercy.
But why Are they blessed? Not Because they shall receive a Kingdom, not Because they shall possess the Land, not Because they shall be satisfied, but Because they shall obtain mercy.
11. But that, which comes nearest to true blesledness it self, is Puritie of heart. This contains the Root, whereof Holiness is the fruit; that Holiness, whose End is Everlasting life. Now he that desires to keep this puritie of heart, must deprive his eyes of many pleasant sights,
11. But that, which comes nearest to true blesledness it self, is Purity of heart. This contains the Root, whereof Holiness is the fruit; that Holiness, whose End is Everlasting life. Now he that Desires to keep this purity of heart, must deprive his eyes of many pleasant sights,
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And the best knowledge that in this life can be had, The knowledge of God and of his Attributes, without transforming the Divine nature into the similitude of our corrupt affections:
And the best knowledge that in this life can be had, The knowledge of God and of his Attributes, without transforming the Divine nature into the similitude of our corrupt affections:
12. It is this sight of God, or this apprehension of this uniformity bebetween his Attributes, which must transform us into such a similitude of his divine nature,
12. It is this sighed of God, or this apprehension of this uniformity bebetween his Attributes, which must transform us into such a similitude of his divine nature,
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that is, such as may make us the children of peace. This is the immediat fruit of purity of heart; And unto men thus disposed to preserve peace as for their own particulars,
that is, such as may make us the children of peace. This is the immediate fruit of purity of heart; And unto men thus disposed to preserve peace as for their own particulars,
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13. Yet all these qualifications were not sufficient, unless they be accompanied with a firm and constant resolution to suffer persecution; all the persecution that flesh and blood can in this life devise against them, rather then they should forego their humilty, their mourning, their meekness, their love of righteousness, their mercifulness, and puritie of heart towards God.
13. Yet all these qualifications were not sufficient, unless they be accompanied with a firm and constant resolution to suffer persecution; all the persecution that Flesh and blood can in this life devise against them, rather then they should forego their humility, their mourning, their meekness, their love of righteousness, their mercifulness, and purity of heart towards God.
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There must be a greater love of all these qualifications here mentioned, then of our selves, otherwise we shall be uncapable of the least portion of the Blessedness here so often promised.
There must be a greater love of all these qualifications Here mentioned, then of our selves, otherwise we shall be uncapable of the least portion of the Blessedness Here so often promised.
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unto true Martyrdom there is required not only sobrietie of spirit, but of Iudgement; for none can be a Martyr, but he that suffers for Righteousness sake,
unto true Martyrdom there is required not only sobriety of Spirit, but of Judgement; for none can be a Martyr, but he that suffers for Righteousness sake,
Now to discern true righteousness from pretended, or to sever Christs Cause from our own particular Interest or engagements, is a point of extraordinary skill.
Now to discern true righteousness from pretended, or to sever Christ Cause from our own particular Interest or engagements, is a point of extraordinary skill.
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None were more forward to sacrifice themselves for their Religion, then were the Jews, which yet blasphemed the name of Christ, and the wayes of truth;
None were more forward to sacrifice themselves for their Religion, then were the jews, which yet blasphemed the name of christ, and the ways of truth;
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but for maintenance of their own perverse opinions and affections: For though they abhorred the Idols of the heathen, yet they committed more abominable sacriledge, then the Heathens did;
but for maintenance of their own perverse opinions and affections: For though they abhorred the Idols of the heathen, yet they committed more abominable sacrilege, then the heathens did;
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As also secondly, under the same Title that it is promised to the meek, of whom he had said, ver. 5. Blessed are the meek, for they shall inherit the earth.
As also secondly, under the same Title that it is promised to the meek, of whom he had said, ver. 5. Blessed Are the meek, for they shall inherit the earth.
16. And thus hath our Saviour taught us the Use and application of all that hath been delivered concerning Eternal Life; And the Use or application of it is as General and large,
16. And thus hath our Saviour taught us the Use and application of all that hath been Delivered Concerning Eternal Life; And the Use or application of it is as General and large,
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It is both the foundation stone, and that which bindeth all the building, nor need we be afraid to do well Intuitu mercedis; with respect to recompence or reward;
It is both the Foundation stone, and that which binds all the building, nor need we be afraid to do well Intuitu mercedis; with respect to recompense or reward;
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seeing Christ himself, when he first begun to Preach the glad tydings of the Gospel, did make no promise of reward save only to such as continue in weldoing, or suffer evil with patience.
seeing christ himself, when he First begun to Preach the glad tidings of the Gospel, did make no promise of reward save only to such as continue in welldoing, or suffer evil with patience.
And though it be true, that we must obtain this victorie by the spirit of God, yet one special means, by which the spirit of God obtaines this victory for us, is by representing and imprinting such punishments,
And though it be true, that we must obtain this victory by the Spirit of God, yet one special means, by which the Spirit of God obtains this victory for us, is by representing and imprinting such punishments,
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so that the flesh must be affrighted and deterred from, or forth of the wayes of sin, by the wages of sin; And the spirit of God, which is in man, must be daily animated and encouraged by the hope of heavenly joyes, whose very nature and qualitie is spiritual.
so that the Flesh must be affrighted and deterred from, or forth of the ways of since, by the wages of since; And the Spirit of God, which is in man, must be daily animated and encouraged by the hope of heavenly Joys, whose very nature and quality is spiritual.
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17. To branch this Use or Application, which our Saviour makes of this point, into his proper particulars. Though it be true, that all of us are the seed of rebellious parents,
17. To branch this Use or Application, which our Saviour makes of this point, into his proper particulars. Though it be true, that all of us Are the seed of rebellious Parents,
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yet that which the heathen Philosopher long since observed, if it be candidly interpreted, and with such charity as becometh Christians, is likewise true, Nemo sponte malus: No man in his first ayme and intentions desires to be disobedient, seditious or factious, to be an Adulterer,
yet that which the heathen Philosopher long since observed, if it be candidly interpreted, and with such charity as Becometh Christians, is likewise true, Nemo sponte malus: No man in his First aim and intentions Desires to be disobedient, seditious or factious, to be an Adulterer,
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This visible world, and the things which we see or know by sensible experiment, are as Satans Chess-board; which way soever we look or turn our thoughts, he hath somewhat or other still ready at hand, to give our weak and untrained desires the Check; and to hazard the losing of our souls and bodies.
This visible world, and the things which we see or know by sensible experiment, Are as Satan Chessboard; which Way soever we look or turn our thoughts, he hath somewhat or other still ready At hand, to give our weak and untrained Desires the Check; and to hazard the losing of our Souls and bodies.
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for every Check, which he can give us, we may give him the Check-mate. And this advantage we have of him, that whereas he usually tempts us but one way at one and the same time;
for every Check, which he can give us, we may give him the Checkmate. And this advantage we have of him, that whereas he usually tempts us but one Way At one and the same time;
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we may at the same time resist his temptations Two wayes: both by proposal of some spiritual good or reward, much greater then the particular sensible contentment,
we may At the same time resist his temptations Two ways: both by proposal of Some spiritual good or reward, much greater then the particular sensible contentment,
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and by representation of some spiritual loss or fear, much more dangerous, then any evil, wherewith he can threaten or deter us from performance of our duty.
and by representation of Some spiritual loss or Fear, much more dangerous, then any evil, wherewith he can threaten or deter us from performance of our duty.
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19. If he tempt us to excesse in meat and drink, which is commonly the root, whence other branches of Luxury or sensuality spring; we may counterpoize this temptation;
19. If he tempt us to excess in meat and drink, which is commonly the root, whence other branches of Luxury or sensuality spring; we may counterpoise this temptation;
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And again we may controule our natural inclination to this branch of lewdness, by serious meditation on that Divine Oracle; Adulterers and Whoremongers God will Judge;
And again we may control our natural inclination to this branch of Lewdness, by serious meditation on that Divine Oracle; Adulterers and Whoremongers God will Judge;
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20. If Satan shall tempt us to an immoderate desire of riches, the counterpoize to this temptation is likewise two-fold: First, There is a promise of treasure in Heaven, to such as seek after it more then earthly treasure;
20. If Satan shall tempt us to an immoderate desire of riches, the counterpoise to this temptation is likewise twofold: First, There is a promise of treasure in Heaven, to such as seek After it more then earthly treasure;
This he may do perhaps, whilst he is alive, but more then he can undertake after it once come unto Plutus his custody; Therefore Saint James, adds, the rust of it shall eat your flesh as fire:
This he may do perhaps, while he is alive, but more then he can undertake After it once come unto Plutus his custody; Therefore Saint James, adds, the rust of it shall eat your Flesh as fire:
21. Again, if Satan tempt us to do those things, which we ought not to do, for the favour; Or to leave those things undone which we ought to do, for the fear of great ones;
21. Again, if Satan tempt us to do those things, which we ought not to do, for the favour; Or to leave those things undone which we ought to do, for the Fear of great ones;
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the sacred Armorie affords us weapons sufficient to repell Both temptations. The First is that pithy sentence of Saint Paul: ye are bought with a price, be not ye the servants of men.
the sacred Armory affords us weapons sufficient to repel Both temptations. The First is that pithy sentence of Saint Paul: you Are bought with a price, be not you the Servants of men.
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he hath none Defensive: But if the word of God, as our Apostle speakes, dwell plentifully in us, we have both the shield and buckler to repell his darts,
he hath none Defensive: But if the word of God, as our Apostle speaks, dwell plentifully in us, we have both the shield and buckler to repel his darts,
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1. THe heathen Philosopher, which knew no temper besides himself, no temptation but such as the dayly occurences of what he heard or saw, or by some sense of the body had experience of, did acknowledge as much as hath been formerly delivered out of Gods word:
1. THe heathen Philosopher, which knew no temper beside himself, no temptation but such as the daily occurrences of what he herd or saw, or by Some sense of the body had experience of, did acknowledge as much as hath been formerly Delivered out of God's word:
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And unto this two-fold inconvenience he prescribed this brief Receipt, NONLATINALPHABET That men (in youth especially) should accustome themselves to abstinence and sufferance; to abstinence from evil, and to sufferance of evil; that is,
And unto this twofold inconvenience he prescribed this brief Receipt, That men (in youth especially) should accustom themselves to abstinence and sufferance; to abstinence from evil, and to sufferance of evil; that is,
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and to endure with patience malum poenae, the evil of pain, or of some loss, rather then hazard The quiet of Conscience, by doing that which is evil or unlawful;
and to endure with patience malum Poenae, the evil of pain, or of Some loss, rather then hazard The quiet of Conscience, by doing that which is evil or unlawful;
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First, Unless he knew more of Gods Will, or of the mysteries of Christian Religion, then we know any means by which he could possibly know either, being an Heathen;
First, Unless he knew more of God's Will, or of the Mysteres of Christian Religion, then we know any means by which he could possibly know either, being an Heathen;
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and altogether as ignorant what those good things were, for whose love he was to suffer malum poenae, the evil of pain, loss or grievance, rather then disclaim them.
and altogether as ignorant what those good things were, for whose love he was to suffer malum Poenae, the evil of pain, loss or grievance, rather then disclaim them.
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His Receipt of Sustine & Abstine was altogether as fruitless and vain, as if a Physician should prescribe a Dosis or Recipe to his Patient, of such Simples or compounded Medicines,
His Receipt of Sustain & Abstine was altogether as fruitless and vain, as if a physician should prescribe a Dosis or Recipe to his Patient, of such Simples or compounded Medicines,
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as cannot be had in this part of the world, but must be sought for at the East or West-Indies, or at the Antipodes, whence there is no hope they can be brought before the Patient be laid in his Grave:
as cannot be had in this part of the world, but must be sought for At the East or West-Indies, or At the Antipodes, whence there is no hope they can be brought before the Patient be laid in his Grave:
Howbeit, to speak exactly, both parts of his Receipt may be had from the Belief either of Everlasting Life, or Everlasting Death, but most compleatly from the belief of both.
Howbeit, to speak exactly, both parts of his Receipt may be had from the Belief either of Everlasting Life, or Everlasting Death, but most completely from the belief of both.
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The manner how thence they may be gathered, is expressed by our Apostle St. Paul, Rom. 8. 16. &c. The Spirit it self beareth witness with our spirit, that we are the children of God:
The manner how thence they may be gathered, is expressed by our Apostle Saint Paul, Rom. 8. 16. etc. The Spirit it self bears witness with our Spirit, that we Are the children of God:
This is the same Apostles Doctrine, 2 Cor. 5. 10. For we must all appear before the Judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done,
This is the same Apostles Doctrine, 2 Cor. 5. 10. For we must all appear before the Judgement seat of christ, that every one may receive the things done in his body, according to that he hath done,
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To what doth he perswade men? To do those things which are good, and which being done shall be rewarded, not in Judgement, but in mercy and loving kindness;
To what does he persuade men? To do those things which Are good, and which being done shall be rewarded, not in Judgement, but in mercy and loving kindness;
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but all generations, the world of mankind were reconciled unto God, when our Apostle wrote this Epistle, yea when Christ offered himself upon the Crosse, what need is there of any further reconciliation? For that which God doth, he doth most perfectly, most compleatly. 3. It is true;
but all generations, the world of mankind were reconciled unto God, when our Apostle wrote this Epistle, yea when christ offered himself upon the Cross, what need is there of any further reconciliation? For that which God does, he does most perfectly, most completely. 3. It is true;
Our reconciliation was most perfectly, most compleatly wrought on Gods part by Christs death upon the Crosse, he payed the full price of our Redemption, of our reconciliation;
Our reconciliation was most perfectly, most completely wrought on God's part by Christ death upon the Cross, he paid the full price of our Redemption, of our reconciliation;
as though Christ did beseech you by us, we pray you in Christs stead, be ye reconciled to God. So then God hath reconciled us all unto himself from the hour of Christs death,
as though christ did beseech you by us, we pray you in Christ stead, be you reconciled to God. So then God hath reconciled us all unto himself from the hour of Christ death,
because he hath appointed a day, in which he will judge the world in righteousness, by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead.
Because he hath appointed a day, in which he will judge the world in righteousness, by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead.
Yet both parts of that brief Receipt, Sustine et Abstine, may be effected by our serious meditation upon either branch of our belief concerning life and death everlasting:
Yet both parts of that brief Receipt, Sustain et Abstine, may be effected by our serious meditation upon either branch of our belief Concerning life and death everlasting:
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if the sufferance of everlasting death be much worse, then the suffering of all persecutions possible in this life, our not repentance at the Terrour of it, doth make us uncapable of everlasting life.
if the sufferance of everlasting death be much Worse, then the suffering of all persecutions possible in this life, our not Repentance At the Terror of it, does make us uncapable of everlasting life.
4. Seeing then we are thus invironed on the right hand and on the left, having the hopes of Eternal Life set before us to encourage us to constancy and resolution;
4. Seeing then we Are thus environed on the right hand and on the left, having the hope's of Eternal Life Set before us to encourage us to constancy and resolution;
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or revoke our vow in Baptisme, may not the Lord in Justice take up that complaint against us, which sometimes he did against Jerusalem and Judah? What could I have done more for my vineyard, that I have not done unto it? Other means to make men either good men, or good Citizens, the old world knew none,
or revoke our Voelli in Baptism, may not the Lord in justice take up that complaint against us, which sometime he did against Jerusalem and Judah? What could I have done more for my vineyard, that I have not done unto it? Other means to make men either good men, or good Citizens, the old world knew none,
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or more desperate transgressors of our Princes Lawes, then the subjects or Citizens of any other well governed Kingdoms ever were? how often do we pawn our hopes of everlasting life upon less occasions,
or more desperate transgressors of our Princes Laws, then the subject's or Citizens of any other well governed Kingdoms ever were? how often do we pawn our hope's of everlasting life upon less occasions,
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So the immature belief of our own salvation or Election, doth make up the measure of Jewish or Pharisaical Hypocrisie. The manner how it doth so, is this.
So the immature belief of our own salvation or Election, does make up the measure of Jewish or Pharisaical Hypocrisy. The manner how it does so, is this.
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If no covetous, if no sacrilegious person, if no slanderer of his brethren, or reviler of his betters, can enter into the Kingdom of heaven (as it is certain they cannot,
If no covetous, if no sacrilegious person, if no slanderer of his brothers, or reviler of his betters, can enter into the Kingdom of heaven (as it is certain they cannot,
that albeit such men as presume of their Election or salvation before their time, before they be throughly sanctified, do all that covetous or sacrilegious men do, be continual slanderers or malicious revilers of their brethren,
that albeit such men as presume of their Election or salvation before their time, before they be thoroughly sanctified, do all that covetous or sacrilegious men do, be continual slanderers or malicious revilers of their brothers,
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And if any man of better insight in the Stratagems of Satan, shall go about to detect their error or convince them by strength of Reason grounded upon Scripture, that their mis-perswasions do branch into Blasphemie,
And if any man of better insight in the Stratagems of Satan, shall go about to detect their error or convince them by strength of Reason grounded upon Scripture, that their mispersuasions do branch into Blasphemy,
no sooner had he brought him to know what he was indeed, no more then a Page, though to a great Duke, or Grandee of Spain, but the Youth, instead of a Fee or thankful acknowledgement, began to revile and curse the Physician,
no sooner had he brought him to know what he was indeed, no more then a Page, though to a great Duke, or Grandee of Spain, but the Youth, instead of a Fee or thankful acknowledgement, began to revile and curse the physician,
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But with the Originals of Mis-belief (besides what is said in our Fifth Book of Comments upon the Creed) in this particular, we shall have fitter occasion to meet hereafter:
But with the Originals of Misbelief (beside what is said in our Fifth Book of Comments upon the Creed) in this particular, we shall have fitter occasion to meet hereafter:
Now of Infidels there be two degrees or ranks, Infideles Contradictionis, and Infideles purae Negationis: He is an Infidel in the former sense, that contradicts or opposeth the truth of Scriptures, especially concerning Everlasting Life and Everlasting Death; and such Infidels, I presume, there are none amongst us:
Now of Infidels there be two Degrees or ranks, Infideles Contradictionis, and Infideles purae Negationis: He is an Infidel in the former sense, that contradicts or Opposeth the truth of Scriptures, especially Concerning Everlasting Life and Everlasting Death; and such Infidels, I presume, there Are none among us:
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But an Unbeliever a man may be, although in the General he believe whatsoever the Scripture saith concerning the Resurrection of the Body, or Life and Death everlasting, unless withall he lay this his Belief to heart,
But an Unbeliever a man may be, although in the General he believe whatsoever the Scripture Says Concerning the Resurrection of the Body, or Life and Death everlasting, unless withal he lay this his Belief to heart,
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The true Reason why many, who can discourse well of Heavenly matters (and can give a reason of their belief, sufficient to convince the Gainsayers of the truth which they believe) are not so able to take or give the true Estimate of the things believed, is much what the same with that which Philosophers assign, Why yong men are no fit Auditors of moral Philosophy, or why they prove not so good Proficients in this study,
The true Reason why many, who can discourse well of Heavenly matters (and can give a reason of their belief, sufficient to convince the Gainsayers of the truth which they believe) Are not so able to take or give the true Estimate of the things believed, is much what the same with that which Philosophers assign, Why young men Are no fit Auditors of moral Philosophy, or why they prove not so good Proficients in this study,
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And in natural Philosophy they finde no difficulty, save onely want of Experience, which is never attained unto in just and full measure, without length of time, or competent number of years.
And in natural Philosophy they find no difficulty, save only want of Experience, which is never attained unto in just and full measure, without length of time, or competent number of Years.
Howbeit, in the former Studies, though all their life time were youth, men might attain to the same measure of experience, in the same course of time or number of years that they could if all their life were mature age.
Howbeit, in the former Studies, though all their life time were youth, men might attain to the same measure of experience, in the same course of time or number of Years that they could if all their life were mature age.
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or else we shall neither follow the one, nor eschew the other, with that constancy, with that life and courage, which is required to Vertue or Morality.
or Else we shall neither follow the one, nor eschew the other, with that constancy, with that life and courage, which is required to Virtue or Morality.
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and Everlasting Death, the most effectual Method which Gods Ambassadors can use to this end, must be, to exhibit a true taste or relish of the Goodness contained in the one,
and Everlasting Death, the most effectual Method which God's ambassadors can use to this end, must be, to exhibit a true taste or relish of the goodness contained in the one,
or at the least how we may frame unto our selves a true, (though a short) measure, by which we may, by diligent meditation, take a better Estimate of Both, then most men do.
or At the least how we may frame unto our selves a true, (though a short) measure, by which we may, by diligent meditation, take a better Estimate of Both, then most men do.
for calculating the endless miseries of the Second Death. And, The very cogitation or remembrance of such particular evils as we have actually suffered,
for calculating the endless misery's of the Second Death. And, The very cogitation or remembrance of such particular evils as we have actually suffered,
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8. A Memorable Experiment in this kind we have recorded by Justine (and other good Writers) of those Scythians, which had waged war so long in Asia, that their Wives, growing weary of their absence, did marry with their slaves or bond-men;
8. A Memorable Experiment in this kind we have recorded by Justin (and other good Writers) of those Scythians, which had waged war so long in Asia, that their Wives, growing weary of their absence, did marry with their slaves or bondmen;
But their backs had been accustomed to the scourge or lash, and the very sight of these weapons, reviving the memory of their former smart, more affrighted them on a suddain,
But their backs had been accustomed to the scourge or lash, and the very sighed of these weapons, reviving the memory of their former smart, more affrighted them on a sudden,
The Historical Truth of this Relation, and good success of their Stratagem, is sealed unto us in the Publick Coin of that Country, whose stamp to this day is a man on Horse-back with a whip in his hand.
The Historical Truth of this Relation, and good success of their Stratagem, is sealed unto us in the Public Coin of that Country, whose stamp to this day is a man on Horseback with a whip in his hand.
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9. It would be a great comfort to us, that are Gods Embassadors, if we could but perswade men to be as afraid to wrong or deface the monuments of men deceased,
9. It would be a great Comfort to us, that Are God's ambassadors, if we could but persuade men to be as afraid to wrong or deface the monuments of men deceased,
but a Tradition they have) which they strongly believe, That before they can enter into such a heaven as they dream of, they must pass over a long iron grate red hot, without any other fence to save their naked feet from scorching, save only so much paper as they shall preserve from perishing.
but a Tradition they have) which they strongly believe, That before they can enter into such a heaven as they dream of, they must pass over a long iron grate read hight, without any other fence to save their naked feet from scorching, save only so much paper as they shall preserve from perishing.
How then comes it to pass that this superstitious fear of pains but temporary, should so far exceed our true fear or belief of pains uncessant and everlasting? Many, which truly believe there is a Hell, whose fire never goeth out,
How then comes it to pass that this superstitious Fear of pains but temporary, should so Far exceed our true Fear or belief of pains uncessant and everlasting? Many, which truly believe there is a Hell, whose fire never Goes out,
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yet conceive this fire to be an immaterial fire, a fire of whose heat or violence they have no sense or feeling in this life, a fire altogether unknown unto them:
yet conceive this fire to be an immaterial fire, a fire of whose heat or violence they have no sense or feeling in this life, a fire altogether unknown unto them:
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and hence it is that the acknowledgment or belief of such a fire, how great soever it may seem to be in the General abstract conceit, is but like a spacious Mathematical body, which hath neither weight nor motion, which can produce no real effects in the soul or affections of man.
and hence it is that the acknowledgment or belief of such a fire, how great soever it may seem to be in the General abstract conceit, is but like a spacious Mathematical body, which hath neither weight nor motion, which can produce no real effects in the soul or affections of man.
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For this reason I have alwayes held it a fruitless pains, or a needless curiosity to dispute the Question, Whether the fire of hell be a material fire or no, that is, such a fire as may be felt by bodily senses;
For this reason I have always held it a fruitless pains, or a needless curiosity to dispute the Question, Whither the fire of hell be a material fire or no, that is, such a fire as may be felt by bodily Senses;
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seeing most men conceive no otherwise of things immaterial or spiritual, then as of Abstract Notions, or of Mathematical Magnitudes. As the determination of this Question (were it possible in this life to be determined) would be fruitless:
seeing most men conceive no otherwise of things immaterial or spiritual, then as of Abstract Notions, or of Mathematical Magnitudes. As the determination of this Question (were it possible in this life to be determined) would be fruitless:
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So the chief reason, which some have brought to prove the Negative, to wit, That it is not a material fire, is of no force in true Philosophie, much less in Divinitie.
So the chief reason, which Some have brought to prove the Negative, to wit, That it is not a material fire, is of no force in true Philosophy, much less in Divinity.
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But let them tell us, how it is possible, That the soul of man, which is an immortal substance, should be truly wedded to the body or material substance;
But let them tell us, how it is possible, That the soul of man, which is an immortal substance, should be truly wedded to the body or material substance;
For the bodies of the damned shall never cease to be material substances, and they shall live to everlasting pains by a life communicated unto them from their immaterial and immortal souls.
For the bodies of the damned shall never cease to be material substances, and they shall live to everlasting pains by a life communicated unto them from their immaterial and immortal Souls.
and was brought unto the place, where the Christians were executed, with purpose to withdraw others from constancie in their profession by her expected blasphemie against Christ, and reproachful aspersions upon Christians.
and was brought unto the place, where the Christians were executed, with purpose to withdraw Others from constancy in their profession by her expected blasphemy against christ, and reproachful Aspersions upon Christians.
her very fear, or rather conceit of such torments, which they for the time suffered, did afford her a measure or scantling to calculate the incomparable torments of hell fire, which, being now awaked, she began to bethink her self, that she must suffer them without hope of release,
her very Fear, or rather conceit of such torments, which they for the time suffered, did afford her a measure or scantling to calculate the incomparable torments of hell fire, which, being now awaked, she began to bethink her self, that she must suffer them without hope of release,
and so contrary to the expectation of the persecutors, and her own former resolution, increased the number of the glorious Martyrs, and incouraged others after her to endure the Cross.
and so contrary to the expectation of the persecutors, and her own former resolution, increased the number of the glorious Martyrs, and encouraged Others After her to endure the Cross.
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or because these are the most obvious and most conspicuous representations of the pains and horrours of hell, which flesh and blood are generally most acquainted with, & most afraid of:
or Because these Are the most obvious and most conspicuous representations of the pains and horrors of hell, which Flesh and blood Are generally most acquainted with, & most afraid of:
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and yet must be endured everlastingly in the life to come, by all such as in this life do not mortifie the whole body of sin, or have it not mortified in them.
and yet must be endured everlastingly in the life to come, by all such as in this life do not mortify the Whole body of since, or have it not mortified in them.
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as time and occasions require, unto the several members or affections of the Old man. Some of these particular medicines are more effectual to cure lust, or Amorousness;
as time and occasions require, unto the several members or affections of the Old man. some of these particular medicines Are more effectual to cure lust, or Amorousness;
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12. Parisiensis, (a learned and judicious Divine in his times) tels us of a Gentleman of his special acquaintance, which had long warred with the old man or body of sin,
12. Parisiensis, (a learned and judicious Divine in his times) tells us of a Gentleman of his special acquaintance, which had long warred with the old man or body of since,
until at length he procured a dead scull of one of the most beautiful creatures, which his eyes had beheld, and by using this Relique of the first death, as a Memorandum for representation of the second, he was throughly cured of this disease;
until At length he procured a dead scull of one of the most beautiful creatures, which his eyes had beheld, and by using this Relic of the First death, as a Memorandum for representation of the second, he was thoroughly cured of this disease;
that albeit there be no dead sculls or Skeletons in Hell, yet the very sight or presence of living creatures there, of such as were their most amiable and pleasant consorts in this life, shall be more loathsome then any spectacle,
that albeit there be no dead sculls or Skeletons in Hell, yet the very sighed or presence of living creatures there, of such as were their most amiable and pleasant consorts in this life, shall be more loathsome then any spectacle,
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And unto this peculiar disease, or to the mortification of this particular member of the old man, no meditation or consideration of any branch of the second death can be more powerful, Then the Cogitation of the ghastlinesse of that place, and of its Inbabitants.
And unto this peculiar disease, or to the mortification of this particular member of the old man, no meditation or consideration of any branch of the second death can be more powerful, Then the Cogitation of the ghastliness of that place, and of its Inhabitants.
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13. I have read, of a young Gallant, which came upon secular respects, as upon affinitie or old acquaintance, to visit his friend being of a quite contrarie disposition, one of a strict and austere life,
13. I have read, of a young Gallant, which Come upon secular respects, as upon affinity or old acquaintance, to visit his friend being of a quite contrary disposition, one of a strict and austere life,
However, at the close or leave taking, in stead of a Complement, this religious man requested the prophane Gallant to carry this short Saying in his memory for his sake. Putredo et vermis operimentum eorum;
However, At the close or leave taking, in stead of a Compliment, this religious man requested the profane Gallant to carry this short Saying in his memory for his sake. Putredo et vermis operimentum Their;
And this brief Receipt wrought more effectually with him, then if the general terrours of hell had been rung into his ears thrice a week in a large discourse,
And this brief Receipt wrought more effectually with him, then if the general terrors of hell had been rung into his ears thrice a Week in a large discourse,
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And the reason why this brief Memorandum wrought so with him, was, because one speciall branch of his sensuality, was his excessive or immoderate delight in sweet perfumes, and soft raiment.
And the reason why this brief Memorandum wrought so with him, was, Because one special branch of his sensuality, was his excessive or immoderate delight in sweet perfumes, and soft raiment.
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There is no bodily sense or facultie, which is capable of, or accustomed to, excessive pleasures or extraordinary carnal contentments, which doth not thereby become as capable of the contrary pain or discontentment.
There is no bodily sense or faculty, which is capable of, or accustomed to, excessive pleasures or extraordinary carnal contentment's, which does not thereby become as capable of the contrary pain or discontentment.
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If every dram of pleasure were to be purchased with the like quantity of pain, especially incident to the same sense or faculty, there is no man so sensual or voluptuous,
If every dram of pleasure were to be purchased with the like quantity of pain, especially incident to the same sense or faculty, there is no man so sensual or voluptuous,
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If such as are misled by the curiosity or vanitie of the eye, might have free choice of all the most pleasant spectacles, which this sense or other faculties which receive contentment by it, could wish to look upon for a whole day together, all this variety could not recompence one hour of such Torture as Regulus suffered by this sense alone.
If such as Are misled by the curiosity or vanity of the eye, might have free choice of all the most pleasant spectacles, which this sense or other faculties which receive contentment by it, could wish to look upon for a Whole day together, all this variety could not recompense one hour of such Torture as Regulus suffered by this sense alone.
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And yet that Maxim of the Wise man, in quo quis { que } peccat, in eo punietur, In that wherein a man most sins, by the same he shall be punished, holds most true in the life to come,
And yet that Maxim of the Wise man, in quo quis { que } peccat, in eo punietur, In that wherein a man most Sins, by the same he shall be punished, holds most true in the life to come,
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The Rule of Retaliation, that is, of suiting punishments to the nature and quality of sins committed, which is often manifested in this life in respect of grosser or out-crying sins, shall be most strictly observed,
The Rule of Retaliation, that is, of suiting punishments to the nature and quality of Sins committed, which is often manifested in this life in respect of grosser or outcrying Sins, shall be most strictly observed,
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the principal crime, wherewith he is expresly taxed, was, his too much pampering of the sense of tast without compassion of his poor brother, whom he suffered to die for hunger.
the principal crime, wherewith he is expressly taxed, was, his too much pampering of the sense of taste without compassion of his poor brother, whom he suffered to die for hunger.
though this comfort were earnestly begged at the hands, or rather at the finger of Abraham, who in his life time had been open-handed unto the poor, a man full of bounty, mercie and pitie.
though this Comfort were earnestly begged At the hands, or rather At the finger of Abraham, who in his life time had been openhanded unto the poor, a man full of bounty, mercy and pity.
But these are works, which follow such, as practise them here on earth, into heaven, they extend not themselves unto such as are shut up in that everlasting prison, which is under the earth.
But these Are works, which follow such, as practise them Here on earth, into heaven, they extend not themselves unto such as Are shut up in that everlasting prison, which is under the earth.
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2. Of this Opinion, That all men be at all times either in the Estate of the Elect or Reprobates. 3. Of the Irrespective Decree, of Absolute Reprobation.
2. Of this Opinion, That all men be At all times either in the Estate of the Elect or Reprobates. 3. Of the Irrespective decree, of Absolute Reprobation.
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First, By right fitting or suiting the several members or branches of the Second Death unto the several members of the Body of sin. The force or efficacie of this Medicine depends especially upon the right Application of it:
First, By right fitting or suiting the several members or branches of the Second Death unto the several members of the Body of since. The force or efficacy of this Medicine depends especially upon the right Application of it:
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but what kind of qualities in the particular he cannot know:) So, of those evils, whereof we have a specifical or distinct notion, those have the greatest sway upon our several corrupt affections, which are most directly contrary to our particular delights or pleasures, which accompany the exercise or motions of the same affections.
but what kind of qualities in the particular he cannot know:) So, of those evils, whereof we have a specifical or distinct notion, those have the greatest sway upon our several corrupt affections, which Are most directly contrary to our particular delights or pleasures, which accompany the exercise or motions of the same affections.
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So, as the chief, if not the only means, to mortifie the several members of the old man or body of sin, is, to plant the fear of those particular evils in the same sense or faculty, by whose peculiar delights or pleasures we find our selves to be most usually withdrawn from the wayes of life.
So, as the chief, if not the only means, to mortify the several members of the old man or body of since, is, to plant the Fear of those particular evils in the same sense or faculty, by whose peculiar delights or pleasures we find our selves to be most usually withdrawn from the ways of life.
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unless it be seated in the same particular subject with it, and move upon the same Center. Curiosity of the eye, is not so easily tamed with any other fear as with fear of blindness.
unless it be seated in the same particular Subject with it, and move upon the same Centre. Curiosity of the eye, is not so Easily tamed with any other Fear as with Fear of blindness.
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So a great part of this divine Art of Meditation depends upon our knowledge or observance of opportunities best fitting the plantation of this fear of particular evils, which must countersway our inclinations to particular pleasures.
So a great part of this divine Art of Meditation depends upon our knowledge or observance of opportunities best fitting the plantation of this Fear of particular evils, which must countersway our inclinations to particular pleasures.
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It was a wise Caveat of an heathen, that as often as well call those pleasures or delights of the body or sense, whereof we have had any former experience, to mind, we should not look upon them as they did present themselves,
It was a wise Caveat of an heathen, that as often as well call those pleasures or delights of the body or sense, whereof we have had any former experience, to mind, we should not look upon them as they did present themselves,
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So the dregs or Reliques, which every unlawful pleasure at his departure leaves in the sense or faculty, wherein it harboured, do all concur to make up the Sting of Conscience; And the Sting of Conscience (unless we wittingly stifle the working of it) doth give the truest representation of the Second Death, and makes the deepest impression of hell pains, that in this life can generally be had.
So the dregs or Relics, which every unlawful pleasure At his departure leaves in the sense or faculty, wherein it Harboured, do all concur to make up the Sting of Conscience; And the Sting of Conscience (unless we wittingly stifle the working of it) does give the Truest representation of the Second Death, and makes the Deepest impression of hell pains, that in this life can generally be had.
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Now if men would suffer their Cogitations to reflect upon the regretings, which alwayes accompany the accomplishments of unlawful desires (as frequently and seriously,
Now if men would suffer their Cogitations to reflect upon the regretings, which always accompany the accomplishments of unlawful Desires (as frequently and seriously,
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as they in a manner impel them, to reflect upon those inticing Objects, which inflame their brests with such desires) these cogitations would awake the natural Sting of Conscience, and This being awakned or quickned, would not suffer them to sleep any longer in their sins;
as they in a manner impel them, to reflect upon those enticing Objects, which inflame their breasts with such Desires) these cogitations would awake the natural Sting of Conscience, and This being awakened or quickened, would not suffer them to sleep any longer in their Sins;
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For the smart or feeling of the Sting of Conscience is as sensible and lively a Prognostick of the Worm, which never dieth (which is the chief part of the second Death) as heaviness of spirit,
For the smart or feeling of the Sting of Conscience is as sensible and lively a Prognostic of the Worm, which never Dieth (which is the chief part of the second Death) as heaviness of Spirit,
4. But this Prognostick of the second death, or this fear of hell pains (which the Sting of Conscience alwayes exhibits) must be warily taken, and weighed with Judgment.
4. But this Prognostic of the second death, or this Fear of hell pains (which the Sting of Conscience always exhibits) must be warily taken, and weighed with Judgement.
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The right observance of them (as every other good quality or habit) is beset with Two contrary extremes; The one in defect, The other in excess. The defect is Carelesnesse, The excesse Despere, or too much dejection of mind.
The right observance of them (as every other good quality or habit) is beset with Two contrary extremes; The one in defect, The other in excess. The defect is Carelessness, The excess Despere, or too much dejection of mind.
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lest the shrikes of the Infants (whom they inclosed in an Image of hot glowing brass) by entring in at their ears might move their Jewish hearts to pity.
lest the shrieks of the Infants (whom they enclosed in an Image of hight glowing brass) by entering in At their ears might move their Jewish hearts to pity.
And most men, lest they should be stung with grief of spirit or conscience, seek to stifle their first murmurings and repinings either with unhallowed, or unseasonable mirth.
And most men, lest they should be stung with grief of Spirit or conscience, seek to stifle their First murmurings and repinings either with unhallowed, or unseasonable mirth.
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Mans unbridled fancie is as a multiplying Glasse, which represents every thing, as well matter of sorrow as of pleasure, in a far greater quantity, then it really hath.
men unbridled fancy is as a multiplying Glass, which represents every thing, as well matter of sorrow as of pleasure, in a Far greater quantity, then it really hath.
For holding the right mean betwixt these Extrems, Carelesnesse and despere, there is no means so effectual as to be rightly instructed in the hope of everlasting Life, and Fear of everlasting death. Immature or unripe hopes of the One ingendereth carelesnesse or presumption;
For holding the right mean betwixt these Extremes, Carelessness and despere, there is no means so effectual as to be rightly instructed in the hope of everlasting Life, and fear of everlasting death. Immature or unripe hope's of the One engendereth carelessness or presumption;
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or whiles we reflect upon sins past, is, to purge our selves of that Erroneous Opinion concerning Absolute Reprobation, or irreversible ordination to death,
or while we reflect upon Sins past, is, to purge our selves of that Erroneous Opinion Concerning Absolute Reprobation, or irreversible ordination to death,
Both branches of this sentence we have, Mat. 25. The first branch, ver. 34. Then shall the King say unto them on his right hand, Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world;
Both branches of this sentence we have, Mathew 25. The First branch, ver. 34. Then shall the King say unto them on his right hand, Come you blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the world;
And as Satan and his angels (the spirits which fell with him) continue the self same individual substances, which they were, when God first created them;
And as Satan and his Angels (the spirits which fell with him) continue the self same Individu substances, which they were, when God First created them;
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or by absolution from them upon such confession, or by receiving the Sacrament of Christs body and blood, no danger can accrue from the frequent meditation of everlasting death, or from such representations of the horrours of it,
or by absolution from them upon such Confessi, or by receiving the Sacrament of Christ body and blood, no danger can accrue from the frequent meditation of everlasting death, or from such representations of the horrors of it,
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Now it is the rellish or secret intimation of Celestial joyes, which must animate and incourage us to undertake all the dangers or discontents, wherewith the way unto the heavenly Canaan (the land of promise and of our rest) is beset.
Now it is the relish or secret intimation of Celestial Joys, which must animate and encourage us to undertake all the dangers or discontents, wherewith the Way unto the heavenly Canaan (the land of promise and of our rest) is beset.
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All the descriptions, which the Leaders of the Gaules could make, of the pleasures or Commodities of Italy; all the newes or reports, which they could devise or cause to be made in their publique meetings,
All the descriptions, which the Leaders of the Gauls could make, of the pleasures or Commodities of Italy; all the news or reports, which they could devise or cause to be made in their public meetings,
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as it were upon our Royal Exchange, could not so much animate their followers to adventure upon the strait and difficult passages over the Alpes, as did the tast of the Italian Grape. And that, which did especially aggravate the Israelites Dastardy for not undertaking that sacred warre, whereunto God had called them, against the Canaanites, the Amorites, and the Hittites, &c. was the sight of those Grapes, which, such as were sent to discover that good Land, had brought from Eschol. Their unusual greatness, which all the host might have seen;
as it were upon our Royal Exchange, could not so much animate their followers to adventure upon the strait and difficult passages over the Alps, as did the taste of the Italian Grape. And that, which did especially aggravate the Israelites Dastardy for not undertaking that sacred war, whereunto God had called them, against the Canaanites, the amorites, and the Hittites, etc. was the sighed of those Grapes, which, such as were sent to discover that good Land, had brought from Eschol. Their unusual greatness, which all the host might have seen;
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and their extraordinary rellish, which many did or might have tasted, was a pledge or assurance of the truth of Gods promises concerning the fertility or pleasantness of that Land. For as we say Ex ungue Leonem; The terrour of the Lion, which we never saw, may be taken from his paw:
and their extraordinary relish, which many did or might have tasted, was a pledge or assurance of the truth of God's promises Concerning the fertility or pleasantness of that Land. For as we say Ex ungue Leonem; The terror of the lion, which we never saw, may be taken from his paw:
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There is no delight again in War or feats of arms, which their Common souldiers hope not to enjoy, without danger or defatigation of their bodies, in far greater measure,
There is no delight again in War or feats of arms, which their Common Soldiers hope not to enjoy, without danger or defatigation of their bodies, in Far greater measure,
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so might the Israelites have taken the true estimate of the Land of Canaan from the unusual quality and extraordinary quantitie of that bunch of grapes, which their mutinous spies or Intelligencers could not deny to be the native fruit of that soil.
so might the Israelites have taken the true estimate of the Land of Canaan from the unusual quality and extraordinary quantity of that bunch of grapes, which their mutinous spies or Intelligencers could not deny to be the native fruit of that soil.
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But of the Israelites disobedience and dastardy, and what both these and the slanderous reports, which their spies or intelligencers did raise of that good Land, mystically import, we shall take occasion,
But of the Israelites disobedience and dastardy, and what both these and the slanderous reports, which their spies or intelligencers did raise of that good Land, mystically import, we shall take occasion,
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the least portion of it will serve as a true measure to notifie the incomparable excess of those joyes in comparison of any earthly pleasures or annoyances, the one or other of which,
the least portion of it will serve as a true measure to notify the incomparable excess of those Joys in comparison of any earthly pleasures or annoyances, the one or other of which,
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and so by a known representation of a counterfeit heaven, and by a reall and experienced tast of imaginary or feigned pleasures in the life to come, did make their followers more zealous and confident in propagating their Empire and Religion,
and so by a known representation of a counterfeit heaven, and by a real and experienced taste of imaginary or feigned pleasures in the life to come, did make their followers more zealous and confident in propagating their Empire and Religion,
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The obedience of Turkish children to their parents, of their greatest Nobles to their Soveraign, of their souldiers to their Commanders, of inferiour Commanders to their Superiors or Generals, far exceeds any obedience, which we Christians usually perform to our Superiours in what kind soever. One Erroneous principle notwithstanding they have, That all things are so decreed by God as nothing can fall out otherwise then it doth:
The Obedience of Turkish children to their Parents, of their greatest Nobles to their Sovereign, of their Soldiers to their Commanders, of inferior Commanders to their Superiors or Generals, Far exceeds any Obedience, which we Christians usually perform to our Superiors in what kind soever. One Erroneous principle notwithstanding they have, That all things Are so decreed by God as nothing can fallen out otherwise then it does:
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But when there is no hope to gain a Crown by rebellion, no intimation given by the signes of the time, that God will prosper their attempts against their Superiors, there is no subject in any Christian Kingdom, that will accept the greatest dignity, whereto his Soveraign Lord can advance him, with such Loyal respect and submission,
But when there is no hope to gain a Crown by rebellion, no intimation given by the Signs of the time, that God will prosper their attempts against their Superiors, there is no Subject in any Christian Kingdom, that will accept the greatest dignity, whereto his Sovereign Lord can advance him, with such Loyal respect and submission,
as the sons or grand-children of their Emperours will imbrace the sentence of death, though no way deserved, only in obedience to his designes and pleasure.
as the Sons or Grandchildren of their emperors will embrace the sentence of death, though no Way deserved, only in Obedience to his designs and pleasure.
There is no malefactor amongst us, though openly convicted of capital crimes, that will submit himself to the sentence of the Law, with that cheerfulness of mind,
There is no Malefactor among us, though openly convicted of capital crimes, that will submit himself to the sentence of the Law, with that cheerfulness of mind,
or unregreting affections, as their inferiour Commanders or common souldiers will surrender their lives into their Superiors hands, be the service whereunto they appoint them never so dreadful or desperate.
or unregreting affections, as their inferior Commanders or Common Soldiers will surrender their lives into their Superiors hands, be the service whereunto they appoint them never so dreadful or desperate.
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8. Now the great motives by which Turkish Priests or their Magistrates work this absolute submission and compleat obedience in inferiors, is either fear of Hell or torments after this life in case they shall disobey;
8. Now the great motives by which Turkish Priests or their Magistrates work this absolute submission and complete Obedience in inferiors, is either Fear of Hell or torments After this life in case they shall disobey;
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Their hopes of heaven are nothing so glorious, as those hopes, which God promiseth, and we professe we believe them to be the reward of our obedience to our God, to our Prince,
Their hope's of heaven Are nothing so glorious, as those hope's, which God promises, and we profess we believe them to be the reward of our Obedience to our God, to our Prince,
They propose unto their followers such an heaven, such contentments after this life, as they may have a true tast or rellish of in this life, by whose multiplication the incomparable excesse of future contentments in respect of present, may by ordinary capacities be easily taken.
They propose unto their followers such an heaven, such contentment's After this life, as they may have a true taste or relish of in this life, by whose multiplication the incomparable excess of future contentment's in respect of present, may by ordinary capacities be Easily taken.
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no pleasures of the outward senses, of touch or tast, which they do not hope to enjoy in far greater measure in heaven without annoyance, interruption or disturbance,
no pleasures of the outward Senses, of touch or taste, which they do not hope to enjoy in Far greater measure in heaven without annoyance, interruption or disturbance,
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The meanest amongst them perswades himself he shal have more consorts or concubines, then their Luxurious Emperors have, all more beautiful then any earthly creatures can be.
The Meanest among them persuades himself he shall have more consorts or concubines, then their Luxurious Emperor's have, all more beautiful then any earthly creatures can be.
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or in love to their Religion, is a matter of no greater difficulty, then to induce a Merchant to lay out an hundred pounds sterling in his own Country;
or in love to their Religion, is a matter of no greater difficulty, then to induce a Merchant to lay out an hundred pounds sterling in his own Country;
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albeit our Faith, which is the ground of our hopes, be most firm and sound (whereas their belief of such a heaven as they hope for, is but grounded upon the sand) yet in as much as the most part of Christians have no distinct conceit or notion of the heavenly joys, which they hope for,
albeit our Faith, which is the ground of our hope's, be most firm and found (whereas their belief of such a heaven as they hope for, is but grounded upon the sand) yet in as much as the most part of Christians have no distinct conceit or notion of the heavenly Joys, which they hope for,
their Faith is in a manner but dead, their Hopes have no operations upon their affections, they do not sway them to constancie in any honorable adventures or undertakings for the heavenly Canaan. We, that be Gods Embassadors may spend our spirits and our breaths,
their Faith is in a manner but dead, their Hope's have no operations upon their affections, they do not sway them to constancy in any honourable adventures or undertakings for the heavenly Canaan. We, that be God's ambassadors may spend our spirits and our breathes,
But press him to make his words good by his practise in particular, and you shall find a Real Contradiction; those meats which out of his former experience he acknowledgeth to be sweet and pleasant, are to him in this distemper and indisposition of body, bitter and abominable.
But press him to make his words good by his practice in particular, and you shall find a Real Contradiction; those Meats which out of his former experience he acknowledgeth to be sweet and pleasant, Are to him in this distemper and indisposition of body, bitter and abominable.
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The best Diet, which the Physician can prescribe him, is nothing so welcom to him, as those meats and drinks, which the distempered humor longeth after.
The best Diet, which the physician can prescribe him, is nothing so welcome to him, as those Meats and drinks, which the distempered humour Longeth After.
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yet you shall not perswade him to follow their Counsel, until he have in some measure recovered his Tast; and the only means to recover it, must be, by the removing the noxious humor, wherewith it is oppressed.
yet you shall not persuade him to follow their Counsel, until he have in Some measure recovered his Taste; and the only means to recover it, must be, by the removing the noxious humour, wherewith it is oppressed.
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Now, If we would seriously ruminate upon the particular afflictions, which befall us, or suffer the sting of conscience to have its work whensoever our hearts do smite us; This would be a good preparation for the recovery of our spiritual Tast;
Now, If we would seriously ruminate upon the particular afflictions, which befall us, or suffer the sting of conscience to have its work whensoever our hearts do smite us; This would be a good preparation for the recovery of our spiritual Taste;
But, say the Lord hath laid no cross, no affliction upon us, yet this is a Diet so necessary for the soul, That every one, in case the Lord do not, must afflict his own soul;
But, say the Lord hath laid no cross, no affliction upon us, yet this is a Diet so necessary for the soul, That every one, in case the Lord do not, must afflict his own soul;
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11. So then he that desires to have a true Tast of the heavenly gift, or of the powers of the life to come, must enure himself to the works of righteousness, of that Universal Righteousness, whose practise is commended unto us in the Affirmative and positive precepts of the first and second Table.
11. So then he that Desires to have a true Taste of the heavenly gift, or of the Powers of the life to come, must enure himself to the works of righteousness, of that Universal Righteousness, whose practice is commended unto us in the Affirmative and positive Precepts of the First and second Table.
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Howbeit even this Inchoative Righteousness, or imperfect Embryon of it, is seldom or never framed and conceived without some chastisement or correction;
Howbeit even this Inchoative Righteousness, or imperfect Embryon of it, is seldom or never framed and conceived without Some chastisement or correction;
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which are as gentle Remembrancers of the horrours of the second death Nor is this Inchoative or privative righteousnesse alwayes framed by chastisements or such remembrances,
which Are as gentle Remembrancers of the horrors of the second death Nor is this Inchoative or privative righteousness always framed by chastisements or such remembrances,
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But if all be partakers of it, how can any be without it? Yes, they are without chastisement, which will not patiently suffer it; which will not embrace it as a pledge, of their heavenly Fathers love,
But if all be partakers of it, how can any be without it? Yes, they Are without chastisement, which will not patiently suffer it; which will not embrace it as a pledge, of their heavenly Father's love,
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This is that imputation, which our Apostle seeks to avert from God, or rather that suspition, which he seeks to remove from all, who call him their Father, and that by an Argument,
This is that imputation, which our Apostle seeks to avert from God, or rather that suspicion, which he seeks to remove from all, who call him their Father, and that by an Argument,
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shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few dayes chastened us as seemed good unto them (sometime perhaps without actual intendment,
shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chastened us as seemed good unto them (sometime perhaps without actual intendment,
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or express fore-sight of any good unto us) but he, to wit, our heavenly Father, chastiseth us for our profit, that we might be partakers of his holiness.
or express foresight of any good unto us) but he, to wit, our heavenly Father, Chastiseth us for our profit, that we might be partakers of his holiness.
That we may serve him in Righteousness, and have our fruit unto Holiness, whose End is everlasting Life. And One chief part of our Righteousness consists in the patient submission of our selves unto his chastisements.
That we may serve him in Righteousness, and have our fruit unto Holiness, whose End is everlasting Life. And One chief part of our Righteousness consists in the patient submission of our selves unto his chastisements.
The sum of that, which hath been said concerning our meditation of the second death (especially as this Meditation is A Preparative to the works of Righteousness or of Holiness) is excellently comprized by our Apostle, Heb. 12. 11. Now no chastening for the present seemeth to be joyous, but grievous;
The sum of that, which hath been said Concerning our meditation of the second death (especially as this Meditation is A Preparative to the works of Righteousness or of Holiness) is excellently comprised by our Apostle, Hebrew 12. 11. Now not chastening for the present seems to be joyous, but grievous;
neverthelesse, afterwards, it yieldeth the peaceable fruit of righteousnesse, unto them, which are exercised thereby. The burnt child, as we say, dreads the fire;
nevertheless, afterwards, it yieldeth the peaceable fruit of righteousness, unto them, which Are exercised thereby. The burned child, as we say, dreads the fire;
and he is more then a child, a very Infant, or witless child, which will not avoid the scorching flames of it, by the experience which he hath of its heat.
and he is more then a child, a very Infant, or witless child, which will not avoid the scorching flames of it, by the experience which he hath of its heat.
or such a fair Caveat for avoiding them, as the experienced heat of visible and known fire (unto him that stands neer it) is of the harms, which it would procure,
or such a fair Caveat for avoiding them, as the experienced heat of visible and known fire (unto him that Stands near it) is of the harms, which it would procure,
And if we would make this or the like use of all the crosses and afflictions, of all the bodily pains and grievances, of all the perplexities of mind or conscience, which in this life we suffer, we should be more careful then we are to avoid the temptations, by which Satan seeks to draw us into that everlasting fire, which is prepared for him and his angels.
And if we would make this or the like use of all the Crosses and afflictions, of all the bodily pains and grievances, of all the perplexities of mind or conscience, which in this life we suffer, we should be more careful then we Are to avoid the temptations, by which Satan seeks to draw us into that everlasting fire, which is prepared for him and his Angels.
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Secondly, Of that joy in the holy Ghost wherein the Kingdom of heaven consists. And the Explication of these Two great Points follows in the next Chapter.
Secondly, Of that joy in the holy Ghost wherein the Kingdom of heaven consists. And the Explication of these Two great Points follows in the next Chapter.
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In the Interim, the best Use, which can be made of the Doctrine hitherto delivered, is made unto our hands by our Apostle himself, Heb. 12. 12, 13, 14. Wherefore lift up the hands, which hang down, and the feeble knees:
In the Interim, the best Use, which can be made of the Doctrine hitherto Delivered, is made unto our hands by our Apostle himself, Hebrew 12. 12, 13, 14. Wherefore lift up the hands, which hang down, and the feeble knees:
For ye know that after when he would have inherited the blessing, he was rejected, for he found no place of repentance, though he sought it carefully with tears.
For you know that After when he would have inherited the blessing, he was rejected, for he found no place of Repentance, though he sought it carefully with tears.
The Coldness of our Hope of Life Eternal causeth deviation from the wayes of Righteousness, and is caused by our No-Tast or spiritual disrelish of that Life.
The Coldness of our Hope of Life Eternal Causes deviation from the ways of Righteousness, and is caused by our No-Tast or spiritual disrelish of that Life.
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The work of the Ministery is to plant this Tast, and to preserve it in Gods people. Two Objects of this Tast: 1. Peace of Conscience. 2. Joy in the Holy Ghost.
The work of the Ministry is to plant this Taste, and to preserve it in God's people. Two Objects of this Taste: 1. Peace of Conscience. 2. Joy in the Holy Ghost.
To men that yet have no experience of it, The nature of Joy in the Holy Ghost may be best exemplified by that chearful gladnesse of Heart which is the fruit of Civil Peace.
To men that yet have no experience of it, The nature of Joy in the Holy Ghost may be best exemplified by that cheerful gladness of Heart which is the fruit of Civil Peace.
1. THe very Hope of Life Eternal would be of it self sufficient to counterpoize all the pleasures, and all the grievances incident to this mortal life (by the one or other of which our souls and affections are withdrawn from pursuit of that happy and blessed life, which hath its beginning here on earth,
1. THe very Hope of Life Eternal would be of it self sufficient to counterpoise all the pleasures, and all the grievances incident to this Mortal life (by the one or other of which our Souls and affections Are withdrawn from pursuit of that happy and blessed life, which hath its beginning Here on earth,
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or in particular Acts, it is through want of this Hope either in the Act or in the Habit. The want of this Hope in the Habit proceeds from habitual want of our spiritual Tast: The want of the same Hope in particular Acts proceeds from the interruption of this Tast in such as sometimes have been partakers of it.
or in particular Acts, it is through want of this Hope either in the Act or in the Habit. The want of this Hope in the Habit proceeds from habitual want of our spiritual Taste: The want of the same Hope in particular Acts proceeds from the interruption of this Taste in such as sometime have been partakers of it.
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for in these two consists the Kingdom of God (as was observed before out of Rom. 14. 17.) Without Righteousness, there is no Peace; Without Peace of conscience, there is no Joy. First (then) of Peace: Secondly of Joy.
for in these two consists the Kingdom of God (as was observed before out of Rom. 14. 17.) Without Righteousness, there is no Peace; Without Peace of conscience, there is no Joy. First (then) of Peace: Secondly of Joy.
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The best tydings, which the Angels could bring unto the people at our Saviours birth, were tydings of Joy; And in their hymn, after they had ascribed Glory to God, they declare the Original of this Joy to be Peace on earth, and Good-will towards men.
The best tidings, which the Angels could bring unto the people At our Saviors birth, were tidings of Joy; And in their hymn, After they had ascribed Glory to God, they declare the Original of this Joy to be Peace on earth, and Goodwill towards men.
21. The same Salutation is recorded by Saint Luke Chap. 24. 36. And this Salutation is continued to the Church as the sum and brief of all good things which we can desire for our selves or wish to others.
21. The same Salutation is recorded by Saint Luke Chap. 24. 36. And this Salutation is continued to the Church as the sum and brief of all good things which we can desire for our selves or wish to Others.
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Peace be to this House and to all that dwell in it, Be the very solemn words, which, The Priest going to visit the sick, is, by the appointment of our Church, to take with him, and to say when he enters into the sick persons house.
Peace be to this House and to all that dwell in it, Be the very solemn words, which, The Priest going to visit the sick, is, by the appointment of our Church, to take with him, and to say when he enters into the sick Persons house.
And so likewise (by the Churches Appointment) we conclude our prayers, The peace of God (that is,) The Peace wherein the Kingdom of God consists) which passeth all understanding keep your harts and minds in the knowledge of God and of his Son Jesus Christ, &c. The Form of this Blessing is taken from our Apostle, Phil. 4. 7. And therein we do but pray for that which the Apostle promiseth (in Gods name) to the Philippians.
And so likewise (by the Churches Appointment) we conclude our Prayers, The peace of God (that is,) The Peace wherein the Kingdom of God consists) which passes all understanding keep your hearts and minds in the knowledge of God and of his Son jesus christ, etc. The From of this Blessing is taken from our Apostle, Philip 4. 7. And therein we do but pray for that which the Apostle promises (in God's name) to the Philippians.
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how shall we seek after it or discover the nature of it? or the nature of that joy in the holy Ghost, which is the fruit of it? Or is this Peace and this Ioy (one,
how shall we seek After it or discover the nature of it? or the nature of that joy in the holy Ghost, which is the fruit of it? Or is this Peace and this Joy (one,
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or both of them) that New Name (written in the white stone Revel. 2. 17.) Which Christ promiseth to give to him that overcometh, which no man knoweth saving he which hath it? For Answer, we say, This Peace surpasseth the understanding of all men, who are not acquainted with it;
or both of them) that New Name (written in the white stone Revel. 2. 17.) Which christ promises to give to him that Overcometh, which no man Knoweth Saving he which hath it? For Answer, we say, This Peace Surpasses the understanding of all men, who Are not acquainted with it;
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How shall we perswade such as do not know it to seek after it? Or what description shall we make of it, to bring them in love with it? The best Description, which we can make of it, must be taken from the known sweetnesse of Temporal Peace, which is but the Emblem or shadow of it.
How shall we persuade such as do not know it to seek After it? Or what description shall we make of it, to bring them in love with it? The best Description, which we can make of it, must be taken from the known sweetness of Temporal Peace, which is but the Emblem or shadow of it.
We of this land, which have longer enjoyed Civil Peace without interruption, then any Nation in the world besides, have not so true a rellish of the sweetness of it,
We of this land, which have longer enjoyed Civil Peace without interruption, then any nation in the world beside, have not so true a relish of the sweetness of it,
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Necessary therefore it will be for us, which neither have seen or felt the enemies Sword for these Threescore years and more, to use some Fiction of Warre for right conceiving the sweetness even of Civill Peace.
Necessary Therefore it will be for us, which neither have seen or felt the enemies Sword for these Threescore Years and more, to use Some Fiction of War for right conceiving the sweetness even of Civil Peace.
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Thus imagine the Port Towns in this Kingdom were noysom neighbors to one another by sea, one Shire or Province ready to make inroads or invasion upon another:
Thus imagine the Port Towns in this Kingdom were noisome neighbours to one Another by sea, one Shire or Province ready to make inroads or invasion upon Another:
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Besides all this, imagine a forraign potent Enemie lying still in wait to take all advantages, which these civil broils or intestine dissensions afford for subduing the whole State or Nation,
Beside all this, imagine a foreign potent Enemy lying still in wait to take all advantages, which these civil broils or intestine dissensions afford for subduing the Whole State or nation,
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to put their children to death before their parents eyes, and to abuse the bodies of the wives and daughters of such as put themselves upon their courtesie.
to put their children to death before their Parents eyes, and to abuse the bodies of the wives and daughters of such as put themselves upon their courtesy.
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If, unto a State or Kingdom in this distress or perplexitie through civil dissension and domestick broils, any hope of Peace and unitie amongst themselves could be truly suggested,
If, unto a State or Kingdom in this distress or perplexity through civil dissension and domestic broils, any hope of Peace and unity among themselves could be truly suggested,
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how beautiful would the feet of such as brought these glad tydings be? And if these hopes were seconded with answerable success, I leave it to your mature consideration, what publick joy and exultation would ensue;
how beautiful would the feet of such as brought these glad tidings be? And if these hope's were seconded with answerable success, I leave it to your mature consideration, what public joy and exultation would ensue;
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Dulce nomen pacis, the very name of Peace would ensweeten our thoughts, season our cogitations, and add strength and courage to our mutual endeavors for the establishment of it.
Dulce Nome pacis, the very name of Peace would ensweeten our thoughts, season our cogitations, and add strength and courage to our mutual endeavors for the establishment of it.
yet the most perfect patern of misery, which we can frame unto our selves, as effects of civil dissensions within any City or Kingdom, is but a Model or picture of that intestine war, which every man (if we take him in the state of nature,
yet the most perfect pattern of misery, which we can frame unto our selves, as effects of civil dissensions within any city or Kingdom, is but a Model or picture of that intestine war, which every man (if we take him in the state of nature,
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For, Every Man is a little World or Common-wealth, and the less the state or soveraignty is, wherein civil dissension is bred and nourished, the more grievous it is.
For, Every Man is a little World or Commonwealth, and the less the state or sovereignty is, wherein civil dissension is bred and nourished, the more grievous it is.
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But most bitter and grievous is that dissension or distraction, which is bred and nourished in the same brest, as either between the affections and passions, which lodge in the sensitive part;
But most bitter and grievous is that dissension or distraction, which is bred and nourished in the same breast, as either between the affections and passion, which lodge in the sensitive part;
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Now, The affections and passions of every dissolute ill nurtured man (as the Heathen Philosopher had observed) NONLATINALPHABET, are in continual mutiny amongst themselves.
Now, The affections and passion of every dissolute ill nurtured man (as the Heathen Philosopher had observed), Are in continual mutiny among themselves.
Immoderate desire or hope of gain sways the one way, and the like desire of other carnal contentments, which cannot be procured without cost or charge, sways the contrary way.
Immoderate desire or hope of gain sways the one Way, and the like desire of other carnal contentment's, which cannot be procured without cost or charge, sways the contrary Way.
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hopes or opportunities of satisfying lust are still encountred with fear of shame. Ambition hales the soul upwards, and fear of loss or danger draws it downwards:
hope's or opportunities of satisfying lust Are still encountered with Fear of shame. Ambition Hales the soul upward, and Fear of loss or danger draws it downwards:
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and the more it takes delight in these, the more it is tortured with envy against others, which injoy the same or like good things in a greater measure.
and the more it Takes delight in these, the more it is tortured with envy against Others, which enjoy the same or like good things in a greater measure.
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or to draw all his passions or desires unto one head or bent, yet this Peace of the affections and passions among themselves, uless the Conscience were included in it (which it never can be in the natural man) is but A Dishonorable Peace, and that is much worse, then an honorable warre.
or to draw all his passion or Desires unto one head or bent, yet this Peace of the affections and passion among themselves, uless the Conscience were included in it (which it never can be in the natural man) is but A Dishonourable Peace, and that is much Worse, then an honourable war.
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Better it were that a mans desires or passions should band each against other, then that all of them should with joynt force band against the spirit or Conscience.
Better it were that a men Desires or passion should band each against other, then that all of them should with joint force band against the Spirit or Conscience.
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or in a man, which follows not the wayes of righteousness:) Every branch of the one or other enmity within a mans self, doth as it were make a Breach for the common enemy to enter at, who wants no skill, no industry, no vigilancy to work upon all opportunities or advantages,
or in a man, which follows not the ways of righteousness:) Every branch of the one or other enmity within a men self, does as it were make a Breach for the Common enemy to enter At, who Wants no skill, no industry, no vigilancy to work upon all opportunities or advantages,
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No foraign Enemy, not the Turk or Mahumetan, can harbor such cruel intentions against any Christian State or Kingdom (no not in his passions or furious mood) as this adversary, Satan, doth against us all, Christians, Jews,
No foreign Enemy, not the Turk or Mahometan, can harbour such cruel intentions against any Christian State or Kingdom (no not in his passion or furious mood) as this adversary, Satan, does against us all, Christians, jews,
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or Turks, even when he complies with us, or seems to be at peace, and promiseth the best contentments, which he is permitted to bestow upon his followers.
or Turks, even when he complies with us, or seems to be At peace, and promises the best contentment's, which he is permitted to bestow upon his followers.
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and of the danger, which by this dissention (unless it be timely appeased) may certainly accrew unto the whole nature from the common adversary, Every man may have a sensible experiment in himself,
and of the danger, which by this dissension (unless it be timely appeased) may Certainly accrue unto the Whole nature from the Common adversary, Every man may have a sensible experiment in himself,
and the reflection or ruminating upon the inconveniences of these civil dissentions or intestine wars within our own souls, will kindle in us a desire of spiritual Peace, and a resolution to follow the wayes, which lead unto it;
and the reflection or ruminating upon the inconveniences of these civil dissensions or intestine wars within our own Souls, will kindle in us a desire of spiritual Peace, and a resolution to follow the ways, which led unto it;
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many whose affections are not at Peace one with another, nor with their own Consciences (which should command in chief) may be safe or free from any present evil, from any wound as yet given by this adversary;
many whose affections Are not At Peace one with Another, nor with their own Consciences (which should command in chief) may be safe or free from any present evil, from any wound as yet given by this adversary;
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so must his affections or desires be subject to his reasonable soul or spirit, before he can know this Peace by experience, or taste the fruit of it, which is, Ioy in the Holy Ghost.
so must his affections or Desires be Subject to his reasonable soul or Spirit, before he can know this Peace by experience, or taste the fruit of it, which is, Joy in the Holy Ghost.
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The nature of it cannot be better exemplified (specially to such as know it not by experience) then by that known joy of heart or gladness, which is the fruit of civil or temporal Peace: And the fruits of this Peace are pithily described by the Prophet, When every man may sit under his own Vine, and under his own Fig-tree;
The nature of it cannot be better exemplified (specially to such as know it not by experience) then by that known joy of heart or gladness, which is the fruit of civil or temporal Peace: And the fruits of this Peace Are pithily described by the Prophet, When every man may fit under his own Vine, and under his own Fig tree;
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And in as much as no man can truly injoy those good things (which he possesseth or hath right unto) but in time of civil Peace; Hence it is, that under the name of this Peace, all good things Temporal are contained,
And in as much as no man can truly enjoy those good things (which he Possesses or hath right unto) but in time of civil Peace; Hence it is, that under the name of this Peace, all good things Temporal Are contained,
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And this is the Prerogative of man above all visible Creatures, that the fruit which other such Creatures do bring forth, they do not bring it forth unto themselves,
And this is the Prerogative of man above all visible Creatures, that the fruit which other such Creatures do bring forth, they do not bring it forth unto themselves,
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These and other like sensitive Creatures, how much soever they multiply and increase, are never their own, but their owners; that is, some one or other Mans: yet not their Owners,
These and other like sensitive Creatures, how much soever they multiply and increase, Are never their own, but their owners; that is, Some one or other men: yet not their Owners,
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8. But albeit every one, the meanest amongst us, could not only quietly possesse, but peaceably enjoy this whole visible world (such as it is) or another as great as this is,
8. But albeit every one, the Meanest among us, could not only quietly possess, but peaceably enjoy this Whole visible world (such as it is) or Another as great as this is,
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if we should lose the enjoyment or possession of our own souls? To possesse and enjoy the fruit of all other creatures labours, is the Prerogative of man, the only remainder of that Dominion, which the Lord gave him over all other creatures in his first creation;
if we should loose the enjoyment or possession of our own Souls? To possess and enjoy the fruit of all other creatures labours, is the Prerogative of man, the only remainder of that Dominion, which the Lord gave him over all other creatures in his First creation;
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Sense and feeling many other creatures besides man have, Sed non sentiunt se sentire. The fowls of the Air, the fishes of the Sea, the Beasts of the field,
Sense and feeling many other creatures beside man have, said non sentiunt se sentire. The fowls of the Air, the Fish of the Sea, the Beasts of the field,
and yet not qualified for injoying himself and his own faculties, until the former Peace, the peace of conscience be in some measure wrought in his heart.
and yet not qualified for enjoying himself and his own faculties, until the former Peace, the peace of conscience be in Some measure wrought in his heart.
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and he must possesse his soul with patience before he can Tast of that joy which is in the Holy Ghost, before he can bring forth the fruit of holinesse, whose End is everlasting Life. The Tast of this fruit or Joy is the only pledge or assurance of that endless Joy, which is prepared (for such as love God) in heaven.
and he must possess his soul with patience before he can Taste of that joy which is in the Holy Ghost, before he can bring forth the fruit of holiness, whose End is everlasting Life. The Taste of this fruit or Joy is the only pledge or assurance of that endless Joy, which is prepared (for such as love God) in heaven.
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9. The Vine bringeth forth much pleasant fruit; So do the trees of the Garden; but they enjoy it not; when it is ripe, it falleth from them; or their owners reap it.
9. The Vine brings forth much pleasant fruit; So do the trees of the Garden; but they enjoy it not; when it is ripe, it falls from them; or their owners reap it.
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But this Joy, which amounts from the quiet or peaceable possession of our own souls, it growes within us, it ripeneth within us, it multiplieth and it sweetneth within us, no man can, and God will not, take this joy from us.
But this Joy, which amounts from the quiet or peaceable possession of our own Souls, it grows within us, it ripeneth within us, it multiplieth and it sweeteneth within us, no man can, and God will not, take this joy from us.
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yet how unprofitable soever we are to him, he continues most gracious unto us, and permits us to reap and enjoy the fruits of all these good things, which he himself alone doth sow and plant, doth water and cherish,
yet how unprofitable soever we Are to him, he continues most gracious unto us, and permits us to reap and enjoy the fruits of all these good things, which he himself alone does sow and plant, does water and cherish,
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as the Scripture saith, it cheereth the heart of man, How full would it be of gladnesse? both root and branch would be as full of mirth and gladness as they are of life and sap.
as the Scripture Says, it Cheereth the heart of man, How full would it be of gladness? both root and branch would be as full of mirth and gladness as they Are of life and sap.
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How much more graciously doth God deal with those that hearken to his Word, and obey the motions of his Spirit? We being by nature more dead unto the Fruit of holinesse, and more destitute of spiritual Life, then the Vine or Fig-tree is of the Life sensitive, he infuseth a new sense or Tast into our souls,
How much more graciously does God deal with those that harken to his Word, and obey the motions of his Spirit? We being by nature more dead unto the Fruit of holiness, and more destitute of spiritual Life, then the Vine or Fig tree is of the Life sensitive, he infuseth a new sense or Taste into our Souls,
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for it is The Word which purgeth us, and maketh us apt to bear fruit in our selves, so long as we are in Christ. For so he addeth, ver. 4. Abide in me, and I in you;
for it is The Word which Purgeth us, and makes us apt to bear fruit in our selves, so long as we Are in christ. For so he adds, ver. 4. Abide in me, and I in you;
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though they perceived not, it was he that did them good, that gave them rain from heaven and fruitful seasons, filling their hearts with food and gladnesse, Acts 14. 16, 17. He doth not say with Food and Ioy: for, Joy properly taken, hath its seat in the mind and spirit of man; nor is it there placed without the spirit of God:
though they perceived not, it was he that did them good, that gave them rain from heaven and fruitful seasons, filling their hearts with food and gladness, Acts 14. 16, 17. He does not say with Food and Joy: for, Joy properly taken, hath its seat in the mind and Spirit of man; nor is it there placed without the Spirit of God:
This difference, which we now observe between joy and gladnesse in our English, The Greek writers curiously observe between NONLATINALPHABET and NONLATINALPHABET so do the Latines between Laetitia and Gaudium. Every blessing of God,
This difference, which we now observe between joy and gladness in our English, The Greek writers curiously observe between and so do the Latins between Laetitia and Gaudium. Every blessing of God,
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11. As it is said in this 22. verse that the End or issue of the fruits of Holinesse is Eternal life, so our Savour tels us, Iohn 17. 3. that the same Eternal Life, is the effect or issue of the Knowledge of God, and of Iesus Christ, whom he hath sent. These two then do reciprocate;
11. As it is said in this 22. verse that the End or issue of the fruits of Holiness is Eternal life, so our Savour tells us, John 17. 3. that the same Eternal Life, is the Effect or issue of the Knowledge of God, and of Iesus christ, whom he hath sent. These two then do reciprocate;
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Yet the most admirable principles or surest conclusions of humane Sciences are not so good, at best no better then meer shadows of those solid Truthes, which are contained in the Mystery of godliness. Even the Law it self, which God gave unto his people by Moses, is but a picture of that intire truth, which is contained in the knowledge of God, and of his Christ.
Yet the most admirable principles or Surest conclusions of humane Sciences Are not so good, At best not better then mere shadows of those solid Truths, which Are contained in the Mystery of godliness. Even the Law it self, which God gave unto his people by Moses, is but a picture of that entire truth, which is contained in the knowledge of God, and of his christ.
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for as God is Righteousness, and Holinesse, it self; So He is Truth it self. The truth of all sciences is as truly derived from that Truth which He is, as that Righteousnesse and Holiness, whereof his Saints are made partakers, is from his Holiness and Righteousness. Now that Ioy, which some heathen Philosophers or Artists did reap from contemplation of some Truths and Principles, in themselves but dry and barren, did oft-times more then counterpoize that inbred delight or pleasure in other secular vanities, which usually missway us Christians to folly and lewdnesse;
for as God is Righteousness, and Holiness, it self; So He is Truth it self. The truth of all sciences is as truly derived from that Truth which He is, as that Righteousness and Holiness, whereof his Saints Are made partakers, is from his Holiness and Righteousness. Now that Joy, which Some heathen Philosophers or Artists did reap from contemplation of Some Truths and Principles, in themselves but dry and barren, did ofttimes more then counterpoise that inbred delight or pleasure in other secular vanities, which usually missway us Christians to folly and Lewdness;
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Many of them in hope to find out the Causes of the Ebbing and Flowing of the Sea, of the Eclipses of the Sun and Moon, of other appearances in the heavens,
Many of them in hope to find out the Causes of the Ebbing and Flowing of the Sea, of the Eclipses of the Sun and Moon, of other appearances in the heavens,
for all the benefits, which God hath bestowed upon us by his Gospel.) (So * one of them having found out that Mathematical Principle concerning the equalitie between the Square of the base;
for all the benefits, which God hath bestowed upon us by his Gospel.) (So * one of them having found out that Mathematical Principle Concerning the equality between the Square of the base;
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and of the sides of a Rect-Angled Triangle, did offer up presently a Magnificent sacrifice to the Gods or divine powers, from whom he conceived this revelation came unto him.
and of the sides of a Rectangled Triangle, did offer up presently a Magnificent sacrifice to the God's or divine Powers, from whom he conceived this Revelation Come unto him.
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Another having after long search discovered how much pure Gold the Gold-smith had taken out of the King of Scicilies Crown, and made up the weight of it with silver cunningly mixed, was so over wrought with joy, that he ran (instantly out of the Bath naked as he was, forgetting his clothes) crying, NONLATINALPHABET, NONLATINALPHABET, I have found it, I have found it out.
another having After long search discovered how much pure Gold the Goldsmith had taken out of the King of Scicilies Crown, and made up the weight of it with silver cunningly mixed, was so over wrought with joy, that he ran (instantly out of the Bath naked as he was, forgetting his clothes) crying,,, I have found it, I have found it out.
or to contemplate the truth and use of those unfailing principles in the Mathematicks, or in Naturall Philosophy, which they have discovered, may hence reap more pure delight and sincere joy,
or to contemplate the truth and use of those unfailing principles in the Mathematics, or in Natural Philosophy, which they have discovered, may hence reap more pure delight and sincere joy,
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or rather in the knowledge of Christ. If we did only desire that Ioy or delight, which naturally ariseth from the contemplation of the agreement between the principles and conclusions in the same Art or Science;
or rather in the knowledge of christ. If we did only desire that Joy or delight, which naturally arises from the contemplation of the agreement between the principles and conclusions in the same Art or Science;
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The whole world besides, (though we had the perfect knowledge of it) could not yeeld that plenty of pleasant speculations, which the Harmonie or consent between the Types or Figures of the old Testament, and the live substances answering unto them in the New, or which the known accomplishments of the Prophetical predictions, exhibit in Christ, to all that will seriously meditate on them.
The Whole world beside, (though we had the perfect knowledge of it) could not yield that plenty of pleasant speculations, which the Harmony or consent between the Types or Figures of the old Testament, and the live substances answering unto them in the New, or which the known accomplishments of the Prophetical predictions, exhibit in christ, to all that will seriously meditate on them.
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or in the pictures of the Law, and to neglect the live Feature of that substantial truth, which presents it self unto our view in the Gospel of Christ? The most exact knowledge that can be had in the book of nature or in humane Sciences doth alwayes end in contemplation:
or in the pictures of the Law, and to neglect the live Feature of that substantial truth, which presents it self unto our view in the Gospel of christ? The most exact knowledge that can be had in the book of nature or in humane Sciences does always end in contemplation:
Whereas the contemplation of the mystery of godliness (so it be frequent and serious) doth alwayes imprint and instill the sweet influence of life and joy into our souls.
Whereas the contemplation of the mystery of godliness (so it be frequent and serious) does always imprint and instill the sweet influence of life and joy into our Souls.
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But the knowledge of Christ, or rather Christ himself (who is the subject of divine knowledge) is an inexhaustible fountain of truth, whose Current still,
But the knowledge of christ, or rather christ himself (who is the Subject of divine knowledge) is an inexhaustible fountain of truth, whose Current still,
And withall, it be signified, That, The Epocha or Commencement of These Tracts must be pitched thirtie or more years Retro, as may be Collected out of a Passage in the twenty fifth Chapter.
And withal, it be signified, That, The Epocha or Commencement of These Tracts must be pitched thirtie or more Years Retro, as may be Collected out of a Passage in the twenty fifth Chapter.
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And lastly, that the Place, where these Tracts (when they were Meer Sermons) were preached, was The Famous Town of Newcastle upon Tine, where our Author was A most Exemplarie, Careful and Pious Vicar (but how prosperous or successful, God only knows) for divers years together.
And lastly, that the Place, where these Tracts (when they were Mere Sermons) were preached, was The Famous Town of Newcastle upon Tine, where our Author was A most Exemplary, Careful and Pious Vicar (but how prosperous or successful, God only knows) for diverse Years together.
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How temporal Contentments, and the pleasures of sin coming in competition, prevail so, as to extinguish and utterly dead The Heavenly Tast, both by way of Efficiencie and Demerit.
How temporal Contentment's, and the pleasures of since coming in competition, prevail so, as to extinguish and utterly dead The Heavenly Taste, both by Way of Efficiency and Demerit.
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Which Knowledge hath been the Main Subject both of my private Meditations, and of my labors published in the seventh book of Commentaries upon the Creed.
Which Knowledge hath been the Main Subject both of my private Meditations, and of my labors published in the seventh book of Commentaries upon the Creed.
We are now to inquire, how this Tast of Eternal Life must be preserved ▪ The Rule is most true in the General; That it must be preserved and perfected by the same means, by which it was first planted, and that is, by the Knowledge of Christ.
We Are now to inquire, how this Taste of Eternal Life must be preserved ▪ The Rule is most true in the General; That it must be preserved and perfected by the same means, by which it was First planted, and that is, by the Knowledge of christ.
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For admit it for a truth (which some do question) that a man may be certain (Certitudine Fidei) by the certainty of Faith, of his present estate in saving Grace;
For admit it for a truth (which Some do question) that a man may be certain (Certitude Fidei) by the certainty of Faith, of his present estate in Saving Grace;
it will be impossible for him to determine, whether the Graces, which God hath bestowed upon him, be for their nature or specifical quality the very same with those, which others have had, and finally lose them.
it will be impossible for him to determine, whither the Graces, which God hath bestowed upon him, be for their nature or specifical quality the very same with those, which Others have had, and finally loose them.
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Only this we know and believe, That whosoever is saved, is saved only by the free grace of God, not as it is a Quality inherent in us, but as it unites us unto Christ, who is the Author and Fountain of all heavenly Gifts and Graces.
Only this we know and believe, That whosoever is saved, is saved only by the free grace of God, not as it is a Quality inherent in us, but as it unites us unto christ, who is the Author and Fountain of all heavenly Gifts and Graces.
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As for the particular manner how God doth work in us, or by us; me thinks the Observation of the Wise King might long since have put a Period to all the curious disputes of this Age.
As for the particular manner how God does work in us, or by us; me thinks the Observation of the Wise King might long since have put a Period to all the curious disputes of this Age.
So he said, Eccles. 11. 5. As thou knowest not what is the way of the spirit (by the Spirit, I take it he means Vis Formatrix) nor how the bones do grow in the womb of her, that is with child:
So he said, Eccles. 11. 5. As thou Knowest not what is the Way of the Spirit (by the Spirit, I take it he means Vis Formatrix) nor how the bones do grow in the womb of her, that is with child:
2. Wherefore, to wave all these and the like Curious Questions, which rather breed Contention then Edification, we will build this Discourse upon these Two sure Foundations.
2. Wherefore, to wave all these and the like Curious Questions, which rather breed Contention then Edification, we will built this Discourse upon these Two sure Foundations.
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The First, That the Illumination of our minds and Spirits, that the Tast of the heavenly Gift, the participation of the Holy Ghost, the rellish of the good Word of God,
The First, That the Illumination of our minds and Spirits, that the Taste of the heavenly Gift, the participation of the Holy Ghost, the relish of the good Word of God,
It is not every falling away from these Gifts and Graces, but a falling from them into Apostacie, which makes up the measure of that irremissible sin.
It is not every falling away from these Gifts and Graces, but a falling from them into Apostasy, which makes up the measure of that irremissible since.
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And blasphemie against the Holy Ghost alwayes includes a slanderous disposition against the wayes of truth, a renunciation of Christ as their Redeemer,
And blasphemy against the Holy Ghost always includes a slanderous disposition against the ways of truth, a renunciation of christ as their Redeemer,
Now many there be, who live a dissolute and ungodly life, whose practises are as bad as may be, which yet do not slander the way of truth, which do not so much as wish in heart, much less profess themselves to be Jews, Turks,
Now many there be, who live a dissolute and ungodly life, whose practises Are as bad as may be, which yet do not slander the Way of truth, which do not so much as wish in heart, much less profess themselves to be jews, Turks,
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3. The whole Host of Israel (some few excepted) did murmur against God and against his Servant Moses; yet all that murmured were not cut off from seeing of that Good Land,
3. The Whole Host of Israel (Some few excepted) did murmur against God and against his Servant Moses; yet all that murmured were not Cut off from seeing of that Good Land,
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These men, after they had seen this good and pleasant Land, after they had tasted the fruits of it, brought a malicious slander upon it, that it was a Land, which ate up its own Inhabitants, that it was not worth the pains and danger, which they were to undertake in encountering the Anakims and others, which were much stronger then they,
These men, After they had seen this good and pleasant Land, After they had tasted the fruits of it, brought a malicious slander upon it, that it was a Land, which ate up its own Inhabitants, that it was not worth the pains and danger, which they were to undertake in encountering the Anakims and Others, which were much Stronger then they,
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In this manner, if any man, after God hath endowed him with the heavenly Gift, and with the Tast of the Powers of the Life to come, shall so farre fall away from Christ,
In this manner, if any man, After God hath endowed him with the heavenly Gift, and with the Taste of the Powers of the Life to come, shall so Far fallen away from christ,
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And in this resolution, rather, in this want of true Resolution, for sake the Church of God and despite the Spirit of Grace, he by thus doing, fals into this irremissible sin. But as our Apostle saith unto these Hebrews, so may I say of you, I hope better things of you;
And in this resolution, rather, in this want of true Resolution, for sake the Church of God and despite the Spirit of Grace, he by thus doing, falls into this irremissible since. But as our Apostle Says unto these Hebrews, so may I say of you, I hope better things of you;
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Let me therefore exhort you in the words of our Apostle, Hebr. 6. 11, 12. This we desire, that every one of you shew all diligence to the full assurance of hope, unto the end:
Let me Therefore exhort you in the words of our Apostle, Hebrew 6. 11, 12. This we desire, that every one of you show all diligence to the full assurance of hope, unto the end:
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For whosoever doth continue in the Participation of the Holy Ghost, or doth not lose the Tast of the heavenly Gift, or of the Powers of the World to come, shall never perish, shall be saved.
For whosoever does continue in the Participation of the Holy Ghost, or does not loose the Taste of the heavenly Gift, or of the Powers of the World to come, shall never perish, shall be saved.
for a man to fall from seving Grace, or to lose the tast of it, then to sin against the Holy Ghost. The most useful meditations then will be to discover the Means, whereby such as once have had the tast of the heavenly Grace, do come to lose it, with their several degrees, and these are divers.
for a man to fallen from seving Grace, or to loose the taste of it, then to sin against the Holy Ghost. The most useful meditations then will be to discover the Means, whereby such as once have had the taste of the heavenly Grace, do come to loose it, with their several Degrees, and these Are diverse.
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Many there be, which will unfeignedly acknowledge that the pledge or Earnest of Eternal Life, which they have received, is of more worth and value then all the pleasures or contentments of this world, which can oppose or countersway the desires of it;
Many there be, which will unfeignedly acknowledge that the pledge or Earnest of Eternal Life, which they have received, is of more worth and valve then all the pleasures or contentment's of this world, which can oppose or countersway the Desires of it;
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Thus many covetous men, and oppressors will easily be perswaded, that they may increase their temporal estate without any forfeiture of their estate in Gods spiritual blessings.
Thus many covetous men, and Oppressors's will Easily be persuaded, that they may increase their temporal estate without any forfeiture of their estate in God's spiritual blessings.
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As for the drunkard, the glutton, and the lascivious man, they seldom are perswaded that they may continue their wonted courses and enjoy the Tast of the heavenly Gift.
As for the drunkard, the glutton, and the lascivious man, they seldom Are persuaded that they may continue their wonted courses and enjoy the Taste of the heavenly Gift.
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then the Proud, the Covetous, the Ambitious or Envious men are, because the one in his sober thoughts fore-sees the danger and acknowledgeth his sins,
then the Proud, the Covetous, the Ambitious or Envious men Are, Because the one in his Sobrium thoughts foresees the danger and acknowledgeth his Sins,
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lest he might be thought to have varied in his course of life, the best repentance, which he usually attains unto, is but like his in the Poet Id primum, si facta mihi revocare liceret, Non coepisse fuit; caepta expugnare Secundum est.
lest he might be Thought to have varied in his course of life, the best Repentance, which he usually attains unto, is but like his in the Poet Id primum, si facta mihi revocare liceret, Non coepisse fuit; caepta expugnare Secundum est.
or be capable of that strong meat, which is contained in this Article of Eternal Life, and others concerning Christ, by which The Tast of this Life must be fed and nourished.
or be capable of that strong meat, which is contained in this Article of Eternal Life, and Others Concerning christ, by which The Taste of this Life must be fed and nourished.
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as it was in the days of our Saviours conversation here on earth, that Publicans and open sinners are oftentimes neerer to the Kingdom of heaven, then many, which live a more sober or civil life,
as it was in the days of our Saviors Conversation Here on earth, that Publicans and open Sinners Are oftentimes nearer to the Kingdom of heaven, then many, which live a more Sobrium or civil life,
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yet when fresh ones arise, they usually come to the same vent, at which the affections of that incestuous wanton in the Poet broke out when she said — Deni { que } non possum innoxia dici, Quod superest multum est in vota, in crimina parvum.
yet when fresh ones arise, they usually come to the same vent, At which the affections of that incestuous wanton in the Poet broke out when she said — Deni { que } non possum innoxia dici, Quod superest multum est in vota, in Crimes parvum.
I am an offender already, and if I shall go on but a little, this may give greater satisfaction unto my desires, then it can adde unto the measure of my sin.
I am an offender already, and if I shall go on but a little, this may give greater satisfaction unto my Desires, then it can add unto the measure of my since.
But voluntarily to give satisfaction to any unlawful desire or wish, upon these or like resolutions, is much worse then the desire it self, how bad soever that be;
But voluntarily to give satisfaction to any unlawful desire or wish, upon these or like resolutions, is much Worse then the desire it self, how bad soever that be;
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7. It is agreed upon amongst the Moralists, that every vicious or unlawful Act doth dispose the soul of man unto the vicious Habit or Custome, whereunto such vicious Acts do tend;
7. It is agreed upon among the Moralists, that every vicious or unlawful Act does dispose the soul of man unto the vicious Habit or Custom, whereunto such vicious Acts do tend;
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and after the Habit or custome be by many Acts produced, every following Act (specially if it be undertaken deliberately and out of choice) doth adde a kind of weight unto the habit once produced,
and After the Habit or custom be by many Acts produced, every following Act (specially if it be undertaken deliberately and out of choice) does add a kind of weight unto the habit once produced,
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The more men addict themselves to any practise, or the longer any custome in evil is continued, the more apt they are to be swayed with lesser temptations,
The more men addict themselves to any practice, or the longer any custom in evil is continued, the more apt they Are to be swayed with lesser temptations,
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that every sinful Act (specially if it be committed out of deliberation or choice) doth increase the strength of the Habit or implanted desire, whence it flowes, it doth withall provoke God who is the giver of every good and perfect gift, the only preserver of men from sin and wickedness, both to revoke those good gifts, which he hath given them,
that every sinful Act (specially if it be committed out of deliberation or choice) does increase the strength of the Habit or implanted desire, whence it flows, it does withal provoke God who is the giver of every good and perfect gift, the only preserver of men from since and wickedness, both to revoke those good Gifts, which he hath given them,
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and become so far exorbitant, that men either lose the Tast of the heavenly Gift altogether, or cannot be reclaimed by it, without the assistance of some new Grace or heavenly Gift.
and become so Far exorbitant, that men either loose the Taste of the heavenly Gift altogether, or cannot be reclaimed by it, without the assistance of Some new Grace or heavenly Gift.
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A question there is amongst the School Divines, whether any actual sin, how grosse soever, can expell or extinguish grace by natural efficacy (as cold expelleth,
A question there is among the School Divines, whither any actual since, how gross soever, can expel or extinguish grace by natural efficacy (as cold expelleth,
But that any vicious Acts or Habits should expell Grace after the same manner, as one vicious moral habit doth expell the contrary vertue (as drunkenness doth expell sobriety,
But that any vicious Acts or Habits should expel Grace After the same manner, as one vicious moral habit does expel the contrary virtue (as Drunkenness does expel sobriety,
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That any man, which hath any True Notion or rellish of Eternal Life, should be swayed to follow the wayes of Death, otherwise then through incogitancy, or want of actual consideration, may justly seem most improbable, if not impossible.
That any man, which hath any True Notion or relish of Eternal Life, should be swayed to follow the ways of Death, otherwise then through incogitancy, or want of actual consideration, may justly seem most improbable, if not impossible.
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For he that truly apprehends or rellisheth the sweet Fruits of holinesse, the Peace of Conscience, Joy in the Holy Ghost (of if any other pledge there be of Eternal Life) cannot but acknowledge, that These are more worth then any temporal Contentment, which can come in Competition with them. Now it is a meer madness to make choice of a Lesser Good before a Greater, so long as it is actually apprehended or acknowledged to be Greater:
For he that truly apprehends or relisheth the sweet Fruits of holiness, the Peace of Conscience, Joy in the Holy Ghost (of if any other pledge there be of Eternal Life) cannot but acknowledge, that These Are more worth then any temporal Contentment, which can come in Competition with them. Now it is a mere madness to make choice of a Lesser Good before a Greater, so long as it is actually apprehended or acknowledged to be Greater:
Peace of Conscience or spiritual joy are apprehended or rellished only by Grace; and these two several apprehensive Faculties are as the two Scales in a Balance:
Peace of Conscience or spiritual joy Are apprehended or relished only by Grace; and these two several apprehensive Faculties Are as the two Scales in a Balance:
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Whence, it may seem as impossible for one that hath a true apprehension or rellish of spiritual Good to be over-swayed to the contrary evil with any temporal Contentment, which for the present can be presented to his deliberation,
Whence, it may seem as impossible for one that hath a true apprehension or relish of spiritual Good to be overswayed to the contrary evil with any temporal Contentment, which for the present can be presented to his deliberation,
If the Scales be even or equipendent, and the Beam or Balance be equally divided, it is impossible that a lesser weight put into the one Scale should counterpoize a greater;
If the Scales be even or equipendent, and the Beam or Balance be equally divided, it is impossible that a lesser weight put into the one Scale should counterpoise a greater;
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But in Case the beam or balance be unequally divided, that is, if one part be longer then the other, a lesser weight put in that Scale, which hath the longer part of the balance, will over-poize a farre greater weight put into the other Scale.
But in Case the beam or balance be unequally divided, that is, if one part be longer then the other, a lesser weight put in that Scale, which hath the longer part of the balance, will overpoize a Far greater weight put into the other Scale.
The truth of his discovery is most apparent in the Ancel Weight or Balance (which most of you have seen) wherein one pound weight put upon the one end of the Balance, will counterpoize a stone weight put upon the other end.
The truth of his discovery is most apparent in the Ancel Weight or Balance (which most of you have seen) wherein one pound weight put upon the one end of the Balance, will counterpoise a stone weight put upon the other end.
And the inequality between the several portions of the same Beam or balance may be such, that a stone weight being put upon the one end will fetch back a hundred stone weight being put upon the other.
And the inequality between the several portions of the same Beam or balance may be such, that a stone weight being put upon the one end will fetch back a hundred stone weight being put upon the other.
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yet our habitual propension or customary inclination to some temporal pleasures or delights may be much greater then our propension or inclination to any spiritual good.
yet our habitual propension or customary inclination to Some temporal pleasures or delights may be much greater then our propension or inclination to any spiritual good.
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And yet this exorbitant propension or inclination unto things temporal, may be insensibly contracted, and the strength for a long time not apprehended, not suspected by us.
And yet this exorbitant propension or inclination unto things temporal, may be insensibly contracted, and the strength for a long time not apprehended, not suspected by us.
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And in this Case alone, when our natural propensions or affections to any temporal Contentment, exceed our propensions to spiritual Joy or Peace of Conscience;
And in this Case alone, when our natural propensions or affections to any temporal Contentment, exceed our propensions to spiritual Joy or Peace of Conscience;
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a temporal and momentary good being proposed to our Actual or deliberate choice, may over-sway the greatest spiritual Good, which we can for the present oppose unto it;
a temporal and momentary good being proposed to our Actual or deliberate choice, may oversway the greatest spiritual Good, which we can for the present oppose unto it;
such a Good, as before this temptation did arise, we would have chosen before any temporal Contentment, which we did actually apprehend, or could think of.
such a Good, as before this temptation did arise, we would have chosen before any temporal Contentment, which we did actually apprehend, or could think of.
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We should frame our Answer by the former Comparison between a lesser weight and a greater being put into the even Scales of an unequal balance; That the lesser weight should over-poize the Greater it were unpossible,
We should frame our Answer by the former Comparison between a lesser weight and a greater being put into the even Scales of an unequal balance; That the lesser weight should overpoize the Greater it were unpossible,
unless the propension of that part of the Balance, wherein the lesser weight is put, did further exceed the propension of the other part, wherein the greater weight was put,
unless the propension of that part of the Balance, wherein the lesser weight is put, did further exceed the propension of the other part, wherein the greater weight was put,
but in an equal balance. If the greater weight (or material to be weighed) have the same Proportion to the less, that Six hath to Four, and the one part of the Balance, wherein the lesser weight is put, have the same Proportion of length or propension, which six hath to four, neither shall over-poize other.
but in an equal balance. If the greater weight (or material to be weighed) have the same Proportion to the less, that Six hath to Four, and the one part of the Balance, wherein the lesser weight is put, have the same Proportion of length or propension, which six hath to four, neither shall overpoize other.
But if the propensions of the several parts of the same balance have the same proportion that Seven hath to Four, Four Pounds put in the one scale will over-poize Six pounds put in the other.
But if the propensions of the several parts of the same balance have the same proportion that Seven hath to Four, Four Pounds put in the one scale will overpoize Six pounds put in the other.
Every further degree of its propenpension or inclination to be moved falls into the same reckoning with the weight or strength, which moves or poizeth it.
Every further degree of its propenpension or inclination to be moved falls into the same reckoning with the weight or strength, which moves or poizeth it.
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The Case is the same in the Question proposed between A Greater and a Lesser Good, as between temporal Contentment and spiritual Joy, considered in the General; or between their several Branches.
The Case is the same in the Question proposed between A Greater and a Lesser Good, as between temporal Contentment and spiritual Joy, considered in the General; or between their several Branches.
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We must not compare the Objects or matters of the several Contentments only; for so it is evident that a lesser Good is usually chosen before a Greater:
We must not compare the Objects or matters of the several Contentment's only; for so it is evident that a lesser Good is usually chosen before a Greater:
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Now albeit any branch of spiritual Goodness may be actually apprehended as much the better before it come to actual Competition or counterpoize with some temporal Good;
Now albeit any branch of spiritual goodness may be actually apprehended as much the better before it come to actual Competition or counterpoise with Some temporal Good;
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the propension to the temporal good, when it meets with a sutable Object, and opportunity to embrace it, is so Actuated and enlived by it, that it breaks out into a desire;
the propension to the temporal good, when it meets with a suitable Object, and opportunity to embrace it, is so Actuated and enlived by it, that it breaks out into a desire;
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and the goodness of our desire doth so intermingle it self with the fore-apprehended goodness of the thing desired, that they concurre as exactly to make up the same measure of Goodness,
and the Goodness of our desire does so intermingle it self with the fore-apprehended Goodness of the thing desired, that they concur as exactly to make up the same measure of goodness,
Whence, if Our desire or propension to any temporal Contentment be greater then our propension to the former spiritual Good; the goodness of the Object desired being added unto it will over-sway our inclination to the spiritual Good; and however in the absence of tempting Objects we esteem the spiritual Good to be much greater then any temporal Contentment,
Whence, if Our desire or propension to any temporal Contentment be greater then our propension to the former spiritual Good; the Goodness of the Object desired being added unto it will oversway our inclination to the spiritual Good; and however in the absence of tempting Objects we esteem the spiritual Good to be much greater then any temporal Contentment,
A mountain of gold could not have swayed so much with St. John, as thirty pieces of Silver did with Judas; so unequally was the balance of his heart set, that this small sum being put as it were in the one scale, did over-poize his Lord and Master, who was the fountain of all spiritual Graces, being put in the other scale.
A mountain of gold could not have swayed so much with Saint John, as thirty Pieces of Silver did with Judas; so unequally was the balance of his heart Set, that this small sum being put as it were in the one scale, did overpoize his Lord and Master, who was the fountain of all spiritual Graces, being put in the other scale.
And secondly, In abating or weakning their strength, or in weaning his soul from such desires. This is that, which the Scripture cals the Circumcision of the heart, and that is no other then a putting off, of all superfluous or impertinent desires,
And secondly, In abating or weakening their strength, or in weaning his soul from such Desires. This is that, which the Scripture calls the Circumcision of the heart, and that is no other then a putting off, of all superfluous or impertinent Desires,
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yet unless, we hold our desires and propensions to things temporal within compass, and keep our selves within the bounds, which he hath set us, we have no assurance of his protecting of us against his adversary, who is much stronger then we are,
yet unless, we hold our Desires and propensions to things temporal within compass, and keep our selves within the bounds, which he hath Set us, we have no assurance of his protecting of us against his adversary, who is much Stronger then we Are,
But say we have set a short period to our desires of things temporal, and brought our natural affections into a tolerable subjection unto the spirit of Grace, Are we hereby freed from danger, or from suffering prejudice in our spiritual Tast of Eternal Life? No! Besides that moderation of our natural desires or affections, in which The forsaking of all that we have, consists, there is required a Perpetual watchfulness over all our wayes:
But say we have Set a short Period to our Desires of things temporal, and brought our natural affections into a tolerable subjection unto the Spirit of Grace, are we hereby freed from danger, or from suffering prejudice in our spiritual Taste of Eternal Life? No! Beside that moderation of our natural Desires or affections, in which The forsaking of all that we have, consists, there is required a Perpetual watchfulness over all our ways:
For, as a Judicious Divine hath well observed, albeit, he, which is thus far a Christian in heart, be endowed with the extraordinary Graces of the spirit, be like a man of an able and active body well armed and skilfull in the use of his weapons;
For, as a Judicious Divine hath well observed, albeit, he, which is thus Far a Christian in heart, be endowed with the extraordinary Graces of the Spirit, be like a man of an able and active body well armed and skilful in the use of his weapons;
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Be sober and watch; watch and pray continually, &c. Without sobriety there can be no watchfulnesse; And this sobrietie consists, not only in the moderation of our meat and drink,
Be Sobrium and watch; watch and pray continually, etc. Without sobriety there can be no watchfulness; And this sobriety consists, not only in the moderation of our meat and drink,
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Now albeit we be commanded to be sober and watch, to watch and pray continually, yet this being an Affirmative Precept, Obligat semper, non ad semper, though it alwayes binds us,
Now albeit we be commanded to be Sobrium and watch, to watch and pray continually, yet this being an Affirmative Precept, Obligate semper, non ad semper, though it always binds us,
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as the Sabbath is, or at those times, which are by the Church consecrated for religious meditations and performances, such as is this instant time of Lent; if I should term it the Holy Time of Lent, I should, with some men, incur the censure of superstition, seeing all times are alike holy. Be it so!
as the Sabbath is, or At those times, which Are by the Church consecrated for religious meditations and performances, such as is this instant time of Lent; if I should term it the Holy Time of Lent, I should, with Some men, incur the censure of Superstition, seeing all times Are alike holy. Be it so!
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yet the time of Lent, being sequestred or set apart by the Church, those feastings or merry meetings, which in the season of Joy lately past, were not unlawful,
yet the time of Lent, being sequestered or Set apart by the Church, those feastings or merry meetings, which in the season of Joy lately passed, were not unlawful,
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I know there is a Doctrinal Error too well entertained in many parts of this Kingdom, which much hinders the due observance of this Time; but so it doth the performance of many other necessary duties.
I know there is a Doctrinal Error too well entertained in many parts of this Kingdom, which much hinders the due observance of this Time; but so it does the performance of many other necessary duties.
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Yet let me request you to remember or consider (what hath been told you before in the controversie between us and the Romish Church concerning Christian Obedience and Loyaltie to Princes;) that however no man can sin but by transgressing Gods Lawes;
Yet let me request you to Remember or Consider (what hath been told you before in the controversy between us and the Romish Church Concerning Christian obedience and Loyalty to Princes;) that however no man can sin but by transgressing God's Laws;
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yet an Ecclesiastick or humane Law, being made this year for restraint of our liberty in things indifferent, may make the same Act or practise to be a transgression of Gods Law, which the year or years before had been no transgression of it.
yet an Ecclesiastic or humane Law, being made this year for restraint of our liberty in things indifferent, may make the same Act or practice to be a Transgression of God's Law, which the year or Years before had been no Transgression of it.
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But the Law concerning the observation of Lent, as well in respect of dyer, as of frequenting the house of God, is not of this or the last years standing;
But the Law Concerning the observation of Lent, as well in respect of dyer, as of frequenting the house of God, is not of this or the last Years standing;
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And whilst either the Church, or Lawes of the Kingdom do enjoyn you to do these things, which in themselves are not unlawful, in obeying them you obey Gods Law, which commands obedience:
And while either the Church, or Laws of the Kingdom do enjoin you to do these things, which in themselves Are not unlawful, in obeying them you obey God's Law, which commands Obedience:
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About the Merit of Good Works. The Romanists Allegations, from the force of The word Mereri amongst the Ancients; and for the Thing it self, out of Holy Scriptures. The Answers to them all respectively:
About the Merit of Good Works. The Romanists Allegations, from the force of The word Mereri among the Ancients; and for the Thing it self, out of Holy Scriptures. The Answers to them all respectively:
Some prove Aut nihil aut nimium. The different value and importance of Causal particles: For, Because, &c. A difference between Not worthie and Unworthie.
some prove Or nihil Or Nimium. The different valve and importance of Causal particles: For, Because, etc. A difference between Not worthy and Unworthy.
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yet herein they both observe the Rule of Justice, that they pay their servants their wages to a mite: and unlesse the righteous Judge did moderate their cruelty, they would pay their servants more then is their due.
yet herein they both observe the Rule of justice, that they pay their Servants their wages to a mite: and unless the righteous Judge did moderate their cruelty, they would pay their Servants more then is their endue.
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And it is a very Good Rule, which a Great Champion of Reformed Churches hath given us, To reduce all Controversies to those places of Scripture, wherein they are properly seated,
And it is a very Good Rule, which a Great Champion of Reformed Churches hath given us, To reduce all Controversies to those places of Scripture, wherein they Are properly seated,
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And of all the places in Scripture, which are brought either Pro or Con for the Merit of Works, none is more pertinent, none more fit to be discussed, then this 23. verse of Rom. 6.
And of all the places in Scripture, which Are brought either Pro or Con for the Merit of Works, none is more pertinent, none more fit to be discussed, then this 23. verse of Rom. 6.
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2. First, They alledge That the word Merit is frequent in the Antient Fathers of the Church, and that albeit the same Word be not so frequent in the Scripture, yet the matter it self, which the Fathers expresse by the word [ mereri ] is often intimated or necessarily implyed in Terms Equivalent; And if we agree upon the Matter, it is but a vanity to wrangle about Words.
2. First, They allege That the word Merit is frequent in the Ancient Father's of the Church, and that albeit the same Word be not so frequent in the Scripture, yet the matter it self, which the Father's express by the word [ mereri ] is often intimated or necessarily employed in Terms Equivalent; And if we agree upon the Matter, it is but a vanity to wrangle about Words.
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as St. Bernard, do not extend the word Merit: Mereri (according to their meanings) is no more then Assequi, that is, to attain or get that, which men desire.
as Saint Bernard, do not extend the word Merit: Mereri (according to their meanings) is no more then Assequi, that is, to attain or get that, which men desire.
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Now there is nothing in the world, which could less deserve any benefit at Gods hand then sin, which yet was the Occasion or Condition, without which the Son of God had not been incarnate, at least had not been Consecrated through Affliction to be our Redeemer.
Now there is nothing in the world, which could less deserve any benefit At God's hand then since, which yet was the Occasion or Condition, without which the Son of God had not been incarnate, At least had not been Consecrated through Affliction to be our Redeemer.
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No Act or work of God, no not the first work of Creation, was of more free Gift or bounty (as the Romanists grant) or less merited (either de Condigno, or de Congruo by any work of ours) then the work of our Redemption.
No Act or work of God, no not the First work of Creation, was of more free Gift or bounty (as the Romanists grant) or less merited (either de Condigno, or de Congruo by any work of ours) then the work of our Redemption.
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So that the word Merit, how often soever it be used by the Antient Latine Fathers, carries no weight to sway us to any conceipt of True Worth in our Works for the purchasing of eternal life.
So that the word Merit, how often soever it be used by the Ancient Latin Father's, carries no weight to sway us to any conceit of True Worth in our Works for the purchasing of Eternal life.
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3 But what if the Holy Ghost speak thus, in Formal or Equivalent Terms, as that Eternal life is the wages or stipend of our Works, or that our Works are worthy of the Kingdom of Heaven, or of the life to come? Shall we not subscribe unto him? Yes we will,
3 But what if the Holy Ghost speak thus, in Formal or Equivalent Terms, as that Eternal life is the wages or stipend of our Works, or that our Works Are worthy of the Kingdom of Heaven, or of the life to come? Shall we not subscribe unto him? Yes we will,
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if they gain applause) have their Reward. Yet no man will say, that a dissembler or hypocrite doth deserve or merit this Reward, but rather punishment.
if they gain applause) have their Reward. Yet no man will say, that a dissembler or hypocrite does deserve or merit this Reward, but rather punishment.
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And Rewards, we know, are sometimes given freely, out of meer bountie and liberalitie, as well as by way of desert or merit. Yea, it is not properly a Reward, unlesse it be a Gratuitie or Largesse.
And Rewards, we know, Are sometime given freely, out of mere bounty and liberality, as well as by Way of desert or merit. Yea, it is not properly a Reward, unless it be a Gratuity or Largess.
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That which a man works for upon Covenant, or that which he receives by way of hire, is not a Reward, but a just Pay or Stipend; and though it be most true, that God renders to every one according to all his wayes;
That which a man works for upon Covenant, or that which he receives by Way of hire, is not a Reward, but a just Pay or Stipend; and though it be most true, that God renders to every one according to all his ways;
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yea he bestowes Eternal Life, or the Life of Glorie upon none, upon whom he doth not first bestow the Reward of Grace. The Kingdom of Grace is but the Entrance into the Kingdom of Glorie.
yea he bestows Eternal Life, or the Life of Glory upon none, upon whom he does not First bestow the Reward of Grace. The Kingdom of Grace is but the Entrance into the Kingdom of Glory.
so that all their Arguments, which they draw from this Topick, that Eternal Life is called NONLATINALPHABET or Merces, and may therefore be merited by us, are altogether groundless:
so that all their Arguments, which they draw from this Topic, that Eternal Life is called or Merces, and may Therefore be merited by us, Are altogether groundless:
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But I am perswaded, that he took this upon trust from some idle or ignorant Scholler, whom he had imployed to rake testimonies for his present purpose.
But I am persuaded, that he took this upon trust from Some idle or ignorant Scholar, whom he had employed to rake testimonies for his present purpose.
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If his leisure had served him to look upon the Circumstances of the Text with his own eyes, he might clearly have seen, that our Saviour there speaks not of Eternal Life, or of the Reward or Gift of God, but of that Hire, which is due unto the Preachers of the Gospel from such as are instructed in the Gospel.
If his leisure had served him to look upon the circumstances of the Text with his own eyes, he might clearly have seen, that our Saviour there speaks not of Eternal Life, or of the Reward or Gift of God, but of that Hire, which is due unto the Preachers of the Gospel from such as Are instructed in the Gospel.
The second is, 2 Thess. 1. 4. We our selves (saith he) glory in you in the Churches of God for your patience and faith in all your persecutions and tribulations that ye endure, which is a manifest token of the righteous Judgment of God, that ye may be counted Worthy of the Kingdom of God; For which ye also suffer.
The second is, 2 Thess 1. 4. We our selves (Says he) glory in you in the Churches of God for your patience and faith in all your persecutions and tribulations that you endure, which is a manifest token of the righteous Judgement of God, that you may be counted Worthy of the Kingdom of God; For which you also suffer.
This last Testimony affords them A new Topick or Frame of Arguments, which they draw from this and the like places, wherein, The works or righteousness of the Saints are assigned as True Causes,
This last Testimony affords them A new Topic or Frame of Arguments, which they draw from this and the like places, wherein, The works or righteousness of the Saints Are assigned as True Causes,
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So our Saviour saith in the Final Sentence, Math. 25. 34. Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world.
So our Saviour Says in the Final Sentence, Math. 25. 34. Come you blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the world.
Ye are Therefore blessed of my Father, ye shall Therefore enter into the Kingdom of Heaven, Because ye have done these and the like good Works out of your Love and Charitie towards me.
You Are Therefore blessed of my Father, you shall Therefore enter into the Kingdom of Heaven, Because you have done these and the like good Works out of your Love and Charity towards me.
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5. To the latter Objections or frame of Arguments drawn from these and the like places, For I was an hungry and you gave me meat, &c. Calvin makes Answer;
5. To the latter Objections or frame of Arguments drawn from these and the like places, For I was an hungry and you gave me meat, etc. calvin makes Answer;
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For the particles used, in all the places alleged by them, are Conjunctions not Copulative or Connexive but Causal. And it may seem harsh to say That some conjunction causal doth not import a causalitie. It is true;
For the particles used, in all the places alleged by them, Are Conjunctions not Copulative or Connexive but Causal. And it may seem harsh to say That Some conjunction causal does not import a causality. It is true;
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Oft-times again, they import no Efficacious causalitie of the thing it self, but only Causam sine qua non, that is, some necessary means or condition without which the Prime and Principal cause doth not produce its Effect.
Ofttimes again, they import no Efficacious causality of the thing it self, but only Causam sine qua non, that is, Some necessary means or condition without which the Prime and Principal cause does not produce its Effect.
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To give you examples or Instances of both these observations. If there should come into This or the like Corporation, A stranger, who knowes not any Magistrate by sight, he would say, surely this is the chief Magistrate, Because all others give place unto him, because the Ensignes of Authoritie are carried before him.
To give you Examples or Instances of both these observations. If there should come into This or the like Corporation, A stranger, who knows not any Magistrate by sighed, he would say, surely this is the chief Magistrate, Because all Others give place unto him, Because the Ensigns of authority Are carried before him.
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Here the word, Because, must necessarily denote A true cause, but not the cause why he is the chief Magistrate (for that is only his true and just Election:) What cause doth it then denote? The cause of his knowledge of him to be the chief Magistrate.
Here the word, Because, must necessarily denote A true cause, but not the cause why he is the chief Magistrate (for that is only his true and just Election:) What cause does it then denote? The cause of his knowledge of him to be the chief Magistrate.
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As others giving place unto him, or the carrying of the Ensignes of Authority before him, is not the cause why this or that man is the chief Magistrate for the time being,
As Others giving place unto him, or the carrying of the Ensigns of authority before him, is not the cause why this or that man is the chief Magistrate for the time being,
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so was not her Love the cause of the forgiveness of her sins, which by our adversaries confession being of Free Grace, and of the First Grace which was bestowed upon her, could not be merited or deserved. Howbeit the manner of expressing of her loue by washing his feet with her tears,
so was not her Love the cause of the forgiveness of her Sins, which by our Adversaries Confessi being of Free Grace, and of the First Grace which was bestowed upon her, could not be merited or deserved. Howbeit the manner of expressing of her love by washing his feet with her tears,
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6. Sometimes again, this Particle, For, or the like causal speech, imports only a subordinate or instrumental cause, or A necessary means or condition required, without which, the Positive, the Principal and only efficacious cause (especially if it work freely) doth not produce its intended Effect.
6. Sometime again, this Particle, For, or the like causal speech, imports only a subordinate or instrumental cause, or A necessary means or condition required, without which, the Positive, the Principal and only efficacious cause (especially if it work freely) does not produce its intended Effect.
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Suppose a great and potent Prince out of his own meer motion and free grace should proclaim a pardon to an Army of Traytors and Rebels which had in Justice deserved death:
Suppose a great and potent Prince out of his own mere motion and free grace should proclaim a pardon to an Army of Traitors and Rebels which had in justice deserved death:
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if a man should ask What is the cause or reason why the Law doth not proceed against them? no other cause could be assigned, besides the gracious favour of the Prince.
if a man should ask What is the cause or reason why the Law does not proceed against them? no other cause could be assigned, beside the gracious favour of the Prince.
whereas others which were included in the same pardon are exiled or put to death? The speech would be proper and in its kinde Truly causal, if we should say, the one part submitted themselves and craved allowance of their pardon,
whereas Others which were included in the same pardon Are exiled or put to death? The speech would be proper and in its kind Truly causal, if we should say, the one part submitted themselves and craved allowance of their pardon,
For it is to be presumed, that no Prince being able to quell his rebellious adversaries will suffer any to enjoy the benefit of a General Pardon (how freely soever it be granted) unlesse they submit themselves unto it,
For it is to be presumed, that no Prince being able to quell his rebellious Adversaries will suffer any to enjoy the benefit of a General Pardon (how freely soever it be granted) unless they submit themselves unto it,
So then the not-submission or continuance in rebellion is The true and Positive Cause why the one sort enjoy no benefit of the General Pardon, but are more severely dealt withall for rejecting the princes Grace then they should have been dealt withall if no Pardon had been granted.
So then the not-submission or Continuance in rebellion is The true and Positive Cause why the one sort enjoy no benefit of the General Pardon, but Are more severely dealt withal for rejecting the Princes Grace then they should have been dealt withal if no Pardon had been granted.
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7. But how freely soever, the General pardon be issued out, or the Kingdom of Heaven be either promised or really bestowed (and it is as freely bestowd or given as it is promised) the free gift,
7. But how freely soever, the General pardon be issued out, or the Kingdom of Heaven be either promised or really bestowed (and it is as freely bestowed or given as it is promised) the free gift,
The humble submission of the other, and their penitence for their former misdeeds, is Causa sine qua non, that is, a necessarie means or Condition, without which the Prince (how gracious soever) would not suffer them to enjoy the benefit of their Pardon, would not restore them to their blood, would not advance them to greater dignities.
The humble submission of the other, and their penitence for their former misdeeds, is Causa sine qua non, that is, a necessary means or Condition, without which the Prince (how gracious soever) would not suffer them to enjoy the benefit of their Pardon, would not restore them to their blood, would not advance them to greater dignities.
All of us were Traytors and Rebels against the Great God and King of Heaven, who is better able to quell the whole host of mankinde than any Prince his meanest Rebellious subjects;
All of us were Traitors and Rebels against the Great God and King of Heaven, who is better able to quell the Whole host of mankind than any Prince his Meanest Rebellious subject's;
and advanced to greater dignitie then Adam in Paradise enjoyed? no other true cause can be assigned of these Effects besides The meer grace and mercy of the Almighty Judge.
and advanced to greater dignity then Adam in Paradise enjoyed? no other true cause can be assigned of these Effects beside The mere grace and mercy of the Almighty Judge.
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whereas others rejected it, and sleighted such Proclamations or significations of it, as the God of mercy and compassion had given out, not to this or that man only, but To all the World. So that the Omission of those good works which our Saviour mentions in the final sentence, is the true cause why the wicked are excluded from all benefit of it.
whereas Others rejected it, and sleighted such Proclamations or significations of it, as the God of mercy and compassion had given out, not to this or that man only, but To all the World. So that the Omission of those good works which our Saviour mentions in the final sentence, is the true cause why the wicked Are excluded from all benefit of it.
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The performance of the same works (as feeding of the hungry, visitation of the sick &c.) is the Instrumental cause, or means subordinate to the Principal cause, why Christs sheep are suffered or admitted to enjoy the benefit of the same free Pardon; but no cause at all why the Pardon was proclaimed,
The performance of the same works (as feeding of the hungry, Visitation of the sick etc.) is the Instrumental cause, or means subordinate to the Principal cause, why Christ sheep Are suffered or admitted to enjoy the benefit of the same free Pardon; but no cause At all why the Pardon was proclaimed,
before they could merit any thing at the hands of men, much lesse at the hand of God, either de Congruo or de Condigno: For all merit supposeth some precedent work,
before they could merit any thing At the hands of men, much less At the hand of God, either de Congruo or de Condigno: For all merit Supposeth Some precedent work,
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for I was an hungry and you gave me meat, &c. Now if to suffer stub born malefactors to enjoy the benefit of a gracious Pardon cannot stand with the Majestie of an earthly Prince;
for I was an hungry and you gave me meat, etc. Now if to suffer stub born malefactors to enjoy the benefit of a gracious Pardon cannot stand with the Majesty of an earthly Prince;
much lesse can it stand with the infinite Majestie of the Eternal Judge to permit impenitent sinners to enjoy the benefit and the full redemption purchased by Christ,
much less can it stand with the infinite Majesty of the Eternal Judge to permit impenitent Sinners to enjoy the benefit and the full redemption purchased by christ,
Both because no unclean thing can enter there, and because as the Redemption is a Redemption from the service of sin to the service of righteousness;
Both Because no unclean thing can enter there, and Because as the Redemption is a Redemption from the service of since to the service of righteousness;
This answer to their later Topick or Frame of Arguments (for our Admission into Eternal Life) drawn from the Causal Form of speech, will bring forth a punctual Answer to the other General Head or Root of Arguments, taken from those places of Scripture, wherein is said, that We are accounted worthy of Eternal Life.
This answer to their later Topic or Frame of Arguments (for our Admission into Eternal Life) drawn from the Causal From of speech, will bring forth a punctual Answer to the other General Head or Root of Arguments, taken from those places of Scripture, wherein is said, that We Are accounted worthy of Eternal Life.
All that shall enter into the Kingdom of Heaven, must be such as Deus dignabitur, that is, such as God shall vouchsafe or deign to accept in mercy, or not accompt altogether Unworthy of his Free Pardon purchased by the merits of Christ, or of the benefits of it, which are alwayes actually bestowed, not only For Christs merits, but in Christ and through Christ, that is,
All that shall enter into the Kingdom of Heaven, must be such as Deus dignabitur, that is, such as God shall vouchsafe or deign to accept in mercy, or not account altogether Unworthy of his Free Pardon purchased by the merits of christ, or of the benefits of it, which Are always actually bestowed, not only For Christ merits, but in christ and through christ, that is,
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The Greek writers (especially their Ecclesiastick writers, who most accurately follow the true sense and Character of the New Testament, which was first written in Greek) accurately distinguish betwixt NONLATINALPHABET, and NONLATINALPHABET, and NONLATINALPHABET.
The Greek writers (especially their Ecclesiastic writers, who most accurately follow the true sense and Character of the New Testament, which was First written in Greek) accurately distinguish betwixt, and, and.
To this purpose there is an Ecclesiastick Canon in the Greek Church, which commends the ingenuity of such as shall acknowledge themselves be NONLATINALPHABET, that is,
To this purpose there is an Ecclesiastic Canon in the Greek Church, which commends the ingenuity of such as shall acknowledge themselves be, that is,
But if any man should say he were NONLATINALPHABET, that is, Unworthy of such preferment, the Canon takes it as a presumption, that he is not to be admitted unto it,
But if any man should say he were, that is, Unworthy of such preferment, the Canon Takes it as a presumption, that he is not to be admitted unto it,
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Now to be NONLATINALPHABET in the language of the Holy Ghost, is somewhat more, then to be NONLATINALPHABET, that is, to be in no wise worthy of the preferment, which he seekes for, or enjoyes.
Now to be in the language of the Holy Ghost, is somewhat more, then to be, that is, to be in no wise worthy of the preferment, which he seeks for, or enjoys.
Acts 13. 46. But seeing you put the word of God from you, and Judge your selves to be Unworthy (NONLATINALPHABET) of eternal life, Lo we turn unto the Gentiles.
Acts 13. 46. But seeing you put the word of God from you, and Judge your selves to be Unworthy () of Eternal life, Lo we turn unto the Gentiles.
And this exclusion of the Jews, and admission of the Gentiles unto everlasting life, or unto the means or pledges of it, was but the accomplishment of our Saviours Parable, Matth. 22. ver. 8. Then saith He to his servants, the wedding is ready,
And this exclusion of the jews, and admission of the Gentiles unto everlasting life, or unto the means or pledges of it, was but the accomplishment of our Saviors Parable, Matthew 22. ver. 8. Then Says He to his Servants, the wedding is ready,
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And it is worth your nothing, that in Two of Cardinal Bellarmines forecited Allegations, the One, Luke 20. ver. 25. The Other, 2 Thess. 1. 4. is said, not such as are Worthy, but such as shall be,
And it is worth your nothing, that in Two of Cardinal Bellarmines forecited Allegations, the One, Lycia 20. ver. 25. The Other, 2 Thess 1. 4. is said, not such as Are Worthy, but such as shall be,
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for to say, That Christs righteousness is imputed to us, is all one, as to say, his righteousnesse shall go upon our accompt, or that we shall not be uncapable of his Merits.
for to say, That Christ righteousness is imputed to us, is all one, as to say, his righteousness shall go upon our account, or that we shall not be uncapable of his Merits.
8. The Second was, The Confirmation of the Doctrine joyntly maintained by all reformed Churches, which (for the present) we shall confirm from One place of Scripture (only, besides the Words of the Text, Rom. 6. 23.) and that is, Rom. 8, 18. I reckon (saith the Apostle,
8. The Second was, The Confirmation of the Doctrine jointly maintained by all reformed Churches, which (for the present) we shall confirm from One place of Scripture (only, beside the Words of the Text, Rom. 6. 23.) and that is, Rom. 8, 18. I reckon (Says the Apostle,
or I give it up as upon an account) that the sufferings of this present time, are Not Worthy [ NONLATINALPHABET ] to be compared with the glory, that shall be revealed in us.
or I give it up as upon an account) that the sufferings of this present time, Are Not Worthy [ ] to be compared with the glory, that shall be revealed in us.
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If any Works of men Regenerate were Meritorious or Worthy of Eternal Life, These, by our adversaries confession, should be the sufferings of Holy Martyrs, specially of such Glorious Martyrs as St. Paul was;
If any Works of men Regenerate were Meritorious or Worthy of Eternal Life, These, by our Adversaries Confessi, should be the sufferings of Holy Martyrs, specially of such Glorious Martyrs as Saint Paul was;
But the grievous and most patient sufferings of the Apostles themselves are here adjudged by our Apostle to be altogether Unworthy of the Glory that shall be revealed, in respect of Gods Justice;
But the grievous and most patient sufferings of the Apostles themselves Are Here adjudged by our Apostle to be altogether Unworthy of the Glory that shall be revealed, in respect of God's justice;
But have they no Answer to this Objection? Yes, Cardinal Bellarmine (the only man, which ever that Church had for traversing the Testimonie or verdict of Scriptures, alleadged by our Writers) hath Two in store,
But have they no Answer to this Objection? Yes, Cardinal Bellarmine (the only man, which ever that Church had for traversing the Testimony or verdict of Scriptures, alleged by our Writers) hath Two in store,
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That our Apostle in this place, Rom. 8. 18. doth speak of the Substance of works done by just and holy men, not of the absolute Proportion between them and the glory, which shall be revealed.
That our Apostle in this place, Rom. 8. 18. does speak of the Substance of works done by just and holy men, not of the absolute Proportion between them and the glory, which shall be revealed.
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First, in the sufferings of our Saviour, which were but temporary, and no way comparable for duration of time with the everlasting pains of hell, which without his sufferings we all should have suffered;
First, in the sufferings of our Saviour, which were but temporary, and no Way comparable for duration of time with the everlasting pains of hell, which without his sufferings we all should have suffered;
or other good works of just and holy men do proceed, may make up that defect, which they apparently have in respect of their short duration or continuance. His Second Instance is;
or other good works of just and holy men do proceed, may make up that defect, which they apparently have in respect of their short duration or Continuance. His Second Instance is;
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that the pleasures or contentments of sin are in no wise comparable to the everlasting torments of hell, which yet these momentary pleasures justly deserve for the contempt of God and his commandements,
that the pleasures or contentment's of since Are in no wise comparable to the everlasting torments of hell, which yet these momentary pleasures justly deserve for the contempt of God and his Commandments,
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and for quality not infinite, did make a full satisfaction for the sins of mankind, because the Person of the sufferer was truly and absolutely infinite;
and for quality not infinite, did make a full satisfaction for the Sins of mankind, Because the Person of the sufferer was truly and absolutely infinite;
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His Second Instance though it include no such gross incogitancie, as the former, nevertheless it is involved in an error, too common, not only to the Romanist,
His Second Instance though it include no such gross incogitancy, as the former, nevertheless it is involved in an error, too Common, not only to the Romanist,
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For the pleasures of sin, though but temporary, deserve eternal death (betwixt which and them (in themselves considered) there is no just proportion;) But the True Reason,
For the pleasures of since, though but temporary, deserve Eternal death (betwixt which and them (in themselves considered) there is no just proportion;) But the True Reason,
why they justly deserve this death, is, because men by continuing in sin, and by following the pleasures of it, do reject or put from them the promises of Eternal Life, betwixt which and everlasting death there is a just proportion.
why they justly deserve this death, is, Because men by Continuing in since, and by following the pleasures of it, do reject or put from them the promises of Eternal Life, betwixt which and everlasting death there is a just proportion.
And when Life and Death everlasting are proposed unto us, the One out of Mercie, the other out of Justice, it is most Just dealing with God, to give such as chuse the pleasures of sin before the Fruits of Holiness, the native issue of their choice:
And when Life and Death everlasting Are proposed unto us, the One out of Mercy, the other out of justice, it is most Just dealing with God, to give such as choose the pleasures of since before the Fruits of Holiness, the native issue of their choice:
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But now that Adam hath sinned, and made himself and his posterity subject unto everlasting death, doth not this Original Sin or every Actual Sin, which issueth from it, deserve everlasting death? Yes, they do;
But now that Adam hath sinned, and made himself and his posterity Subject unto everlasting death, does not this Original since or every Actual since, which issueth from it, deserve everlasting death? Yes, they do;
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But this free Pardon being presupposed, and being proclaimed unto the world, it is not Sin Original, or the Positive sins of men in themselves considered, which bring everlasting death upon them, but their wilful neglect or slighting of Gods mercy promised in Christ (or of the means, which God affords them for attaining this mercy) which leaves them without Excuse or Apology;
But this free Pardon being presupposed, and being proclaimed unto the world, it is not since Original, or the Positive Sins of men in themselves considered, which bring everlasting death upon them, but their wilful neglect or slighting of God's mercy promised in christ (or of the means, which God affords them for attaining this mercy) which leaves them without Excuse or Apology;
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From what original then doth the condemnation of the world proceed? Our Saviour tels us, ver. 19. This is the condemnation, that light is come into the world,
From what original then does the condemnation of the world proceed? Our Saviour tells us, ver. 19. This is the condemnation, that Light is come into the world,
It is not then the works of darkness in themselves considered, but considered with mens love unto them or delight in them, that doth induce a neglect or hate of light, which brings condemnation upon the world.
It is not then the works of darkness in themselves considered, but considered with men's love unto them or delight in them, that does induce a neglect or hate of Light, which brings condemnation upon the world.
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albeit they proceed from Sin Original, much lesse shall the good Works of Gods Saints, albeit they proceed from Grace, procure or deserve everlasting life.
albeit they proceed from since Original, much less shall the good Works of God's Saints, albeit they proceed from Grace, procure or deserve everlasting life.
11. This difference betwixt the Title, which Bad works have to Death, and the Want of Title, which the Best works have to Life Everlasting, is most significantly exprest by St. Paul, Rom. 6. 23. The wages of sin is death, saith He,
11. This difference betwixt the Title, which Bad works have to Death, and the Want of Title, which the Best works have to Life Everlasting, is most significantly expressed by Saint Paul, Rom. 6. 23. The wages of since is death, Says He,
the Apostle, questionless, would have said, it had been, if not NONLATINALPHABET the wages, yet NONLATINALPHABET, the Reward of Holinesse. But in as much as this word Reward sometimes includes Rationem dati, something given as well as taken, not alwayes a Reward of meer bounty,
the Apostle, questionless, would have said, it had been, if not the wages, yet, the Reward of Holiness. But in as much as this word Reward sometime includes Rationem Dati, something given as well as taken, not always a Reward of mere bounty,
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therefore the Apostle doth not say, it is the Reward of Holinesse or the Reward of God; Nor doth he say, it is NONLATINALPHABET, which properly signifies A Gift, for Gifts,
Therefore the Apostle does not say, it is the Reward of Holiness or the Reward of God; Nor does he say, it is, which properly signifies A Gift, for Gifts,
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though freely given in kindness, and not by Covenant, may be mutual, and may include a kind of merit de congruo; as we say, One Kindnesse requires another like;
though freely given in kindness, and not by Covenant, may be mutual, and may include a kind of merit de Congruo; as we say, One Kindness requires Another like;
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The Text Heb. 6. 10. [ God is not unjust, &c. ] expounded. The Questions about Merits & about Justification have the same Issue. The Romish Doctrine of Merit derogates from Christs Merits.
The Text Hebrew 6. 10. [ God is not unjust, etc. ] expounded. The Questions about Merits & about Justification have the same Issue. The Romish Doctrine of Merit derogates from Christ Merits.
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Confidence in merit, and too Hasty perswasion, that we be The Favorites of God; Two Rocks. God, in punishing Godly men, respects their former Good Works.
Confidence in merit, and too Hasty persuasion, that we be The Favorites of God; Two Rocks. God, in punishing Godly men, respects their former Good Works.
and this, in the Greek, is exprest by the word NONLATINALPHABET, used here by St. Paul; That The Favour of God cannot be merite by any works of man, is out of Question.
and this, in the Greek, is expressed by the word, used Here by Saint Paul; That The Favour of God cannot be merit by any works of man, is out of Question.
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The Question then is, Whether the Effects or Impressions of Gods eternal Favour to us, may be deserved or merited by us? Or, seeing the Degrees or Parts of Grace inherent be many, it is Controversed between the Romish Church and us, Whether any parts of this Grace can be deserved or merited by us.
The Question then is, Whither the Effects or Impressions of God's Eternal Favour to us, may be deserved or merited by us? Or, seeing the Degrees or Parts of Grace inherent be many, it is Controversed between the Romish Church and us, Whither any parts of this Grace can be deserved or merited by us.
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But the Second, Third, or Fourth Grace, or Degrees of Grace, may (in their divinity) be merited, through the Virtue or Excellencie of the First Grace or First Degree of Grace,
But the Second, Third, or Fourth Grace, or Degrees of Grace, may (in their divinity) be merited, through the Virtue or Excellency of the First Grace or First Degree of Grace,
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and the Full Growth or increase of it there is, as Cardinal Bellarmine alleadgeth, a True proportion, though no Equalitie: And therefore there may be some Ground of Merit for the increase of Grace, though not for the first beginning of it.
and the Full Growth or increase of it there is, as Cardinal Bellarmine allegeth, a True proportion, though no Equality: And Therefore there may be Some Ground of Merit for the increase of Grace, though not for the First beginning of it.
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and if it did thus grow without any interruption or default on our parts, there might be some pretence for merit, or some probabilitie at least, that the fruits of Grace so growing should be Ours, or so far Ours, as we are our selves;
and if it did thus grow without any interruption or default on our parts, there might be Some pretence for merit, or Some probability At least, that the fruits of Grace so growing should be Ours, or so Far Ours, as we Are our selves;
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And is it possible, that we should deserve or merit the increase or fruits of that Grace, whose growth (in spring) is oft-times blasted or hindred through our negligence or wilfull default? This They do not say;
And is it possible, that we should deserve or merit the increase or fruits of that Grace, whose growth (in spring) is ofttimes blasted or hindered through our negligence or wilful default? This They do not say;
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This (in congruity of Reason They cannot say,) Who deny, that Grace once implanted in us cannot be displanted, can admit no intercision in its substance or Being; however it may admit interruptions in its growth, or some decay or waning.
This (in congruity of Reason They cannot say,) Who deny, that Grace once implanted in us cannot be displanted, can admit no intercision in its substance or Being; however it may admit interruptions in its growth, or Some decay or waning.
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and yet may be recovered again, but lost or expelled it cannot be without the default or negligence, without some mortal default or negligence of him, who had it in his custody.
and yet may be recovered again, but lost or expelled it cannot be without the default or negligence, without Some Mortal default or negligence of him, who had it in his custody.
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And yet being so lost, they hold, the like Grace, may be gotten again, and the Grace so gotten and recovered they call The second Grace, and if it be twice lost and so recovered, it is The third Grace. The Question then is How the second, third,
And yet being so lost, they hold, the like Grace, may be got again, and the Grace so got and recovered they call The second Grace, and if it be twice lost and so recovered, it is The third Grace. The Question then is How the second, third,
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The first Grace being lost (though lost it cannot be without their default that had it) the second Grace (in their Divinity) may be merited de Congruo in congruity.
The First Grace being lost (though lost it cannot be without their default that had it) the second Grace (in their Divinity) may be merited de Congruo in congruity.
And this is A strange Tenet, that seeing the First Grace cannot be merited by any works of ours, either de Condigno or de Congruo (that is, either out of the true worth of our works,
And this is A strange Tenet, that seeing the First Grace cannot be merited by any works of ours, either de Condigno or de Congruo (that is, either out of the true worth of our works,
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or out of any Congruitie or proportion, which is between them and Grace) the second Grace should be at all merited, when the Grace, which is the Foundation of this merit, is utterly lost;
or out of any Congruity or proportion, which is between them and Grace) the second Grace should be At all merited, when the Grace, which is the Foundation of this merit, is utterly lost;
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Yet thus to hold they are inforced, if they wil speak consequently to their other Tenets or Positions concerning the merit of works done out of Grace or charitie.
Yet thus to hold they Are enforced, if they will speak consequently to their other Tenets or Positions Concerning the merit of works done out of Grace or charity.
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For many of their Arguments, which they bring for confirmation of their merits in General, do either conclude, That the Second Grace may be merited or awarded by the course of Gods justice, not of mercie only;
For many of their Arguments, which they bring for confirmation of their merits in General, do either conclude, That the Second Grace may be merited or awarded by the course of God's Justice, not of mercy only;
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3. The Especial, or (as some think) the Only place of Scripture, which can with probability be alledged for the Revival of Merits, after the Grace, from which these merits did spring, is utterly extinguished, is that, Heb. 6. 9, 10. But beloved we are perswaded better things of you,
3. The Especial, or (as Some think) the Only place of Scripture, which can with probability be alleged for the Revival of Merits, After the Grace, from which these merits did spring, is utterly extinguished, is that, Hebrew 6. 9, 10. But Beloved we Are persuaded better things of you,
In the formet verses the Apostle had threatned them with the danger of that Irremissible sin, which they call The sin against the Holy Ghost, into which no man can fall but by forsaking the works of his First Love.
In the formet Verses the Apostle had threatened them with the danger of that Irremissible since, which they call The since against the Holy Ghost, into which no man can fallen but by forsaking the works of his First Love.
He grounds his hopes (as the Advocates for the Romish Church contend) not so much upon Gods Free mercie or Favour, by which only the First Grace was bestowed upon them,
He grounds his hope's (as the Advocates for the Romish Church contend) not so much upon God's Free mercy or Favour, by which only the First Grace was bestowed upon them,
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Then, the Recovery of their former estate, or the prevention of that Apostasie, into which they were falling, was more from the merit of their former works, then from Gods Free Mercie or Grace.
Then, the Recovery of their former estate, or the prevention of that Apostasy, into which they were falling, was more from the merit of their former works, then from God's Free Mercy or Grace.
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For God is not unrighteous to forget your work and labour of love, which ye have shewed towards his name, in that ye have ministred to the Saints, and do minister.
For God is not unrighteous to forget your work and labour of love, which you have showed towards his name, in that you have ministered to the Saints, and do minister.
and if merits may revive after Grace be lost, then questionless, Whiles Grace continues without interruption or intercision, men may merit more degrees or increase of the same Grace, and so Finally, Everlasting Life, which is here said to be the Grace of God.
and if merits may revive After Grace be lost, then questionless, While Grace continues without interruption or intercision, men may merit more Degrees or increase of the same Grace, and so Finally, Everlasting Life, which is Here said to be the Grace of God.
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Every degree or greater measure of Grace, which we receive, doth flow alike immediatly from the fulness of this inexhaustible Fountain of Grace without any secondary Fountain or Feeders.
Every degree or greater measure of Grace, which we receive, does flow alike immediately from the fullness of this inexhaustible Fountain of Grace without any secondary Fountain or Feeders.
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Because the true and punctual Answer unto it will easily reach all other Arguments, which they can draw from the like Head or Topick, as when it is said, God shall reward us in righteousnesse, or as a righteous Judge, &c. 4. To this Place I Answer, That the word NONLATINALPHABET in Greek, or Justitia in Latine doth sometimes import strict or legal Justice, as it is opposed to mercie, favour, or loving kindness.
Because the true and punctual Answer unto it will Easily reach all other Arguments, which they can draw from the like Head or Topic, as when it is said, God shall reward us in righteousness, or as a righteous Judge, etc. 4. To this Place I Answer, That the word in Greek, or Justitia in Latin does sometime import strict or Legal justice, as it is opposed to mercy, favour, or loving kindness.
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Now so long as he was ignorant that she had conceived by virtue of the Holy Ghost, it had been no injustice, but rather a branch of Legal Justice, to have made her an example, to have had her severely punished;
Now so long as he was ignorant that she had conceived by virtue of the Holy Ghost, it had been no injustice, but rather a branch of Legal justice, to have made her an Exampl, to have had her severely punished;
And if the Romish Church would take Righteousnesse in the same sense in those places, wherein it is said, that he shall reward the Saints as a righteous Iudge, and crown them with Glory;
And if the Romish Church would take Righteousness in the same sense in those places, wherein it is said, that he shall reward the Saints as a righteous Judge, and crown them with Glory;
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That our Apostle doth not say there, though it be most true, NONLATINALPHABET; The God you have to deal withall, you cannot say, is not just; but NONLATINALPHABET, he is not unjust.
That our Apostle does not say there, though it be most true,; The God you have to deal withal, you cannot say, is not just; but, he is not unjust.
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As there is a great difference between not worthy and unworthy, so is there betwixt not Iust and unjust. When our Apostle denies God to be unjust, this Negative is Infinite, and doth include all other branches of Gods Goodness, besides that Justice by which he renders to every man his due;
As there is a great difference between not worthy and unworthy, so is there betwixt not Just and unjust. When our Apostle Denies God to be unjust, this Negative is Infinite, and does include all other branches of God's goodness, beside that justice by which he renders to every man his due;
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5. But whilst they thus contend for the merit of works done by Grace, do they not derogate from the merits of Christ, who is the only fountain of all Grace? We say, They do.
5. But while they thus contend for the merit of works done by Grace, do they not derogate from the merits of christ, who is the only fountain of all Grace? We say, They do.
But if the One of those two effects, which they imagine or conceive, doth derogate more (in true construction) from the merits of Christ, then the supposal or admission of it can add unto them;
But if the One of those two effects, which they imagine or conceive, does derogate more (in true construction) from the merits of christ, then the supposal or admission of it can add unto them;
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We attribute more unto his merits by the admission of One single Effect only, to wit, meer grace, then they do by acknowledgment of Two, to wit, grace it self, and the merit of grace, in us.
We attribute more unto his merits by the admission of One single Effect only, to wit, mere grace, then they do by acknowledgment of Two, to wit, grace it self, and the merit of grace, in us.
For as that which he merited for us, is not ours, but his; so, that which we merit for ourselves, is not His, but Ours. The merit of grace supposeth a Fulnesse or Fountain of grace, and Fountain of grace there is no other but Christ himself;
For as that which he merited for us, is not ours, but his; so, that which we merit for ourselves, is not His, but Ours. The merit of grace Supposeth a Fullness or Fountain of grace, and Fountain of grace there is no other but christ himself;
6. The state of this Question concerning The merits of works, comes to the same issue with that other Great question concering Justification; As whether it be by faith alone, or by faith and works.
6. The state of this Question Concerning The merits of works, comes to the same issue with that other Great question Concerning Justification; As whither it be by faith alone, or by faith and works.
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seeing all the Grace, which we first receive, is bestowed upon us for Christs sake. But they hold withall, that it is the Grace which for Christs sake is bestowed upon us, by which we are formally justified, that is,
seeing all the Grace, which we First receive, is bestowed upon us for Christ sake. But they hold withal, that it is the Grace which for Christ sake is bestowed upon us, by which we Are formally justified, that is,
And this (in their Language) is The remission of sins, for the attaining whereof There needs no imputation of Christs righteousness after Grace be once infused.
And this (in their Language) is The remission of Sins, for the attaining whereof There needs no imputation of Christ righteousness After Grace be once infused.
but being once produced or existent, it excludes the interposition or intervention of any other Cause whatsoever for the production or existence of its formall Effect.
but being once produced or existent, it excludes the interposition or intervention of any other Cause whatsoever for the production or existence of its formal Effect.
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but the water being made scalding hot by the heat of fire, will heat or scald the flesh of of man or other living creature although it be removed from the fire,
but the water being made scalding hight by the heat of fire, will heat or scald the Flesh of of man or other living creature although it be removed from the fire,
then this inconvenience (as I have elsewhere shewed) would necessarily follow, That no man already after this manner justified could say or repeat that Petition in our Lords Prayer [ Forgive us our trespasses,
then this inconvenience (as I have elsewhere showed) would necessarily follow, That no man already After this manner justified could say or repeat that Petition in our lords Prayer [ Forgive us our Trespasses,
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For if our sins be formally remitted by the infusion of grace, and if by the infusion of the same grace we be formally justified, the only true meaning of this Petition is in true Resolution, This;
For if our Sins be formally remitted by the infusion of grace, and if by the infusion of the same grace we be formally justified, the only true meaning of this Petition is in true Resolution, This;
] no lesse then their Doctrine of Justification doth that Petition [ Forgive us our trespasses as we forgive them that trespasse against us, ] For if works done by grace or charitie could truly merit eternal life, the effect of all the three Petitions should be but this, Lord let thy Kingdom of Grace so come unto us, Lord let thy will be so done by us here on earth, that as we have been long debters unto thee for giving thine only Son to die for our sins,
] no less then their Doctrine of Justification does that Petition [ Forgive us our Trespasses as we forgive them that trespass against us, ] For if works done by grace or charity could truly merit Eternal life, the Effect of all the three Petitions should be but this, Lord let thy Kingdom of Grace so come unto us, Lord let thy will be so done by us Here on earth, that as we have been long debtors unto thee for giving thine only Son to die for our Sins,
and for the purchasing of the First Grace unto us, so let us by this grace be inabled to make both Thee and Him debters to us by the merit of this grace, and debters in no meaner a sum then the retribution or payment of Eternal Life.
and for the purchasing of the First Grace unto us, so let us by this grace be enabled to make both Thee and Him debtors to us by the merit of this grace, and debtors in no meaner a sum then the retribution or payment of Eternal Life.
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as our Apostle hath it in this 23. verse, the gift of God, or NONLATINALPHABET, as the Original hath it, the Grace of God; The Apostle might as well have said, that Eternal Life was as truly the wages of our righteousness, as death is the wages of our sin.
as our Apostle hath it in this 23. verse, the gift of God, or, as the Original hath it, the Grace of God; The Apostle might as well have said, that Eternal Life was as truly the wages of our righteousness, as death is the wages of our since.
What then is the Reason why he did not say so? Of this they give us This Reason. Inasmuch (say they) as the First grace, by which we merit the Kingdom of heaven, is freely given us without any merit precedent,
What then is the Reason why he did not say so? Of this they give us This Reason. Inasmuch (say they) as the First grace, by which we merit the Kingdom of heaven, is freely given us without any merit precedent,
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therefore the Kingdom of heaven it self or life eternal, although it be truly merited, yet is called by our Apostle The gift of God, not the stipend or wages of God.
Therefore the Kingdom of heaven it self or life Eternal, although it be truly merited, yet is called by our Apostle The gift of God, not the stipend or wages of God.
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For he doth not say that Eternal Life is the grace of God NONLATINALPHABET, for Christs sake, or for his merit, which might denote only the efficient Cause; but, that it is, the grace of God NONLATINALPHABET in or through Jesus Christ our Lord.
For he does not say that Eternal Life is the grace of God, for Christ sake, or for his merit, which might denote only the efficient Cause; but, that it is, the grace of God in or through jesus christ our Lord.
This imports not the efficient only but the immediat and next Cause of this gift of God, it excludes the interposition or intervention of any Causality whatsoever besides Christ.
This imports not the efficient only but the immediate and next Cause of this gift of God, it excludes the interposition or intervention of any Causality whatsoever beside christ.
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The state of this very Question, Betwixt God the righteous Judge of All, and our own souls or Consciences, or if you will, betwixt our Consciences and us.
The state of this very Question, Betwixt God the righteous Judge of All, and our own Souls or Consciences, or if you will, betwixt our Consciences and us.
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as it was the workmanship of God;) or A Grace conferred upon our nature with its First Being: And A Grace, which could no way be Merited either De condigno, or de congruo.
as it was the workmanship of God;) or A Grace conferred upon our nature with its First Being: And A Grace, which could no Way be Merited either De condigno, or de Congruo.
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Suppose man had continued in this first estate, this had been but a continuance of that free Gift of God, which was bestowed upon him with his beginning.
Suppose man had continued in this First estate, this had been but a Continuance of that free Gift of God, which was bestowed upon him with his beginning.
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If he had been advanced or translated to a better or more perfect estate, this likewise had been a new Free Gift or Grace of God, which could not be Merited by man:
If he had been advanced or translated to a better or more perfect estate, this likewise had been a new Free Gift or Grace of God, which could not be Merited by man:
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and if he had been advanced to any better estate, this had made him a new Debter unto his Maker, it had been more then A Continuance of the former Debt.
and if he had been advanced to any better estate, this had made him a new Debtor unto his Maker, it had been more then A Continuance of the former Debt.
The utmost issue or best effect of all his endeavors could only have made him Capable or not unworthy of the Continuance of Gods Favour and grace, which he most freely extends to all, that do not make themselves Unworthy of them:
The utmost issue or best Effect of all his endeavors could only have made him Capable or not unworthy of the Continuance of God's Favour and grace, which he most freely extends to all, that do not make themselves Unworthy of them:
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That the First Man then was endowed with grace, this was Gods sole Work: That he made himself unworthy of this First Grace, and so lost it, this was his own work. Yet after he had made himself and his posterity thus Unworthy of the First Grace, God bestows a Second upon him, the Grace of Redemption, and this Grace could not be merited by him;
That the First Man then was endowed with grace, this was God's sole Work: That he made himself unworthy of this First Grace, and so lost it, this was his own work. Yet After he had made himself and his posterity thus Unworthy of the First Grace, God bestows a Second upon him, the Grace of Redemption, and this Grace could not be merited by him;
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Let the Advocates then of the Romish Church extol the excellency of Grace unto the Skies or Heavens, whence it descends, we will not in this contradict them,
Let the Advocates then of the Romish Church extol the excellency of Grace unto the Skies or Heavens, whence it descends, we will not in this contradict them,
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but only request them to consider, that the more excellent Grace in it self is, the greater should their condemnation be, that make no better use of it then they do,
but only request them to Consider, that the more excellent Grace in it self is, the greater should their condemnation be, that make no better use of it then they do,
9. But suppose we did stir up this Grace, or suffer our selves to be stirred up by it to good works, to what use or end doth our fruitfulness in Good Works serve? To this end only, that we may not be found unworthy either of the Continuance of Gods Gracious Favour,
9. But suppose we did stir up this Grace, or suffer our selves to be stirred up by it to good works, to what use or end does our fruitfulness in Good Works serve? To this end only, that we may not be found unworthy either of the Continuance of God's Gracious Favour,
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And if this conceit of his own worth, in comparison of other men, had not polluted his works, there is no Question but that he had been more righteous then the Publican,
And if this conceit of his own worth, in comparison of other men, had not polluted his works, there is no Question but that he had been more righteous then the Publican,
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That Form of Prayer or acknowledgment, which the Publican made, would at this day well beseem even those, which have received a greater measure of Grace,
That From of Prayer or acknowledgment, which the Publican made, would At this day well beseem even those, which have received a greater measure of Grace,
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if God should have dealt in Justice with him, was more pathetically humble, then the Publicans was, Dan. 9. 8, 9. Oh Lord, to us belongeth confusion of face, to our Kings, to our Princes,
if God should have dealt in justice with him, was more pathetically humble, then the Publicans was, Dan. 9. 8, 9. O Lord, to us belongeth confusion of face, to our Kings, to our Princes,
He placeth no part of his Confidence in the Merit either of his prayer or fasting, which yet were both excellent works, proceeding from charity, and excellently performed by him:
He places no part of his Confidence in the Merit either of his prayer or fasting, which yet were both excellent works, proceeding from charity, and excellently performed by him:
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10. And yet here I must request the Reader to call that to mind, which hath been often inculcated before, that whensoever our Apostle excludes all works from Justification or Election, he is to be understood only of Confidence in Works, or Conceit of Merit.
10. And yet Here I must request the Reader to call that to mind, which hath been often inculcated before, that whensoever our Apostle excludes all works from Justification or Election, he is to be understood only of Confidence in Works, or Conceit of Merit.
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He excludes not their Presence, but necessarily requires it to our Justification, as to the making of our Election sure, He only denies any Causal Efficiencie in them for procuring these or the like blessings of God;
He excludes not their Presence, but necessarily requires it to our Justification, as to the making of our Election sure, He only Denies any Causal Efficiency in them for procuring these or the like blessings of God;
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but we must do good works before we can renounce them, and we must renounce them in all our suits and pleas, specially for those blessings, which God, out of his Free Grace and mercie, promised us.
but we must do good works before we can renounce them, and we must renounce them in all our suits and pleasant, specially for those blessings, which God, out of his Free Grace and mercy, promised us.
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For so they would never have taught us, as (to my apprehension) they do, that our Election to Eternal life is a more free grace of God then the donation of Eternal life it self,
For so they would never have taught us, as (to my apprehension) they do, that our Election to Eternal life is a more free grace of God then the donation of Eternal life it self,
in whatsoever sense he excludes them from Election or Justification, he excludes them in an higher degree of the same sense, from the Donation of eternal Life;
in whatsoever sense he excludes them from Election or Justification, he excludes them in an higher degree of the same sense, from the Donation of Eternal Life;
so in this specially concerning Merits, I am alwayes jealous of both Readers and Hearers, lest whilst they hear one Error refuted, they take occasion to run into the Contrary.
so in this specially Concerning Merits, I am always jealous of both Readers and Hearers, lest while they hear one Error refuted, they take occasion to run into the Contrary.
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For preventing this inconvenience in this present point I must Request all in the First Place to Observe, that Both of us fully agree in this General, that God is a Rewarder of them that seek him;
For preventing this inconvenience in this present point I must Request all in the First Place to Observe, that Both of us Fully agree in this General, that God is a Rewarder of them that seek him;
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The Second Point which I would commend to all mens Consideration is This, that as our Apostle in the fore-cited place, Heb. 6. doth not ground his hope of those Hebrews recovery upon Gods Justice,
The Second Point which I would commend to all men's Consideration is This, that as our Apostle in the forecited place, Hebrew 6. does not ground his hope of those Hebrews recovery upon God's justice,
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He that makes his personal Election the only Anchor of his Faith, in such temptations as these Hebrews at that time were overtaken with, shall fall into as bad, perhaps a worse, Error,
He that makes his personal Election the only Anchor of his Faith, in such temptations as these Hebrews At that time were overtaken with, shall fallen into as bad, perhaps a Worse, Error,
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This Conceit of merit (though we take men in their best estate, or when they are least conscious of grosser sins) is a Symptom of heathenish pride or ignorance.
This Conceit of merit (though we take men in their best estate, or when they Are least conscious of grosser Sins) is a symptom of Heathenish pride or ignorance.
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But to stay our selves in the consciousness of grievous sins lately committed upon perswasions of our personal Election, is the most dangerous root of Hypocritical Pride that can be planted in our corrupt nature.
But to stay our selves in the consciousness of grievous Sins lately committed upon persuasions of our personal Election, is the most dangerous root of Hypocritical Pride that can be planted in our corrupt nature.
then he doth the like sins in men not as yet regenerate, or in men that have been altogether barren of good works? The true Resolution of this Probleme or Question must be taken from that general rule or Maxime, That God will render to every man according to all his wayes either in Justice or in mercy.
then he does the like Sins in men not as yet regenerate, or in men that have been altogether barren of good works? The true Resolution of this Problem or Question must be taken from that general Rule or Maxim, That God will render to every man according to all his ways either in justice or in mercy.
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for albeit the best works, which we can do, deserve no reward at all, yet his infinite goodness will not suffer the least good works, which we do, to go without his Reward.
for albeit the best works, which we can do, deserve no reward At all, yet his infinite Goodness will not suffer the least good works, which we do, to go without his Reward.
yet they do not sway so much, because whiles he weighes the bad works of men regenerate in the scale of his justice, he weighes the good works, which they have formerly done, in the scale of his mercy and bounty.
yet they do not sway so much, Because while he weighs the bad works of men regenerate in the scale of his Justice, he weighs the good works, which they have formerly done, in the scale of his mercy and bounty.
But as for such as have lived a lewd and godless life, and have made themselves unworthy of his mercy, their grosser sins are weighed in the scale of his Justice without a Counterpoize,
But as for such as have lived a lewd and godless life, and have made themselves unworthy of his mercy, their grosser Sins Are weighed in the scale of his justice without a Counterpoise,
for this he doth not with any respect unto their persons, but with respect unto his own mercy, whereof the one sort are Capable, the other are altogether unworthy.
for this he does not with any respect unto their Persons, but with respect unto his own mercy, whereof the one sort Are Capable, the other Are altogether unworthy.
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And this was the true meaning of our Apostle, and the ground of his Hope or good perswasion of these Hebrews Chap. 6. ver. 9, 10. But we are perswaded better things of you, and things that accompany salvation.
And this was the true meaning of our Apostle, and the ground of his Hope or good persuasion of these Hebrews Chap. 6. ver. 9, 10. But we Are persuaded better things of you, and things that accompany salvation.
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For God is not unrighteous to forget your works and labour of love which ye have shewed towards his name, in that ye have Ministred to the Saints, and do Minister.
For God is not unrighteous to forget your works and labour of love which you have showed towards his name, in that you have Ministered to the Saints, and do Minister.
Three Points. 1. Eternal Life the most Free Gift of God both in Respect of The Donor and of The Donee. 2. Yet doth not the Soveraign Freeness of the Gift exclude all Qualifications in the Donees:
Three Points. 1. Eternal Life the most Free Gift of God both in Respect of The Donor and of The Donee. 2. Yet does not the Sovereign Freeness of the Gift exclude all Qualifications in the Donees:
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rather requires better in them then others which exclude it or themselves from it. (Whether the Kingdom of Heaven was prepared for all or for a certain number.) 3. The first Qualification for Grace is to become as little children.
rather requires better in them then Others which exclude it or themselves from it. (Whither the Kingdom of Heaven was prepared for all or for a certain number.) 3. The First Qualification for Grace is to become as little children.
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That Eternal Life is nor only The gift of God, or as the Vulgar renders the Original Gratia Dei, but NONLATINALPHABET, The gift of God NONLATINALPHABET, that is (as if you would say) The Gift of Gifts, the greatest Gift, and the Freest Gift, that God hath to bestow on mankind for, in, or through Christ Jesus our Lord.
That Eternal Life is nor only The gift of God, or as the vulgar renders the Original Gratia Dei, but, The gift of God, that is (as if you would say) The Gift of Gifts, the greatest Gift, and the Freest Gift, that God hath to bestow on mankind for, in, or through christ jesus our Lord.
The second; that, The Absolute Freedom or graciousness of this Gift doth not exclude all Qualifications of works or inclinations to good works, but only confidence in works.
The second; that, The Absolute Freedom or graciousness of this Gift does not exclude all Qualifications of works or inclinations to good works, but only confidence in works.
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The third is, The Qualification required in all such as hope to receive this Gift; or, The manner how they are to work out their own salvation, that they may be capable,
The third is, The Qualification required in all such as hope to receive this Gift; or, The manner how they Are to work out their own salvation, that they may be capable,
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To the first, That Eternal Life is the Gift of Gifts, or the most free or Gracious Gift, that God hath to bestow on man, may be easily proved from the Conditions required in a Free Gift. And These are Two. The first respects the estate or condition of the Donor, as that he be not tied by any necessitie either natural, moral, or politick to bestow his benevolence.
To the First, That Eternal Life is the Gift of Gifts, or the most free or Gracious Gift, that God hath to bestow on man, may be Easily proved from the Conditions required in a Free Gift. And These Are Two. The First respects the estate or condition of the Donor, as that he be not tied by any necessity either natural, moral, or politic to bestow his benevolence.
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For no operations of the most Holy and Blessed Trinitie besides the Eternal Generation of the Son of God, and the Eternal Procession of the Holy Ghost, have any Natural necessitie in them.
For no operations of the most Holy and Blessed Trinity beside the Eternal Generation of the Son of God, and the Eternal Procession of the Holy Ghost, have any Natural necessity in them.
that is, he so worketh them, he so preserveth and ordereth them, as it was free for him from eternity not to make them, not to preserve them, not so to order them, as he doth.
that is, he so works them, he so Preserveth and Ordereth them, as it was free for him from eternity not to make them, not to preserve them, not so to order them, as he does.
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Indeed to have punished him with everlasting death, unlesse he had wilfully, and through his own default, lost his Orginal righteousness, could not have stood with the righteousness or goodness of God.
Indeed to have punished him with everlasting death, unless he had wilfully, and through his own default, lost his Original righteousness, could not have stood with the righteousness or Goodness of God.
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There was a morall necessity that his Creator should not punish him with everlasting death, unlesse he had transgressed his Law, and made himself unworthy of everlasting life.
There was a moral necessity that his Creator should not Punish him with everlasting death, unless he had transgressed his Law, and made himself unworthy of everlasting life.
after he had justly deserved the contrary, to wit, condemnation unto everlasting death. But this Promise of Redemption through the Womans Seed being freely made;
After he had justly deserved the contrary, to wit, condemnation unto everlasting death. But this Promise of Redemption through the Woman's Seed being freely made;
is not the performance of it on Gods part necessary? Is he not bound by promise to bestow his Grace on all them, to whom he promised Redemption? Though he be Debter unto no man,
is not the performance of it on God's part necessary? Is he not bound by promise to bestow his Grace on all them, to whom he promised Redemption? Though he be Debtor unto no man,
But who is he can make this Plea with God? Who is he, that can truly say, there was any necessity at that time when the promise was made to our first Parents in the Womans Seed, that he should be begotten or born,
But who is he can make this Plea with God? Who is he, that can truly say, there was any necessity At that time when the promise was made to our First Parents in the Woman's Seed, that he should be begotten or born,
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or that he was such a child of promise, from the time of Adams Fall, as Isaac was? And if there were no necessity then, that he should be born, what necessity is there that he should be partaker of Grace after he is born? Or what necessity is there, that after the Grace of Baptism received he should come to be of the number of the Elect? No man can plead any worth or merit in himself for the receiving of Grace;
or that he was such a child of promise, from the time of Adams Fallen, as Isaac was? And if there were no necessity then, that he should be born, what necessity is there that he should be partaker of Grace After he is born? Or what necessity is there, that After the Grace of Baptism received he should come to be of the number of the Elect? No man can plead any worth or merit in himself for the receiving of Grace;
These and the like Favours must still be sought for by the Prayer of Faith; that is, by unfeigned acknowledgement of our own unworthinesse, and of Gods Free Mercie, not only in making the First Decree concerning mans Redemption,
These and the like Favours must still be sought for by the Prayer of Faith; that is, by unfeigned acknowledgement of our own unworthiness, and of God's Free Mercy, not only in making the First decree Concerning men Redemption,
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3. It was no Contradiction in Cardinal Bellarmine (as some conceive it) after he had strongly disputed for Merit of Works, thus to conclude, Tutissimum est, It is the safest way to place our Confidence in the Merits of Christ.
3. It was no Contradiction in Cardinal Bellarmine (as Some conceive it) After he had strongly disputed for Merit of Works, thus to conclude, Tutissimum est, It is the Safest Way to place our Confidence in the Merits of christ.
There had been no Contradiction between his Premisses and Conclusion; For many things, which are unquestionable in Thesi, or in the General, are doubtful or vncertain in Hypothesi, when we come to make particular Application.
There had been no Contradiction between his Premises and Conclusion; For many things, which Are unquestionable in Thessia, or in the General, Are doubtful or uncertain in Hypothesis, when we come to make particular Application.
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This Doctrine is most true in Thesi, That God is faithful in all his promises, that he cannot deny himself, or falsifie his promise; Yet is it not safe for Thee or Me thus to infer:
This Doctrine is most true in Thessia, That God is faithful in all his promises, that he cannot deny himself, or falsify his promise; Yet is it not safe for Thee or Me thus to infer:
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Now Gods promise of eternal Life is not immediately terminated To any mans Person or Individual Entity, but unto such as continue faithful unto the End, or unto such as overcome; as you may observe in many places of Scripture;
Now God's promise of Eternal Life is not immediately terminated To any men Person or Individu Entity, but unto such as continue faithful unto the End, or unto such as overcome; as you may observe in many places of Scripture;
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especially, in the second and third Chapters of The Revelation of St. John. Now it is a great deal more easie for a man to assure himself that he is faithful for the present,
especially, in the second and third Chapters of The Revelation of Saint John. Now it is a great deal more easy for a man to assure himself that he is faithful for the present,
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or victorious in respect of instant temptations, then to assure himself that he shall continue victorious in respect of temptations that may befal him.
or victorious in respect of instant temptations, then to assure himself that he shall continue victorious in respect of temptations that may befall him.
as others have, may forfeit their Interest, as well by Immature Perswasions or Presumptions, that they are of the number of the Elect, as by conceit of Merit or Confidence in works.
as Others have, may forfeit their Interest, as well by Immature Persuasions or Presumptions, that they Are of the number of the Elect, as by conceit of Merit or Confidence in works.
but this Grace being Freely given, and the works performed, it is not Free, but Necessary in respect of Gods Justice, to give eternal Life as the Reward of Works.
but this Grace being Freely given, and the works performed, it is not Free, but Necessary in respect of God's justice, to give Eternal Life as the Reward of Works.
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or not the same Free Power to shew mercie on whom he will, and to harden whom he will, which it is supposed once he had, he should not have the same Power over us, which the Potter hath over his Clay, which is at his free disposal, not only before he works it,
or not the same Free Power to show mercy on whom he will, and to harden whom he will, which it is supposed once he had, he should not have the same Power over us, which the Potter hath over his Clay, which is At his free disposal, not only before he works it,
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I may conclude this Point with Cardinal Bellarmines, Tutissimum est, It is the safest way, the only way, absolutely to rely all our life time upon Gods Free mercie and Grace,
I may conclude this Point with Cardinal Bellarmines, Tutissimum est, It is the Safest Way, the only Way, absolutely to rely all our life time upon God's Free mercy and Grace,
4. The Second Point (to which the Third is annexed or sub-joyned) was, That the Absolute Freedom of this Gift doth not exclude all Qualifications in the parties, on whom it is bestowed,
4. The Second Point (to which the Third is annexed or subjoined) was, That the Absolute Freedom of this Gift does not exclude all Qualifications in the parties, on whom it is bestowed,
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Suppose you, that are Governors of this Corporation, should Found (as God put it in your hearts to do) a Goodly Hospital or Almeshouse at your own proper cost and charges, the Gift would be most Free, a Gracious Gift or Foundation;
Suppose you, that Are Governors of this Corporation, should Found (as God put it in your hearts to do) a Goodly Hospital or Almshouse At your own proper cost and charges, the Gift would be most Free, a Gracious Gift or Foundation;
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not so free or open, for persons so qualified, but otherwise, haughty and proud, as for Widdows or for decayed persons that were pious, humble, modest and ingenuous.
not so free or open, for Persons so qualified, but otherwise, haughty and proud, as for Widows or for decayed Persons that were pious, humble, modest and ingenuous.
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To admit all sorts of people promiscuously into such a Foundation without respect of any Good Qualification, would be an Act of Prodigality or impiety, rather then of Free Bounty or Gracious Charity.
To admit all sorts of people promiscuously into such a Foundation without respect of any Good Qualification, would be an Act of Prodigality or impiety, rather then of Free Bounty or Gracious Charity.
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then we can observe our Saviours Rules, which are but the Copy of them, albeit we made this our chief care and only study? Thus to do, is natural unto him, not so unto us:
then we can observe our Saviors Rules, which Are but the Copy of them, albeit we made this our chief care and only study? Thus to do, is natural unto him, not so unto us:
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If we should say [ That the Kingdom of heaven was prepared for the self same man (Saint Peter for example) from Eternity; And, The kingdom of heaven was not prepared for the same Saint Peter from Eternity: ] we should say no otherwise then the Holy Ghost hath taught us.
If we should say [ That the Kingdom of heaven was prepared for the self same man (Saint Peter for Exampl) from Eternity; And, The Kingdom of heaven was not prepared for the same Saint Peter from Eternity: ] we should say no otherwise then the Holy Ghost hath taught us.
The Inhabitants of this town are not rich, but poor. ] The Rule is generall; that Betwixt an Indefinite Affirmative, and an Indefinite Negative there is no Contradiction.
The Inhabitants of this town Are not rich, but poor. ] The Rule is general; that Betwixt an Indefinite Affirmative, and an Indefinite Negative there is no Contradiction.
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Now though Saint Peter were all his life time One and the same Individual man for Person, if we consider him only as he stands in the Predicament of substance, yet he was not all his life time One and the self same Object in respect of Gods decree of mercy or Judgement, or for the preparation of Eternal life.
Now though Saint Peter were all his life time One and the same Individu man for Person, if we Consider him only as he Stands in the Predicament of substance, yet he was not all his life time One and the self same Object in respect of God's Decree of mercy or Judgement, or for the preparation of Eternal life.
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6. But where doth The Spirit of God teach us this Logick, or thus to distinguish? Matth. 20. ver. 23. Mark 10. 40. The story is plain, save that the one Evangelist saith, It was the mother of Zebedees children;
6. But where does The Spirit of God teach us this Logic, or thus to distinguish? Matthew 20. ver. 23. Mark 10. 40. The story is plain, save that the one Evangelist Says, It was the mother of Zebedee's children;
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The other saith, that the sons themselves (to wit, John and James) came with this Petition unto our Saviour, that The one might sit on the right hand, the other on his left hand in his Kingdom.
The other Says, that the Sons themselves (to wit, John and James) Come with this Petition unto our Saviour, that The one might fit on the right hand, the other on his left hand in his Kingdom.
And it is plain out of Saint Matthew, that the Petition was as well exhibited by the sons, as by the mother; as it is likewise plain by our Saviours Reply;
And it is plain out of Saint Matthew, that the Petition was as well exhibited by the Sons, as by the mother; as it is likewise plain by our Saviors Reply;
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and so he gave it to the Thief upon the Crosse: Or if the Kingdom of heaven were not prepared for them from the beginning of the world, they might not, they could not enter into it. What shall we say then;
and so he gave it to the Thief upon the Cross: Or if the Kingdom of heaven were not prepared for them from the beginning of the world, they might not, they could not enter into it. What shall we say then;
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the very phrase and Character of our Saviours Speech, and the circumstance of the Text should (me thinks) call that Logical Distinction to any mans mind, that had ever learned it, or known it before;
the very phrase and Character of our Saviors Speech, and the circumstance of the Text should (me thinks) call that Logical Distinction to any men mind, that had ever learned it, or known it before;
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The meaning of the Distinction in this particular is this, If we consider James and John with their present Qualifications, it is true that the Kingdom of Heaven was not prepared for them, they could not enter in at the strait gate, that leads unto it,
The meaning of the Distinction in this particular is this, If we Consider James and John with their present Qualifications, it is true that the Kingdom of Heaven was not prepared for them, they could not enter in At the strait gate, that leads unto it,
for God from eternity had excluded pride and ambition from any inheritance in the Kingdom of his Son. But this bad habit or disposition being laid aside,
for God from eternity had excluded pride and ambition from any inheritance in the Kingdom of his Son. But this bad habit or disposition being laid aside,
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Our Saviours Answer unto them imports no more then Saint Peter doth, when he saith, Deus dat gratiam humilibus, sed resistit superbis, God giveth grace to the humble, but resisteth the proud;
Our Saviors Answer unto them imports no more then Saint Peter does, when he Says, Deus that gratiam Humilibus, sed resistit superbis, God gives grace to the humble, but Resisteth the proud;
and from this particular took occasion, not only to teach James and John, but the other Ten also, the necessitie of humility, as a qualification without which no man shall enter into the Kingdom of Heaven, either into the Kingdom of Grace in this life,
and from this particular took occasion, not only to teach James and John, but the other Ten also, the necessity of humility, as a qualification without which no man shall enter into the Kingdom of Heaven, either into the Kingdom of Grace in this life,
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7. For albeit the other Ten did much mislike this ambitious humour of James and John; yet (as one observes) that, Diogenes Calcavit fastum Platonis cum majori fastu:
7. For albeit the other Ten did much mislike this ambitious humour of James and John; yet (as one observes) that, Diogenes Calcavit fastum Plato's cum majori Fastu:
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So the Ten Apostles bewray more then a spice of the like ambitious humour in themselves by the manner of their mislike or indignation at the Petition of James and John. Unwilling they were to give place and precedence unto them,
So the Ten Apostles bewray more then a spice of the like ambitious humour in themselves by the manner of their mislike or Indignation At the Petition of James and John. Unwilling they were to give place and precedence unto them,
and he took a child, and set him in the midst of them, and when he had taken him in his arms, he said unto them, whosoever shall receive one of such children in my name, receiveth me,
and he took a child, and Set him in the midst of them, and when he had taken him in his arms, he said unto them, whosoever shall receive one of such children in my name, receives me,
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and whosoever shall receive me, receiveth not me, but him that sent me. This admonition you see doth equally concern all the Twelve: not James and John alone.
and whosoever shall receive me, receives not me, but him that sent me. This admonition you see does equally concern all the Twelve: not James and John alone.
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We must so demean our selves towards our heavenly Father, out of knowledge and deliberation, as little children do themselves towards their earthly parents out of simplicity or instinct of nature. In respect of malice towards.
We must so demean our selves towards our heavenly Father, out of knowledge and deliberation, as little children do themselves towards their earthly Parents out of simplicity or instinct of nature. In respect of malice towards.
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The Knowledge, wherein we must in this Case exceed little children, must be out of the consciousness of this our Impotencie or infirmitie to frame our Petitions unto God with the Prophet, Psal. 51. 2. Wash me throughly from my iniquity,
The Knowledge, wherein we must in this Case exceed little children, must be out of the consciousness of this our Impotency or infirmity to frame our Petitions unto God with the Prophet, Psalm 51. 2. Wash me thoroughly from my iniquity,
To make us more careful by the knowledge of this our infirmitie continually to use that or the like prayer, Prevent us, O Lord, in all our doings with thy gracious favour,
To make us more careful by the knowledge of this our infirmity continually to use that or the like prayer, Prevent us, Oh Lord, in all our doings with thy gracious favour,
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If we truly acknowledge our selves to be but Little Children, we cannot but know, that without his preventing Grace we must still wallow in our natural filthiness and uncleanness, that without his Concomitant Grace we cannot stand,
If we truly acknowledge our selves to be but Little Children, we cannot but know, that without his preventing Grace we must still wallow in our natural filthiness and uncleanness, that without his Concomitant Grace we cannot stand,
or when we hunger and thirst after righteousness, But power we have none after Grace received to give satisfaction to this hunger and thirst after good things:
or when we hunger and thirst After righteousness, But power we have none After Grace received to give satisfaction to this hunger and thirst After good things:
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The best knowledge that in this Case we have, is, To Beg Food Convenient at our heavenly Fathers hands in that or the like Form of Prayer, Give us this day our daily bread.
The best knowledge that in this Case we have, is, To Beg Food Convenient At our heavenly Father's hands in that or the like From of Prayer, Give us this day our daily bred.
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Little Children again if they be exposed to cold, or heat, or any other danger, that may accrew from hostile or ravenous creatures, have no power or strength to defend themselves, all that they can do is but to cry for help from others.
Little Children again if they be exposed to cold, or heat, or any other danger, that may accrue from hostile or ravenous creatures, have no power or strength to defend themselves, all that they can do is but to cry for help from Others.
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Lastly, albeit we must exceed Little Children in the acknowledgment of our infirmities, and though our capacities to conceive these and the like forms of prayer be greater then theirs,
Lastly, albeit we must exceed Little Children in the acknowledgment of our infirmities, and though our capacities to conceive these and the like forms of prayer be greater then theirs,
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yet in respect of most particulars we are in this too like Little Children, that we know not how to pray, or ask those things, which for the present we stand most in need of.
yet in respect of most particulars we Are in this too like Little Children, that we know not how to pray, or ask those things, which for the present we stand most in need of.
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he that saith, Whosoever receiveth not the Kingdom of heaven as a little child shall not enter therein, hath also said, Matth. 5. 20. Except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees, ye shall not enter into the Kingdom of Heaven.
he that Says, Whosoever receives not the Kingdom of heaven as a little child shall not enter therein, hath also said, Matthew 5. 20. Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall not enter into the Kingdom of Heaven.
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The old Serpent deceived them, as he doth many Christians to this day, by that Fallacie or Sophism, which we call A Dicto secundum quid ad simpliciter, that is, in using their known zealous observance of some good duties as an Argument, that they were simply and absolutely more righteous then other men, specially then those, whom they saw gross transgressors of some Commandements, which they made conscience of.
The old Serpent deceived them, as he does many Christians to this day, by that Fallacy or Sophism, which we call A Dicto secundum quid ad simpliciter, that is, in using their known zealous observance of Some good duties as an Argument, that they were simply and absolutely more righteous then other men, specially then those, whom they saw gross transgressors of Some commandments, which they made conscience of.
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This property of Good men is in the Turks, for they are more compassionate towards their dogs, more careful for begging them benevolence of strangers and passengers,
This property of Good men is in the Turks, for they Are more compassionate towards their Dogs, more careful for begging them benevolence of Strangers and passengers,
And why should we make other mens unjust dealing with us, rather then our own just desires of being friendly dealt withall, the Rule of our future actions,
And why should we make other men's unjust dealing with us, rather then our own just Desires of being friendly dealt withal, the Rule of our future actions,
or dealings with the same men? For God will judge us by the former Rule, the Tenour whereof is this, not to do as we have been done unto, specially if we have been unjustly dealt withall, but to do to every man,
or dealings with the same men? For God will judge us by the former Rule, the Tenor whereof is this, not to do as we have been done unto, specially if we have been unjustly dealt withal, but to do to every man,
If we desire that God would relieve us in distress, comfort us in sorrow, or succour us in need, we must be ready to relieve our neighbors in their distress, to succour and comfort them (as we are able) in time of need;
If we desire that God would relieve us in distress, Comfort us in sorrow, or succour us in need, we must be ready to relieve our neighbours in their distress, to succour and Comfort them (as we Are able) in time of need;
CHAP. XXX. MATTH. 25. 34, &c. 41. &c. Then shall the King say unto them on his Right hand, Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world.
CHAP. XXX. MATTHEW. 25. 34, etc. 41. etc. Then shall the King say unto them on his Right hand, Come you blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the world.
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FOR I was an hungred, and you gave me meat, &c. Then shall he say also to them on the left hand, Depart from me ye cursed — FOR, I was an hungred and ye gave me no meat;
FOR I was an hungered, and you gave me meat, etc. Then shall he say also to them on the left hand, Depart from me you cursed — FOR, I was an hungered and you gave me no meat;
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(And to Iustification too; (as some say) quoad praesentiam, non quoad efficientiam.) The Third (Handled in the next Chapter) Good works though necessarie, are not Causes of, but the Way to, the Kingdom. Damnation awarded for Omissions.
(And to Justification too; (as Some say) quoad praesentiam, non quoad efficientiam.) The Third (Handled in the next Chapter) Good works though necessary, Are not Causes of, but the Way to, the Kingdom. Damnation awarded for Omissions.
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St. Augustines saying [ Bona Opera sequuntur Justificatum, &c. ] expounded. St. James 2. 10. [ He that keeps the whole Law and yet offends in one Point, &c. ] expounded. Why Christ in the final Doom instances only in works of Charitie, not of pietie and sanctitie.
Saint Augustine's saying [ Bona Opera sequuntur Justificatum, etc. ] expounded. Saint James 2. 10. [ He that keeps the Whole Law and yet offends in one Point, etc. ] expounded. Why christ in the final Doom instances only in works of Charity, not of piety and sanctity.
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1. THis portion of Scripture is divided, by our Saviour himself, into These two Generals: the first, A Sentence, which, for the matter, is Two-fold; Come ye blessed of my Father, inherit the Kingdom prepared for you, verse 34. &c. And again ver. 41. Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels.
1. THis portion of Scripture is divided, by our Saviour himself, into These two Generals: the First, A Sentence, which, for the matter, is Twofold; Come you blessed of my Father, inherit the Kingdom prepared for you, verse 34. etc. And again for. 41. Depart from me you cursed into everlasting fire prepared for the devil and his Angels.
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But many Sentences are given, which are not put in Execution! Yet this being the Final Sentence, that shall be given upon all men, and upon all their works, there is no question,
But many Sentences Are given, which Are not put in Execution! Yet this being the Final Sentence, that shall be given upon all men, and upon all their works, there is no question,
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but it shall be put in Execution. If reason, grounded upon Scripture, be not sufficient to inforce our belief, as well concerning the Execution of the Sentence, as the Equitie thereof, we have an Expresse Testimonie of the Judge himself for the certaintie of this Execution, ver. 46. And these (to wit, the Goats, which were placed on his left hand, that is, all workers of iniquitie or fruitless hearers of the word of life) shall go away into everlasting punishment,
but it shall be put in Execution. If reason, grounded upon Scripture, be not sufficient to enforce our belief, as well Concerning the Execution of the Sentence, as the Equity thereof, we have an Express Testimony of the Judge himself for the certainty of this Execution, ver. 46. And these (to wit, the Goats, which were placed on his left hand, that is, all workers of iniquity or fruitless hearers of the word of life) shall go away into everlasting punishment,
The Sentence it self, hath (by the perversness of mans will, or by the curiositie of some wits) been made the matter of many controversies, especially in latter times:
The Sentence it self, hath (by the perverseness of men will, or by the curiosity of Some wits) been made the matter of many controversies, especially in latter times:
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But some of good Note in that Church for learning and moderation, have left this Animadversion upon These words of Saint Matthew, That this place alone doth sufficiently evince, that the Final Award or retribution shall be made Secundum Opera, non Secundum Fidem, according to works, not according to Faith. That God should render to every man, either in this life,
But Some of good Note in that Church for learning and moderation, have left this Animadversion upon These words of Saint Matthew, That this place alone does sufficiently evince, that the Final Award or retribution shall be made Secundum Opera, non Secundum Fidem, according to works, not according to Faith. That God should render to every man, either in this life,
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For Solomon had long since said as much, in his prayer to God. 2 Chron. 6. 30. Yea all works, even the most secret works, those of the heart not excepted, shall have their Proper Award, and every man shall reap according to that he hath sowen;
For Solomon had long since said as much, in his prayer to God. 2 Chronicles 6. 30. Yea all works, even the most secret works, those of the heart not excepted, shall have their Proper Award, and every man shall reap according to that he hath sown;
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But that this Final Retribution should be made, Secundum Opera, non Secundum Fidem, according to works only, not according to Faith, we cannot grant, without contradiction to the truth delivered by our Saviour and Saint Paul. For Faith and Works, by both their Doctrines, are so strictly linkt together, that if the Final Retribution be made according to mens works, it must likewise be awarded according to mens Faith. And unlesse the Advocates of the modern Romish Church, had been diposed to follow those Hypocrites against whom Saint James disputes in his second Chapter (in their notions or apprehensions of Faith) more then Saint James, yea more then Saint Paul; Nay more then our Saviour himself:
But that this Final Retribution should be made, Secundum Opera, non Secundum Fidem, according to works only, not according to Faith, we cannot grant, without contradiction to the truth Delivered by our Saviour and Saint Paul. For Faith and Works, by both their Doctrines, Are so strictly linked together, that if the Final Retribution be made according to men's works, it must likewise be awarded according to men's Faith. And unless the Advocates of the modern Romish Church, had been diposed to follow those Hypocrites against whom Saint James disputes in his second Chapter (in their notions or apprehensions of Faith) more then Saint James, yea more then Saint Paul; Nay more then our Saviour himself:
they could not be ignorant of that contradiction, which is implied in their Assertion, That the Final Retribution is made according to Works, not according to Faith.
they could not be ignorant of that contradiction, which is implied in their Assertion, That the Final Retribution is made according to Works, not according to Faith.
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So then it is true, that God rewarded Abraham according to his Works, and yet withall according to his Faith: yea he was therefore rewarded with blessing according to his works, because his works were done in Faith, or because he was faithful in his works.
So then it is true, that God rewarded Abraham according to his Works, and yet withal according to his Faith: yea he was Therefore rewarded with blessing according to his works, Because his works were done in Faith, or Because he was faithful in his works.
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But do these Romanists which say, that we shall be rewarded according to Works, not according to Faith, as evidently contradict their pretended Patron Saint Iames, as they do Saint Paul? They do, without Question;
But do these Romanists which say, that we shall be rewarded according to Works, not according to Faith, as evidently contradict their pretended Patron Saint James, as they do Saint Paul? They do, without Question;
if we look into his intent and scope in that very place, from which they seek to magnifie Works above Faith, as well in point of Justification, as in respect of salvation or Final Retribution.
if we look into his intent and scope in that very place, from which they seek to magnify Works above Faith, as well in point of Justification, as in respect of salvation or Final Retribution.
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3. Was not Abraham our Father (saith Saint James Chap. 2. 21.) justified by works, when he offered Isaac his son upon the Altar? Yet the same Apostle doth not deny,
3. Was not Abraham our Father (Says Saint James Chap. 2. 21.) justified by works, when he offered Isaac his son upon the Altar? Yet the same Apostle does not deny,
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but rather suppose, that Abraham offered up Isaac by Faith; for so he addes ver. 23. that by this work, that Scripture was fulfilled, which saith, Abraham believed God,
but rather suppose, that Abraham offered up Isaac by Faith; for so he adds for. 23. that by this work, that Scripture was fulfilled, which Says, Abraham believed God,
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If this Scripture were fulfilled by this work, then Abrahams Faith did work in this work, or rather, did work this work; it was his working Faith or belief, which was imputed unto him for righteousness;
If this Scripture were fulfilled by this work, then Abrahams Faith did work in this work, or rather, did work this work; it was his working Faith or belief, which was imputed unto him for righteousness;
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and it was impossible, that Abraham should be rewarded according to this work, and not be rewarded as well according to his Faith, as according to his Work. Indeed if Abraham had profest only in General, That he did believe God and his word, but had started back from this or the like Service, which God had enjoyned him, he had not been justified.
and it was impossible, that Abraham should be rewarded according to this work, and not be rewarded as well according to his Faith, as according to his Work. Indeed if Abraham had professed only in General, That he did believe God and his word, but had started back from this or the like Service, which God had enjoined him, he had not been justified.
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But why not justified? only because he had no works? nay, rather, because, not having such works as God required at his hands, his Faith had not been sound and perfect;
But why not justified? only Because he had no works? nay, rather, Because, not having such works as God required At his hands, his Faith had not been found and perfect;
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Albeit Saint James doth say, that the Belief was perfected by the work, yet all the perfection was the perfection of his Faith; the use and End of his work or of his Tryal was to perfect or strengthen his Faith; as we say exercise of body doth perfect or confirm health;
Albeit Saint James does say, that the Belief was perfected by the work, yet all the perfection was the perfection of his Faith; the use and End of his work or of his Trial was to perfect or strengthen his Faith; as we say exercise of body does perfect or confirm health;
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So far was this work of Abraham, by which Saint James saith his faith was perfected, from being a distinct perfection from the perfection of his faith, that Saint Paul includes the very Work in his Faith, Heb. 11. 17. By faith Abraham, when he was tryed, offered up Isaac.
So Far was this work of Abraham, by which Saint James Says his faith was perfected, from being a distinct perfection from the perfection of his faith, that Saint Paul includes the very Work in his Faith, Hebrew 11. 17. By faith Abraham, when he was tried, offered up Isaac.
The reason why he ascribes this work unto his faith, is given ver. 19. He accounted that God was able to raise him up from the dead, from whence also he received him in a figure.
The reason why he ascribes this work unto his faith, is given for. 19. He accounted that God was able to raise him up from the dead, from whence also he received him in a figure.
It was a Great and difficult matter for Abraham to believe, that he should become the Father of many nations, Rom. 4. 18. Not to consider his own being now about an 100. years old, neither yet the deadnes of Sarahs womb.
It was a Great and difficult matter for Abraham to believe, that he should become the Father of many Nations, Rom. 4. 18. Not to Consider his own being now about an 100. Years old, neither yet the deadness of Sarahs womb.
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But it was a greater work after he had received Isaac (upon the threed of whose life the blessing promised, Gen. 15. 5. of being the Father of many nations did wholly depend) to offer him up in sacrifice:
But it was a greater work After he had received Isaac (upon the thread of whose life the blessing promised, Gen. 15. 5. of being the Father of many Nations did wholly depend) to offer him up in sacrifice:
The ready way (for ought that humane wisdom, or any experience, till that time manifested unto the world, could inform him) to cut the very throat of all his hopes or future blessings.
The ready Way (for ought that humane Wisdom, or any experience, till that time manifested unto the world, could inform him) to Cut the very throat of all his hope's or future blessings.
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But how great soever this work were, the strength, by which it was wrought, was meerly the strength of his Faith; so the Apostle saith, Rom. 4. 20. He staggered not at the promise of God through unbelief,
But how great soever this work were, the strength, by which it was wrought, was merely the strength of his Faith; so the Apostle Says, Rom. 4. 20. He staggered not At the promise of God through unbelief,
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That albeit, they all profess to believe that, which their Church believes, yet the most of them do neither believe nor practise as the Church (in these points) teacheth.
That albeit, they all profess to believe that, which their Church believes, yet the most of them do neither believe nor practise as the Church (in these points) Teaches.
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So that if any man do not the works of Abraham it is because he hath not the faith of Abraham; Impossible it were for any man that hath the same measure of Faith, which Abraham had, not to do the like works, which Abraham did.
So that if any man do not the works of Abraham it is Because he hath not the faith of Abraham; Impossible it were for any man that hath the same measure of Faith, which Abraham had, not to do the like works, which Abraham did.
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What measure of works truly good any man doth, so much, or so great a measure he hath of true Faith; And so far as any man is Rewarded according to his works, he is likewise rewarded according to his Faith.
What measure of works truly good any man does, so much, or so great a measure he hath of true Faith; And so Far as any man is Rewarded according to his works, he is likewise rewarded according to his Faith.
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We may extend that Saying of our Saviour (though spoken then, but to one man) unto all and every man [ According to their faith so shall it be done unto them.
We may extend that Saying of our Saviour (though spoken then, but to one man) unto all and every man [ According to their faith so shall it be done unto them.
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that the Final Award or retribution shall be according to Faith; Matth. 25. 23. Well done thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord.
that the Final Award or retribution shall be according to Faith; Matthew 25. 23. Well done thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord.
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No man shall be rewarded for any Works, unless they were the Works of Faith, or done in Faith. To speak properly it is the Fidelity of our Works, or our Fidelity in Working, which shall be rewarded.
No man shall be rewarded for any Works, unless they were the Works of Faith, or done in Faith. To speak properly it is the Fidis of our Works, or our Fidis in Working, which shall be rewarded.
for the most part, take their Description of Faith) they had altogether as little of Abrahams Faith, as they had of Abrahams Works; For if they had been partakers of Abrahams faith, then,
for the most part, take their Description of Faith) they had altogether as little of Abrahams Faith, as they had of Abrahams Works; For if they had been partakers of Abrahams faith, then,
Such faith as they made brags of, could not justifie them, because it was a dead and fruitlesse faith, devoid of works. Such works, as the Romish Church doth magnifie in opposition to faith, can neither justifie,
Such faith as they made brags of, could not justify them, Because it was a dead and fruitless faith, devoid of works. Such works, as the Romish Church does magnify in opposition to faith, can neither justify,
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But to conclude the first Position; Because some of our Writers exclude all works from the work of Justification, some Roman Writers (I dare not say all) sought to be even with them by excluding faith from sharing with works in the Final Award or retribution.
But to conclude the First Position; Because Some of our Writers exclude all works from the work of Justification, Some Roman Writers (I Dare not say all) sought to be even with them by excluding faith from sharing with works in the Final Award or retribution.
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For besides this Eagerness of extream Opposition or desire to be contrary unto us, it is not imaginable what could move any learned Writer amongst them to Affirm that this final Retribution shall be according to VVorks, and Deny it, According to Faith.
For beside this Eagerness of extreme Opposition or desire to be contrary unto us, it is not imaginable what could move any learned Writer among them to Affirm that this final Retribution shall be according to Works, and Deny it, According to Faith.
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4. About the Second Position there is no Controversie betwixt us and the Romish Church; we hold Good works to be as necessary to salvation, as they do;
4. About the Second Position there is no Controversy betwixt us and the Romish Church; we hold Good works to be as necessary to salvation, as they do;
As necessary according to both Branches of Necessity. Necessarie they are, Necessitate praecepti, and necessarie likewise Necessitate medii; necessarie by Precept or duty,
As necessary according to both Branches of Necessity. Necessary they Are, Necessitate Precepts, and necessary likewise Necessitate medii; necessary by Precept or duty,
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but Necessitate medii, as the way and means, so necessary to salvation, that without the practise of them, no man can be admitted into the Kingdom of Heaven.
but Necessitate medii, as the Way and means, so necessary to salvation, that without the practice of them, no man can be admitted into the Kingdom of Heaven.
In the promise it self, all that are partakers of the Word and Sacrament, all that acknowledge the Word revealed to be the way unto everlasting life, have A true Interest. Of the pledge or earnest of the blessing promised, that is of justifying or sanctifying Grace, none are partakers,
In the promise it self, all that Are partakers of the Word and Sacrament, all that acknowledge the Word revealed to be the Way unto everlasting life, have A true Interest. Of the pledge or earnest of the blessing promised, that is of justifying or sanctifying Grace, none Are partakers,
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Whether it be possible for such as are once estated in Grace to give over the Practise of Good works, that here we leave to such as desire to exercise their wits in the controversies about Falling from Grace: (and the rather because we have spoke a word of that Point in the 26. Chapter of this Book.) Let them determine of the Categorical Affirmative or Negative as they please: This Conditional is most certain:
Whither it be possible for such as Are once estated in Grace to give over the practice of Good works, that Here we leave to such as desire to exercise their wits in the controversies about Falling from Grace: (and the rather Because we have spoke a word of that Point in the 26. Chapter of this Book.) Let them determine of the Categorical Affirmative or Negative as they please: This Conditional is most certain:
For I say unto you that except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven, Matth. 5. 20. Yet did these Scribes and Pharisees many Good Works,
For I say unto you that except your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of Heaven, Matthew 5. 20. Yet did these Scribes and Pharisees many Good Works,
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This notwithstanding, These Scribes and Pharisees did exclude themselves from the Kingdom of Heaven (as here established on earth) by leaving other Good Works (altogether,
This notwithstanding, These Scribes and Pharisees did exclude themselves from the Kingdom of Heaven (as Here established on earth) by leaving other Good Works (altogether,
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Nor shall all they, which were partakers of those Gifts, and which did still acknowledge him for their Lord, enter into the Kingdom, which is here prepared for such as continue in well doing. So saith our Saviour, Not every one that saith unto me Lord, Lord, shall enter into the Kingdom,
Nor shall all they, which were partakers of those Gifts, and which did still acknowledge him for their Lord, enter into the Kingdom, which is Here prepared for such as continue in well doing. So Says our Saviour, Not every one that Says unto me Lord, Lord, shall enter into the Kingdom,
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but he that doth, &c. Many will then say, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out divels? and in thy name done many wonderful works? And then will I profess unto them; I never knew you;
but he that does, etc. Many will then say, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out Devils? and in thy name done many wondered works? And then will I profess unto them; I never knew you;
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To prophesie in Christs name is a Gracious Work; to cast out Divels is a Work of Greater Charity and comfort to the possessed, then to visit the prisoners;
To prophesy in Christ name is a Gracious Work; to cast out Devils is a Work of Greater Charity and Comfort to the possessed, then to visit the Prisoners;
Otherwise they are not done in Faith. Now the same Faith and belief, which inclines our hearts to works of one kind, will incline them to the practise of every kind, which we know or believe to be required at our hands by our Lord and Master.
Otherwise they Are not done in Faith. Now the same Faith and belief, which inclines our hearts to works of one kind, will incline them to the practice of every kind, which we know or believe to be required At our hands by our Lord and Master.
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unless they be done out of Faith & obedience to our Masters Will, is clear from our Apostles Verdict of Enoch, Heb. 11. 5. Before his translation, saith our Apostle, he had this testimonie, that he pleased God;
unless they be done out of Faith & Obedience to our Masters Will, is clear from our Apostles Verdict of Enoch, Hebrew 11. 5. Before his Translation, Says our Apostle, he had this testimony, that he pleased God;
of such, as in stead of him worshipped false gods, were rewarded by him; but with rewards and blessings only Temporal: He was their Rewarder; but not himself their Reward.
of such, as in stead of him worshipped false God's, were rewarded by him; but with rewards and blessings only Temporal: He was their Rewarder; but not himself their Reward.
and yet the greatest blessedness of this Kingdom shall consist in the fruition or enjoying of the presence of this Everlasting King, who is goodness it self;
and yet the greatest blessedness of this Kingdom shall consist in the fruition or enjoying of the presence of this Everlasting King, who is Goodness it self;
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But from this place of our Apostle, Heb. 11. 6. The Romanist (alwayes ready like the spider to suck poison from such flowers in this garden of God as naturally afford honey to such as seek God) labours to infer,
But from this place of our Apostle, Hebrew 11. 6. The Romanist (always ready like the spider to suck poison from such flowers in this garden of God as naturally afford honey to such as seek God) labours to infer,
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as he doth out of the words of the text, That the Everlasting Kingdom here promised is the just Reward of our good works, and is as properly merited, as everlasting death is by the Omission of the works here mentioned,
as he does out of the words of the text, That the Everlasting Kingdom Here promised is the just Reward of our good works, and is as properly merited, as everlasting death is by the Omission of the works Here mentioned,
So that I should here according to my proposed method proceed unto the third point, That these good works, how necessary soever they be, are necessary only Tanquam via ad regnum, non tanquam causa regnandi, only as the Way and Means, which lead unto this Kingdom, not as the causes of its preparation for us,
So that I should hear according to my proposed method proceed unto the third point, That these good works, how necessary soever they be, Are necessary only Tanquam via ad Kingdom, non tanquam causa regnandi, only as the Way and Means, which led unto this Kingdom, not as the Causes of its preparation for us,
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But for the present, I chuse rather to make some use or Application of what hath been said concerning the necessity of Good Works, then to dispute of their Efficacie or Causality for attaining this Kingdom, intending to touch that a little more in the next Chapter,
But for the present, I choose rather to make Some use or Application of what hath been said Concerning the necessity of Good Works, then to dispute of their Efficacy or Causality for attaining this Kingdom, intending to touch that a little more in the next Chapter,
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how is it said by St. Austine, and approved by the Articles of the Church of England; Bona opera sequuntur hominem justificatum, non praecedunt in homine justificando? Good works follow Justification;
how is it said by Saint Augustine, and approved by the Articles of the Church of England; Bona opera sequuntur hominem justificatum, non praecedunt in homine justificando? Good works follow Justification;
This Orthodoxal Truth only imports thus much, That no man can do those works, which are capable of the promises before he be inabled by God to do them;
This Orthodoxal Truth only imports thus much, That no man can do those works, which Are capable of the promises before he be enabled by God to do them;
and in this sense is Justification taken by St. James, when he saith, a man is justified by works, that is, He is not to be accounted the Son of faithful Abraham, nor may he presume upon his own Actual Justification or estate in Grace,
and in this sense is Justification taken by Saint James, when he Says, a man is justified by works, that is, He is not to be accounted the Son of faithful Abraham, nor may he presume upon his own Actual Justification or estate in Grace,
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until he be qualified and enabled to do the Works of Abraham. In the same sense is Justification taken by St. John, Rev. 22. 11 Qui justus est justificetur ad huc;
until he be qualified and enabled to do the Works of Abraham. In the same sense is Justification taken by Saint John, Rev. 22. 11 Qui justus est justificetur ad huc;
Yet is not the Rule for Application of these Merits, the same in them and in men of years and discretion: (Though, with some abatement or allowance, it holds in such as are converted to Christ upon their death beds;
Yet is not the Rule for Application of these Merits, the same in them and in men of Years and discretion: (Though, with Some abatement or allowance, it holds in such as Are converted to christ upon their death Beds;
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and are enlightned to see their miserable estate by nature, the self same Faith which apprehends Gods mercies in Christ, cannot be idle, it will be working that which is Good and acceptable in the sight of God.
and Are enlightened to see their miserable estate by nature, the self same Faith which apprehends God's Mercies in christ, cannot be idle, it will be working that which is Good and acceptable in the sighed of God.
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unless for love to Christ (whose Merits for them and Goodness towards them, Faith apprehends) they be ready to do the works, which he hath commended unto them.
unless for love to christ (whose Merits for them and goodness towards them, Faith apprehends) they be ready to do the works, which he hath commended unto them.
This our Plea for mercie (as men altogether unworthy for our best Works sake to be partaker of Gods Goodness or of everlasting bliss) is that justification, which St. Paul so much insists upon in most of his Epistles:
This our Plea for mercy (as men altogether unworthy for our best Works sake to be partaker of God's goodness or of everlasting bliss) is that justification, which Saint Paul so much insists upon in most of his Epistles:
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Good works are necessary quoad presentiam, (to justification) non quoad efficientiam: Their presence is necessarie to Justification, their Efficacy or efficiencie is not necessary;
Good works Are necessary quoad presentiam, (to justification) non quoad efficientiam: Their presence is necessary to Justification, their Efficacy or efficiency is not necessary;
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7. But let us ever remember, as I often put the Reader in mind, when it is said, VVe must renounce all our works in the Plea of Iustification or suite of Pardon for our sins;
7. But let us ever Remember, as I often put the Reader in mind, when it is said, We must renounce all our works in the Plea of Justification or suit of Pardon for our Sins;
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and yet do all this, not out of any passionate affected Partialitie towards Gods Commandments, or for want of uniformitie in his Faith or Affections towards Christ;
and yet do all this, not out of any passionate affected Partiality towards God's commandments, or for want of uniformity in his Faith or Affections towards christ;
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and seeks not to improve them so far as to make them meritorious, but wholly relies upon Gods mercies in Christ, appealing from the Law unto the Gospel. Nor is it every sort of Relyance upon Gods mercies in Christ, but A faithful and stedfast relyance, that can avail;
and seeks not to improve them so Far as to make them meritorious, but wholly relies upon God's Mercies in christ, appealing from the Law unto the Gospel. Nor is it every sort of Reliance upon God's Mercies in christ, but A faithful and steadfast reliance, that can avail;
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8. But is this Necessitie of good Works to be equally extended to all sorts of Good works? So saith Saint James, Chap. 2. 10, 11. VVhosoever shall keep the whole Law,
8. But is this Necessity of good Works to be equally extended to all sorts of Good works? So Says Saint James, Chap. 2. 10, 11. Whosoever shall keep the Whole Law,
His meaning is, That albeit we are diligent in many points of Gods service, yet if we wittingly dispense with our souls in other parts of it, this is an Argument that we Truly and faithfully observe no part.
His meaning is, That albeit we Are diligent in many points of God's service, yet if we wittingly dispense with our Souls in other parts of it, this is an Argument that we Truly and faithfully observe no part.
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For as true Faith will not admit NONLATINALPHABET Respects of Persons (which was the fault in the beginning of that Chapter taxed by St. Iames, and gave occasion to the Maxim or principle in the words last cited) so doth it exclude all NONLATINALPHABET Partialitie to Gods Commandments or branches of His Will revealed;
For as true Faith will not admit Respects of Persons (which was the fault in the beginning of that Chapter taxed by Saint James, and gave occasion to the Maxim or principle in the words last cited) so does it exclude all Partiality to God's commandments or branches of His Will revealed;
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This is the true intent and meaning of the Apostle, which some (to the wounding of their brethrens weak consciences) have extended too far, who say expresly (or at least are so defective in expressing themselves,
This is the true intent and meaning of the Apostle, which Some (to the wounding of their Brothers' weak Consciences) have extended too Far, who say expressly (or At least Are so defective in expressing themselves,
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as they occasion others to think) That if a man either positively or more grievously transgress in breach of Gods Negative Precepts, or often fail in performance of some Positive Duties commanded by him, it is all one as if he had transgressed all Gods Commandments.
as they occasion Others to think) That if a man either positively or more grievously transgress in breach of God's Negative Precepts, or often fail in performance of Some Positive Duties commanded by him, it is all one as if he had transgressed all God's commandments.
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This is more then can be gathered from St. James in this place; or from any other part of Gods word, which only condemnes Partialitie to Gods Commandments.
This is more then can be gathered from Saint James in this place; or from any other part of God's word, which only condemns Partiality to God's commandments.
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Now a man may trespass oftner and more grievously against some one, or more of Gods commandments (whether Negative or Affirmative) then he doth against others,
Now a man may trespass oftener and more grievously against Some one, or more of God's Commandments (whither Negative or Affirmative) then he does against Others,
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Some men, as well before Regeneration or knowledge of Christ, as after, may be naturally, or out of custome, more prone to wantonness, then unto covetousness.
some men, as well before Regeneration or knowledge of christ, as After, may be naturally, or out of custom, more prove to wantonness, then unto covetousness.
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after their regeneration, or after they come to make Conscience of their wayes, may offend more often and more grievously against the third Commandment,
After their regeneration, or After they come to make Conscience of their ways, may offend more often and more grievously against the third Commandment,
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Another sort may offend more grievously against the sixth Commandment [ Thou shalt not kill ] then against the seventh [ Thou shalt not commit adulterie.
another sort may offend more grievously against the sixth Commandment [ Thou shalt not kill ] then against the seventh [ Thou shalt not commit adultery.
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] A third sort, such as are by natural disposition or custom given to wantonness may offend more grievously against the seventh Commandment, then against the sixth.
] A third sort, such as Are by natural disposition or custom given to wantonness may offend more grievously against the seventh Commandment, then against the sixth.
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A fourth sort, more pecularly prone to covetousness or ambition may offend more grievously and more often against the last Commandment [ Thou shalt not covet, ] then against any of the former.
A fourth sort, more pecularly prove to covetousness or ambition may offend more grievously and more often against the last Commandment [ Thou shalt not covet, ] then against any of the former.
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Their desires or endeavours to observe those duties, which they more neglect, may perhaps be Greater, then their desires or endeavours to observe those, wherein they are less defective. However this may fall out;
Their Desires or endeavours to observe those duties, which they more neglect, may perhaps be Greater, then their Desires or endeavours to observe those, wherein they Are less defective. However this may fallen out;
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Yet this Rule is certain, that, Whosoever truly observes any or more of Gods Commandments out of Faith and sincere obedience to his Will; as his love and zealous Observance of those commandments, in whose practise he finds less difficultie, increaseth, his proneness to transgress the other, from whose observance he is by nature or custom more averse, will still decrease:
Yet this Rule is certain, that, Whosoever truly observes any or more of God's commandments out of Faith and sincere Obedience to his Will; as his love and zealous Observance of those Commandments, in whose practice he finds less difficulty, increases, his proneness to transgress the other, from whose observance he is by nature or custom more averse, will still decrease:
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his Positive diligence or care to practise those duties, which are not so contrary to his natural inclinations, will alwayes in some proportion or other raise or quicken his weak desires or inclinations to observe those duties, which he hath formerly more often and more grievously neglected or opposed.
his Positive diligence or care to practise those duties, which Are not so contrary to his natural inclinations, will always in Some proportion or other raise or quicken his weak Desires or inclinations to observe those duties, which he hath formerly more often and more grievously neglected or opposed.
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9. But some happily will here demand why our Saviour in this place of St. Matth. 25. 34. &c. (seeing all Good works are necessarie unto Salvation) should instance only in works of one kind, that is, in works of Charitie towards others,
9. But Some happily will Here demand why our Saviour in this place of Saint Matthew 25. 34. etc. (seeing all Good works Are necessary unto Salvation) should instance only in works of one kind, that is, in works of Charity towards Others,
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and not in works of Pietie and sanctitie, as in fasting and praying? It is an Excellent observation, (and so much the more to be esteemed by us, in that it was) made by Jansenius, a learned Bishop, not of Reformed,
and not in works of Piety and sanctity, as in fasting and praying? It is an Excellent observation, (and so much the more to be esteemed by us, in that it was) made by Jansenius, a learned Bishop, not of Reformed,
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yet God is better pleased with us for relieving and comforting others in their affliction (be it affliction of body or of soul) then for afflicting our own souls and bodies:
yet God is better pleased with us for relieving and comforting Others in their affliction (be it affliction of body or of soul) then for afflicting our own Souls and bodies:
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And as for fasting, One good Use of it is, To learn by our voluntarie want of food truly to pitie and comfort others, which want it against their wills;
And as for fasting, One good Use of it is, To Learn by our voluntary want of food truly to pity and Comfort Others, which want it against their wills;
So the Prophet instructs us, Esai. 58. 5, 6, 7. Is it such a fast, that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bul-rush,
So the Prophet instructs us, Isaiah. 58. 5, 6, 7. Is it such a fast, that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush,
they are (upon the respects last mentioned) most seasonable when we Fast, and yet in some sort more seasonable when we Feast. For feasting of our selves or of the Rich, being unmindful of the poor and needy is to bring a curse upon our selves,
they Are (upon the respects last mentioned) most seasonable when we Fast, and yet in Some sort more seasonable when we Feast. For feasting of our selves or of the Rich, being unmindful of the poor and needy is to bring a curse upon our selves,
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then by the practise of these duties (for he went about doing good, healing all that were oppressed) so are there no Duties, which are so easie for all to imitate him in, as these are:
then by the practice of these duties (for he went about doing good, healing all that were oppressed) so Are there no Duties, which Are so easy for all to imitate him in, as these Are:
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So Solomon saith, He that hath pity on the poor, lendeth to the Lord, and look what he layeth out, it shall be payed him again, Pro. 19. 17. What greater Incouragement can any man either give or require, to the performance of this service,
So Solomon Says, He that hath pity on the poor, dares to the Lord, and look what he Layeth out, it shall be paid him again, Pro 19. 17. What greater Encouragement can any man either give or require, to the performance of this service,
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then that which our Savior here assures us? Whatsoever we do to the poor and distressed, he will interpret it as done to himself, and really so reward it.
then that which our Saviour Here assures us? Whatsoever we do to the poor and distressed, he will interpret it as done to himself, and really so reward it.
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And with Reference to this Last Day of Final Retribution, did the Psalmist say, Psal. 41. Blessed is the man that provideth for the sick and needy, the Lord shall deliver him in time of trouble:
And with Referente to this Last Day of Final Retribution, did the Psalmist say, Psalm 41. Blessed is the man that Provideth for the sick and needy, the Lord shall deliver him in time of trouble:
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But I know it will be Objected, that, The greatest part of the poor, which dwell and sojourn amongst us, are not such Little Ones as our Savior here speaks of, that is, not his Brethren: Men or Children they be, which for the most part draw near unto him with their lips,
But I know it will be Objected, that, The greatest part of the poor, which dwell and sojourn among us, Are not such Little Ones as our Saviour Here speaks of, that is, not his Brothers: Men or Children they be, which for the most part draw near unto him with their lips,
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And this deep touch of Pity or Compassion, would raise our spirits to an higher point of service unto Christ, then any relief or supply of their bodily wants can amount unto.
And this deep touch of Pity or Compassion, would raise our spirits to an higher point of service unto christ, then any relief or supply of their bodily Wants can amount unto.
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or such as will not work the ordinary works of God, that will not labor to be instructed in his fear and in his Laws, let them not be partakers of your Bounty and Pity.
or such as will not work the ordinary works of God, that will not labour to be instructed in his Fear and in his Laws, let them not be partakers of your Bounty and Pity.
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And consider with your selves, I beseech you, how either the Civil or Ecclesiastick Magistrate will be able to answer the great King at the last day, through whose default (whether joyntly or severally) many children have been by Baptism received into Christs Church,
And Consider with your selves, I beseech you, how either the Civil or Ecclesiastic Magistrate will be able to answer the great King At the last day, through whose default (whither jointly or severally) many children have been by Baptism received into Christ Church,
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and yet permitted after, to live such a roving and wandring life, that no Tie can be laid upon them to give an account of their Faith or Christian conversation to any Church or Embassador of Christ.
and yet permitted After, to live such a roving and wandering life, that no Tie can be laid upon them to give an account of their Faith or Christian Conversation to any Church or Ambassador of christ.
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so these wandering Meteors are of no Church, though they be in every Church. If I should in private perswade You Magistrates to seek some Redress of this Enormitie,
so these wandering Meteors Are of no Church, though they be in every Church. If I should in private persuade You Magistrates to seek Some Redress of this Enormity,
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That you have better experience then I, or others of my opinion or profession have; And out of that experience see greater difficulties, then we can discern.
That you have better experience then I, or Others of my opinion or profession have; And out of that experience see greater difficulties, then we can discern.
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as an ingenuous and learned Scholar once did to a Christian Emperour, which pretended greater difficulties in a good work, which he commended to his Princely care,
as an ingenuous and learned Scholar once did to a Christian Emperor, which pretended greater difficulties in a good work, which he commended to his Princely care,
Think not, when you are about works of Pietie, so much of your own Abilitie (or weakness;) but examine how much you relie and trust in Almightie God, who is able to do exceeding abundantly above what we conceive or think.
Think not, when you Are about works of Piety, so much of your own Ability (or weakness;) but examine how much you rely and trust in Almighty God, who is able to do exceeding abundantly above what we conceive or think.
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Jansenius his observation and disputation [ About merit ] examined; and convinced of contradiction to it self and to the Truth. The definition of Merit.
Jansenius his observation and disputation [ About merit ] examined; and convinced of contradiction to it self and to the Truth. The definition of Merit.
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1. AGainst such as denie the merit of humane works, Thus much, saith Jansenius (an ingenuous and learned Bishop though a Papist) is diligently to be observed;
1. AGainst such as deny the merit of humane works, Thus much, Says Jansenius (an ingenuous and learned Bishop though a Papist) is diligently to be observed;
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And This we may conclude is A Point of Catholick Doctrine taught by Christ, Prophets and Apostles, stedfastly imbraced by all Reformed Churches, and expresly (in words) acknowledged by the Romish Church. With this Point of Catholick Faith we mingle no Doctrine, no Opinion, which may but questionably pollute or defile it;
And This we may conclude is A Point of Catholic Doctrine taught by christ, prophets and Apostles, steadfastly embraced by all Reformed Churches, and expressly (in words) acknowledged by the Romish Church. With this Point of Catholic Faith we mingle no Doctrine, no Opinion, which may but questionably pollute or defile it;
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Although in some Ages of the Church it were an indifferent and harmlesse Term, Mereri importing no more (as was shewed, Chapter 27.) then, to Get or Obtain.
Although in Some Ages of the Church it were an indifferent and harmless Term, Mereri importing no more (as was showed, Chapter 27.) then, to Get or Obtain.
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But Merit in the language of the modern Romish Church [ Est actio, cuijustum est, ut aliquid detur, ] is, An action or work, to which (something or) any thing is due, by Rule of Justice.
But Merit in the language of the modern Romish Church [ Est actio, cuijustum est, ut Aliquid detur, ] is, an actium or work, to which (something or) any thing is due, by Rule of justice.
That this Doctrine of meriting heaven by works doth not contradict the former part of Catholick doctrine acknowledged by her, to wit, that All is to be ascribed to the mercie of God:
That this Doctrine of meriting heaven by works does not contradict the former part of Catholic Doctrine acknowledged by her, to wit, that All is to be ascribed to the mercy of God:
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Thirdly, The answer to the Objection, which they frame out of the Causal Particles in this Text, Math. 25. 34, 41. 3. That the Doctrine of Merits doth not contradict the Catholick Doctrine, which ascribes our salvation wholly to the mercie of God;
Thirdly, The answer to the Objection, which they frame out of the Causal Particles in this Text, Math. 25. 34, 41. 3. That the Doctrine of Merits does not contradict the Catholic Doctrine, which ascribes our salvation wholly to the mercy of God;
Jansenius seeks to justifie by this One Reason: For that the Romish Church doth acknowledge those Good Works, (wherein she placeth Merits) to proceed from the Mercie of God. But this speech of his [ Habemus bona opera a miscricordia Dei:
Jansenius seeks to justify by this One Reason: For that the Romish Church does acknowledge those Good Works, (wherein she places Merits) to proceed from the Mercy of God. But this speech of his [ Habemus Bona opera a miscricordia Dei:
For the clearer understanding of our adversaries meaning, and the State of the Question betwixt us and them, we may consider, First, the Root or Faculty;
For the clearer understanding of our Adversaries meaning, and the State of the Question betwixt us and them, we may Consider, First, the Root or Faculty;
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Thirdly, the Fruit, or works themselves, or the exercise or practise, of, or according to, their Habit. The Root or Facultie whence works truly good do spring (as most of the Romish Church now acknowledge) is Grace infused. And this Infusion of Grace (by which men in their Divinity are first justified) they acknowledge to be wholly from God.
Thirdly, the Fruit, or works themselves, or the exercise or practise, of, or according to, their Habit. The Root or Faculty whence works truly good doe spring (as most of the Romish Church now acknowledge) is Grace infused. And this Infusion of Grace (by which men in their Divinity Are First justified) they acknowledge to be wholly from God.
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And in that they acknowledge the First Grace, or Root of Good Works to be wholly from Gods mercie, they consequently deny that it can be merited. 'Tis a Maxim in their modern Schools,
And in that they acknowledge the First Grace, or Root of Good Works to be wholly from God's mercy, they consequently deny that it can be merited. It's a Maxim in their modern Schools,
And this Foundation of merits is the First Grace, by which man is first justified: But after this Grace be once infused, the Use of it depends upon mans Free-will:
And this Foundation of merits is the First Grace, by which man is First justified: But After this Grace be once infused, the Use of it depends upon men Freewill:
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And so say we, All increase of Grace; the Preparation of this Kingdom for us, our Preparation to be capable of it, our admission into it, are the Effects likewise of Gods Predestination,
And so say we, All increase of Grace; the Preparation of this Kingdom for us, our Preparation to be capable of it, our admission into it, Are the Effects likewise of God's Predestination,
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We deny not a Freedom of will in this Preparation, but the Merit of our Free-will. A Freedom of will we have to neglect or despise the ordinary means, by which Grace is bestowed;
We deny not a Freedom of will in this Preparation, but the Merit of our Freewill. A Freedom of will we have to neglect or despise the ordinary means, by which Grace is bestowed;
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That which creates a new Title of bond or debt unto God from us, cannot possibly be the Ground-title of merits (that is, Of any debts or dues from God to us:)
That which creates a new Title of bound or debt unto God from us, cannot possibly be the Ground-title of merits (that is, Of any debts or dues from God to us:)
But rather, seeing Merits include a Debt or due from God to us, he that most aboundeth in Grace, which is the Free Gift of God, will be most ready to disclaim all Merits.
But rather, seeing Merits include a Debt or due from God to us, he that most Aboundeth in Grace, which is the Free Gift of God, will be most ready to disclaim all Merits.
But that Good Works should deserve Eternal Life, Only upon supposal of Gods promise, some of the greatest Scholars (I will not say of the best men amongst them) will not yield.
But that Good Works should deserve Eternal Life, Only upon supposal of God's promise, Some of the greatest Scholars (I will not say of the best men among them) will not yield.
unlesse between the promise made and the performance of it, we can oblige the party promising by some real service that may be profitable unto him more then was included in the Conditions to which the promise did tie us:
unless between the promise made and the performance of it, we can oblige the party promising by Some real service that may be profitable unto him more then was included in the Conditions to which the promise did tie us:
If the party, which promiseth us a good Turn, receive any thing from us in lieu or consideration of what he promiseth, he is tyed in Law to perform his promise;
If the party, which promises us a good Turn, receive any thing from us in lieu or consideration of what he promises, he is tied in Law to perform his promise;
Wheresoever there is Quid pro quo, or Ratio dati et accepti, something as well given as taken upon mutual promise, there is an Act of Commutative Justice; And wheresoever there is not Ratio dati et accepti, Somewhat given as well taken, there can be nothing due in Justice. From this ground some great Schoolmen in the Romish Church deny Justice commutative, or that branch of Justice, which is the Rule of all matters of bargain or sale, to be properly in God,
Wheresoever there is Quid Pro quo, or Ratio Dati et accepti, something as well given as taken upon mutual promise, there is an Act of Commutative justice; And wheresoever there is not Ratio Dati et accepti, Somewhat given as well taken, there can be nothing due in justice. From this ground Some great Schoolmen in the Romish Church deny justice commutative, or that branch of justice, which is the Rule of all matters of bargain or sale, to be properly in God,
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And for this reason albeit he were purposed to bestow the greatest measure of Grace upon us, that any creature is capable of, this could not include any Grace of merit; for still the more place Grace hath in our hearts;
And for this reason albeit he were purposed to bestow the greatest measure of Grace upon us, that any creature is capable of, this could not include any Grace of merit; for still the more place Grace hath in our hearts;
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The manner of the Apostles Interrogation, Rom. 11. 35. Quis prior illidedit? who hath first given to him? includes an universal negation, No man hath given ought to God;
The manner of the Apostles Interrogation, Rom. 11. 35. Quis prior illidedit? who hath First given to him? includes an universal negation, No man hath given ought to God;
whether we limit his promises to the First Grace, which we receive from him, or extend them to All after-increase of Grace, or to the accomplishing of all blessings promised in this life by our admission unto life eternal in the world to come.
whither we limit his promises to the First Grace, which we receive from him, or extend them to All after-increase of Grace, or to the accomplishing of all blessings promised in this life by our admission unto life Eternal in the world to come.
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Now if Mercy and Bounty be the Compleat Object of all his promises, then may we not expect performance or accomplishment of his promises as a Just recompence or merit for any service, which we do him,
Now if Mercy and Bounty be the Complete Object of all his promises, then may we not expect performance or accomplishment of his promises as a Just recompense or merit for any service, which we do him,
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or in discretion expect it, and promise him withall, that if he did employ this present years Pension well, he would allow him more liberally for the next year following;
or in discretion expect it, and promise him withal, that if he did employ this present Years Pension well, he would allow him more liberally for the next year following;
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Having lost that goodness, wherein we were created, it was more then meer Goodness, the abundance of mercy, to make us any promise of Restauration to our First blood and Dignitie. And after this promise made, it is but the continuation or increase of the same abundant mercy to bestow the Grace of Adoption upon us;
Having lost that Goodness, wherein we were created, it was more then mere goodness, the abundance of mercy, to make us any promise of Restauration to our First blood and Dignity. And After this promise made, it is but the continuation or increase of the same abundant mercy to bestow the Grace of Adoption upon us;
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Lastly to crown this continuance of his Grace and mercy towards us with an Everlasting Kingdom, is but an abundant excess of the same mercy and loving kindness, out of which he first promised the Grace of Adoption, and dayly increased it.
Lastly to crown this Continuance of his Grace and mercy towards us with an Everlasting Kingdom, is but an abundant excess of the same mercy and loving kindness, out of which he First promised the Grace of Adoption, and daily increased it.
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Si merita nostra aliquid facerent, ad damnationem nostram veniret. Non venit ille ad inspectionem meritorum, sed ad remissionem peccatorum. Non fuisti, et factus es:
Si Merita nostra Aliquid facerent, ad damnationem nostram veniret. Non venit Isle ad inspectionem meritorum, sed ad remissionem peccatorum. Non fuisti, et factus es:
Briefly, in that Gods Mercie and Goodnes is absolutely infinite, it can admit of no External Motive or inducement, either for bestowing the First Grace upon us,
Briefly, in that God's Mercy and goodness is absolutely infinite, it can admit of no External Motive or inducement, either for bestowing the First Grace upon us,
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it necessarily includeth a Tie or Obligement; whereas no obligement or inducement can be laid upon infinite goodness, whose continuation and increase is likewise successively infinite (without all period or restraint) unto all such,
it necessarily includeth a Tie or Obligement; whereas no obligement or inducement can be laid upon infinite Goodness, whose continuation and increase is likewise successively infinite (without all Period or restraint) unto all such,
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as do not merit or provoke the substraction or diminution of it, 8. Difference in this point of merit between the doctrine of the modern Romish Church,
as do not merit or provoke the substraction or diminution of it, 8. Difference in this point of merit between the Doctrine of the modern Romish Church,
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and the doctrine, or rather the conceipt of the Pharisee, I, for my part, could never conceive any, save only secundum magis et minùs, A difference of defect and Excess.
and the Doctrine, or rather the conceit of the Pharisee, I, for my part, could never conceive any, save only secundum magis et minùs, A difference of defect and Excess.
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They were zealous followers of many Good works, which the Publicans did not so much as approve, much less practise, least of all practise with zeal and constancie.
They were zealous followers of many Good works, which the Publicans did not so much as approve, much less practise, least of all practice with zeal and constancy.
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But were they therefore nearer to the Kingdom of heaven here promised? or were they more justified by their works, then the Publicans were, which did not work? The Parable of the Pharisee and Publican, Luke 18. doth witness the contrary.
But were they Therefore nearer to the Kingdom of heaven Here promised? or were they more justified by their works, then the Publicans were, which did not work? The Parable of the Pharisee and Publican, Lycia 18. does witness the contrary.
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I tell you, saith our Saviour, verse 14. this man went down unto his house rather justified then the other, to wit, the Pharisee. What was it then, that made the Pharisee more uncapable of justification,
I tell you, Says our Saviour, verse 14. this man went down unto his house rather justified then the other, to wit, the Pharisee. What was it then, that made the Pharisee more uncapable of justification,
What then? Only The opinion of merits, or over-weening conceipt of the worth of these his Positive works, or of his abstinence from grosse and mortal sins.
What then? Only The opinion of merits, or overweening conceit of the worth of these his Positive works, or of his abstinence from gross and Mortal Sins.
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For if we compare him with the modern Papists in this Point, we are bound in conscience to pronounce the same sentence of them, that our Saviour did of the Pharisee and the Publican. The Pharisee, that very Pharisee, which our Saviour said was less justified then the Publican, is more justifiable then any modern Romanist, which beleeves the doctrine of merits, as now it is taught;
For if we compare him with the modern Papists in this Point, we Are bound in conscience to pronounce the same sentence of them, that our Saviour did of the Pharisee and the Publican. The Pharisee, that very Pharisee, which our Saviour said was less justified then the Publican, is more justifiable then any modern Romanist, which believes the Doctrine of merits, as now it is taught;
or to his Free-will; for so he makes his confession, ver. 11. God I thank thee, that I am not as other men are, Extortioners, unjust, adulterers, or even as this Publican.
or to his Freewill; for so he makes his Confessi, ver. 11. God I thank thee, that I am not as other men Are, Extortioners, unjust, Adulterers, or even as this Publican.
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In saying thus, he did acknowledge not only his Positive good works (as fasting and paying tithes) but his Abstinence from evil, as from extortion &c. to be from God: For he thanks him that he was not an extortioner;
In saying thus, he did acknowledge not only his Positive good works (as fasting and paying Tithes) but his Abstinence from evil, as from extortion etc. to be from God: For he thanks him that he was not an extortioner;
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then the Publicans, or other men, were, was only from God; and that the increase of this Grace, or his proficiencie in good life and works was from himself,
then the Publicans, or other men, were, was only from God; and that the increase of this Grace, or his proficiency in good life and works was from himself,
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To have said thus much, and no more, might have left a suspition, that he did acknowledge the First Grace of his conversion to be Gods meer Gift, not so the Second or Third Grace; or the increase of Grace, or his proficiencie in good Life.
To have said thus much, and no more, might have left a suspicion, that he did acknowledge the First Grace of his conversion to be God's mere Gift, not so the Second or Third Grace; or the increase of Grace, or his proficiency in good Life.
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] This includeth an acknowledgment, that all the Perfection, whereof until this very day he deemed himself possest, was from God, was his Free Gift. So that it would be very hard to fasten any part of the doctrine of merits, which is now stiffely maintained by the Romish Church, upon this Pharisee.
] This includeth an acknowledgment, that all the Perfection, whereof until this very day he deemed himself possessed, was from God, was his Free Gift. So that it would be very hard to fasten any part of the Doctrine of merits, which is now stiffly maintained by the Romish Church, upon this Pharisee.
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therefore is he lesse justified then the Publican. So then the true End and use of all our works, of all the Graces, which God bestows upon us in this life, is to teach us true humility,
Therefore is he less justified then the Publican. So then the true End and use of all our works, of all the Graces, which God bestows upon us in this life, is to teach us true humility,
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as men that seek for the Kingdom of Heaven, not by Works, much lesse as due to our works, but by acknowledgement of Gods Meer Mercie, and our own unworthiness.
as men that seek for the Kingdom of Heaven, not by Works, much less as due to our works, but by acknowledgement of God's Mere Mercy, and our own unworthiness.
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and hence they inferre, that the true Cause, why the righteous are admitted into heaven, is the performance of those Works, which the wicked neglected;
and hence they infer, that the true Cause, why the righteous Are admitted into heaven, is the performance of those Works, which the wicked neglected;
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But though the Phrase or manner of speech be the same, will Jansenius therefore stand to the Inference or Observation, which he makes upon them, viz. That the Good works of the righteous are altogether as true Causes of inheriting the Kingdom of heaven,
But though the Phrase or manner of speech be the same, will Jansenius Therefore stand to the Inference or Observation, which he makes upon them, viz. That the Good works of the righteous Are altogether as true Causes of inheriting the Kingdom of heaven,
being thereto inforced by the Real circumstances of the Text. He ingeniously acknowledgeth, what Origen and Chrysostom had observed before him, That our Saviour saith unto those on his right hand, Come ye blessed of my Father:
being thereto enforced by the Real Circumstances of the Text. He ingeniously acknowledgeth, what Origen and Chrysostom had observed before him, That our Saviour Says unto those on his right hand, Come you blessed of my Father:
Again, in the other Sentence of Condemnation, our Saviour doth not say, That the everlasting punishment is prepared for unrighteous men, but for the Devil and his Angels.
Again, in the other Sentence of Condemnation, our Saviour does not say, That the everlasting punishment is prepared for unrighteous men, but for the devil and his Angels.
but men by their Free-will, or Wilfulness in sin, do make themselves liable or obnoxious to those torments, which principally were prepared for the Divel and his Angels.
but men by their Freewill, or Wilfulness in since, do make themselves liable or obnoxious to those torments, which principally were prepared for the devil and his Angels.
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as the fire is prepared for the Divel and bad Angels, lest we should hence collect, that men might by Good works deserve or merit the societie of Good Angels after the same manner, that they do merit the company or fellowship of evil Angels or Divels.
as the fire is prepared for the devil and bad Angels, lest we should hence collect, that men might by Good works deserve or merit the society of Good Angels After the same manner, that they do merit the company or fellowship of evil Angels or Devils.
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and in saying, hell was not prepared for wicked men but for the Divel and his Angels, doth hereby give us to understand, That the salvation of the righteous is to be ascribed unto the mercie of God, and the condemnation of the unjust, not unto God, but unto their own iniquity.
and in saying, hell was not prepared for wicked men but for the devil and his Angels, does hereby give us to understand, That the salvation of the righteous is to be ascribed unto the mercy of God, and the condemnation of the unjust, not unto God, but unto their own iniquity.
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10. But doth not this plainly contradict his Former Assertion upon the Text, when he saith [ Justi suis operibus merentur vitam aeternam, sicut impijsuis operibus aeternum merentur supplicium:
10. But does not this plainly contradict his Former Assertion upon the Text, when he Says [ Justi suis operibus merentur vitam aeternam, sicut impijsuis operibus aeternum merentur supplicium:
All that can be said for him, or for his Acquital from contradicting himself, is; that he put no set Quantity to his First Proposition, but leaves it Indefinite:
All that can be said for him, or for his Acquittal from contradicting himself, is; that he put no Set Quantity to his First Proposition, but leaves it Indefinite:
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To say [ That Good Works deserve Heaven, even as bad Works deserve Hell ] and to deny, [ That the one deserves Heaven as well as the other deserves Hell ] seems to imply a Contradiction.
To say [ That Good Works deserve Heaven, even as bad Works deserve Hell ] and to deny, [ That the one deserves Heaven as well as the other deserves Hell ] seems to imply a Contradiction.
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or how little soever they depend upon mans Free-will) do in any sort, either in whole or in part, merit the Kingdom of Heaven, this directly contradicts his former Assertion, that Totum deputandum est misericordiae Dei, That all is to be imputed to the Mercie of God:
or how little soever they depend upon men Freewill) do in any sort, either in Whole or in part, merit the Kingdom of Heaven, this directly contradicts his former Assertion, that Totum deputandum est Mercy Dei, That all is to be imputed to the Mercy of God:
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because it is wholly from the mercy of God? now if this Kingdom of heaven or mans salvation be wholly from the mercy of God, it can no more be Merited by any increase of Grace or Good Works,
Because it is wholly from the mercy of God? now if this Kingdom of heaven or men salvation be wholly from the mercy of God, it can no more be Merited by any increase of Grace or Good Works,
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Inherit the Kingdom &c. FOR I was an hungred and you gave me, &c. The usual Answer is, that this Conjunction or Illative, For, Because, and the like, do not alwayes denote the Cause of the thing it self,
Inherit the Kingdom etc. FOR I was an hungered and you gave me, etc. The usual Answer is, that this Conjunction or Illative, For, Because, and the like, do not always denote the Cause of the thing it self,
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Yet may we not for this reason deny, that the former speech doth necessarily import a Cause; for, the bearing of the sword before him is the true True Cause of his knowing him to be the chief magistrate.
Yet may we not for this reason deny, that the former speech does necessarily import a Cause; for, the bearing of the sword before him is the true True Cause of his knowing him to be the chief magistrate.
And in as much as we oftentimes come to know the Cause by the Effect, this word, For, or other Conjunction Causal doth ofttimes point out the Effect, rather then the Cause of the thing it self.
And in as much as we oftentimes come to know the Cause by the Effect, this word, For, or other Conjunction Causal does ofttimes point out the Effect, rather then the Cause of the thing it self.
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However some Romanists, whose delight it is to set Christian Charitie and faith at odds; would hence collect, that Charitie is the Cause of the forgiveness of sins;
However Some Romanists, whose delight it is to Set Christian Charity and faith At odds; would hence collect, that Charity is the Cause of the forgiveness of Sins;
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yet their greatest Scholars acknowledge their error or oversight, and ingenuously acknowledge (their understanding being convinced by the evidence of truth) that This womans Love was not the Cause, why her sins were forgiven;
yet their greatest Scholars acknowledge their error or oversight, and ingenuously acknowledge (their understanding being convinced by the evidence of truth) that This woman's Love was not the Cause, why her Sins were forgiven;
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however her extraordinary love being testified in such solemn sort, was a true Cause or reason, by which all that saw her might know, both, that her sins had been many,
however her extraordinary love being testified in such solemn sort, was a true Cause or reason, by which all that saw her might know, both, that her Sins had been many,
and that she had an internal feeling or apprehension of their forgiveness. And the true reason, why the Pharisee did neither bear such love unto our Saviour,
and that she had an internal feeling or apprehension of their forgiveness. And the true reason, why the Pharisee did neither bear such love unto our Saviour,
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nor exhibit the like signes of respect unto him, was, because he did not feel himself sick, much lesse did he feel or apprehend the cure of his sickness, as the woman did.
nor exhibit the like Signs of respect unto him, was, Because he did not feel himself sick, much less did he feel or apprehend the cure of his sickness, as the woman did.
For if he had known either the measure of his own sins, or that our Saviour was the Physician of his soul, he would have given better Testification of his love and respect unto him,
For if he had known either the measure of his own Sins, or that our Saviour was the physician of his soul, he would have given better Testification of his love and respect unto him,
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This is the thief, For, Two competent witnesses have given evidence against him, no man would hence infer, that the evidence, given in against him by two honest men, was the Cause why he was a thief;
This is the thief, For, Two competent Witnesses have given evidence against him, no man would hence infer, that the evidence, given in against him by two honest men, was the Cause why he was a thief;
and his Declaration, as you see, shall be made according to their works: The ones performance of the Good works, here mentioned, declared and testified by the Judge, shall be the True Cause, by which men and Angels shall know them to be heirs of the everlasting Kingdom;
and his Declaration, as you see, shall be made according to their works: The ones performance of the Good works, Here mentioned, declared and testified by the Judge, shall be the True Cause, by which men and Angels shall know them to be Heirs of the everlasting Kingdom;
the others Omission of the like works, testified likewise by the same Judge, shall be the true cause, by which we shall know them to be altogether unworthy of Gods favour or mercy, most worthy of everlasting death.
the Others Omission of the like works, testified likewise by the same Judge, shall be the true cause, by which we shall know them to be altogether unworthy of God's favour or mercy, most worthy of everlasting death.
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We shall then truly know, that the one sort are crowned, as Saint Cyprian saith, according to Gods Grace, and that the other are condemned according to Justice: That the ones omission of Good Works is the true Cause of condemnation,
We shall then truly know, that the one sort Are crowned, as Saint Cyprian Says, according to God's Grace, and that the other Are condemned according to justice: That the ones omission of Good Works is the true Cause of condemnation,
but the Declaration only, or a Testimonie that they are the Sons of God, and that they did Good works by the secret Operation of the spirit of Grace in them.
but the Declaration only, or a Testimony that they Are the Sons of God, and that they did Good works by the secret Operation of the Spirit of Grace in them.
ready to blame their sluggish backwardness or want of chearfulness to have done much better, seeing what they did unto their poor brethren (as now they perceive) shall be so graciously accepted;
ready to blame their sluggish backwardness or want of cheerfulness to have done much better, seeing what they did unto their poor brothers (as now they perceive) shall be so graciously accepted;
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The Case is the same, as if a Gracious Prince of his own free motion and goodness should proclaim a general Pardon to a multitude of Rebels, Thieves and Traytors,
The Case is the same, as if a Gracious Prince of his own free motion and Goodness should proclaim a general Pardon to a multitude of Rebels, Thieves and Traitors,
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If at the general Assize, or at their Arraignment, the Judge upon certain notice of their several demeanors, should say to the one sort, I restore you to your former state and dignity, Because since the Proclamation of your Pardon you have demeaned your selves as becomes Loyal Subjects and thankful men:
If At the general Assize, or At their Arraignment, the Judge upon certain notice of their several demeanours, should say to the one sort, I restore you to your former state and dignity, Because since the Proclamation of your Pardon you have demeaned your selves as becomes Loyal Subject's and thankful men:
No man would ascribe the restauration of the one unto their good demeanor, in the Interim betwixt the getting of their Pardon and their Arraignment, but unto the Princes Clemencie:
No man would ascribe the restauration of the one unto their good demeanour, in the Interim betwixt the getting of their Pardon and their Arraignment, but unto the Princes Clemency:
The good demeanor of the one could but be at the most, Causasine qua non, A necessary Condition, without which the Princes Clemencie in his Pardon exprest, could not profit them.
The good demeanour of the one could but be At the most, Causasine qua non, A necessary Condition, without which the Princes Clemency in his Pardon expressed, could not profit them.
If any one should ask me, Why all men that profess they beleive in Christ shall not be saved, Albeit Christ died for All; albeit the Pardon General be proclaimed to all? The best Cause or Reason I could render, would be This;
If any one should ask me, Why all men that profess they believe in christ shall not be saved, Albeit christ died for All; albeit the Pardon General be proclaimed to all? The best Cause or Reason I could render, would be This;
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so many Commentaries or Expositions of such Points or Articles of Christian Faith, as are most proper (by way of Dread and Terror) to awake the Conscience and stirre the Affections:
so many Commentaries or Expositions of such Points or Articles of Christian Faith, as Are most proper (by Way of Dread and Terror) to awake the Conscience and stir the Affections:
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To inrich the volume, and to benefit the Reader, I have thought good to annex this sixth Section, which is A Collection of such Sermons of this Authors, as I conceive likely to prove most effectual to the ends above mentioned;
To enrich the volume, and to benefit the Reader, I have Thought good to annex this sixth Section, which is A Collection of such Sermons of this Authors, as I conceive likely to prove most effectual to the ends above mentioned;
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but for these Times also; which may perhaps be startled, to see their present sins so flagrantly reproved many years ago by one who knew not any of their persons that commit them.
but for these Times also; which may perhaps be startled, to see their present Sins so flagrantly reproved many Years ago by one who knew not any of their Persons that commit them.
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Our great Author had in his Eighth Book and third Chapter sadly complained of some, that made this Great Rule of Charitie, Equitie and Justice, [ Do as you would be done unto;
Our great Author had in his Eighth Book and third Chapter sadly complained of Some, that made this Great Rule of Charity, Equity and justice, [ Do as you would be done unto;
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He had more sadly complained in his Tenth Book, Chapter 23. That not only the Practise of this Transcendent Rule was extinct amongst men, But that the very Sense of it was (if not utterly lost among the Learned, Casuists or Expositors, yet) most shamefully decocted,
He had more sadly complained in his Tenth Book, Chapter 23. That not only the practice of this Transcendent Rule was extinct among men, But that the very Sense of it was (if not utterly lost among the Learned, Casuists or Expositors, yet) most shamefully decocted,
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And I shall endeavour to pick, chuse, and so place the rest, that the Reader shall not deny their Consequencie to the five precedent Sections treating, Of Christs Power, to raise the Dead, to judge the quick and dead,
And I shall endeavour to pick, choose, and so place the rest, that the Reader shall not deny their Consequency to the five precedent Sectis treating, Of Christ Power, to raise the Dead, to judge the quick and dead,
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and finally to sentence Both, according to the things done in the Body be they Good or Bad. At which day, God send this present sinful Generation (and amongst them my Soul) A Good deliverance; and in order thereto, a Timely unfeigned Repentance, especially of their applauded and avowed transgressions.
and finally to sentence Both, according to the things done in the Body be they Good or Bad. At which day, God send this present sinful Generation (and among them my Soul) A Good deliverance; and in order thereto, a Timely unfeigned Repentance, especially of their applauded and avowed transgressions.
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The First Sermon upon this Text. CHAP. XXXII. MATTH. 7. 12. All things, Therefore; whatsoever ye would that men should do unto you, even so do ye unto them,
The First Sermon upon this Text. CHAP. XXXII. MATTHEW. 7. 12. All things, Therefore; whatsoever you would that men should do unto you, even so do you unto them,
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Wait on the Lord and He shall save thee. Prov. 24. 29. Say not, I will do to him as he hath done to me, I will render to the man according to his work.
Wait on the Lord and He shall save thee. Curae 24. 29. Say not, I will do to him as he hath done to me, I will render to the man according to his work.
Christ advanceth This dictate of nature into an Evangelical Law; Fortifies it, and gives us proper motives to practise it. Two grounds of Equitie in this Law.
christ Advanceth This dictate of nature into an Evangelical Law; Fortifies it, and gives us proper motives to practise it. Two grounds of Equity in this Law.
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whilst they look back upon their former labors, like weary Passingers that have wandred up and down in unknown coasts without a Guide desirous to see the way they missed, in a Map, when they come to their Journeys end, begin to discern what Toyl and pains they might have saved, had they been acquainted with such good Rules & directions at the first as now they know.
while they look back upon their former labors, like weary Passengers that have wandered up and down in unknown coasts without a Guide desirous to see the Way they missed, in a Map, when they come to their Journeys end, begin to discern what Toil and pains they might have saved, had they been acquainted with such good Rules & directions At the First as now they know.
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Nor have we so great cause to be ashamed of our folly, as to bewail The common miserie of our nature, seeing the wisest among the sons of men either for Civil knowledge or speculative learning, Solomon himself, had almost lost himself in this Maze;
Nor have we so great cause to be ashamed of our folly, as to bewail The Common misery of our nature, seeing the Wisest among the Sons of men either for Civil knowledge or speculative learning, Solomon himself, had almost lost himself in this Maze;
as the Mariner doth his upon the Pole or other Celestial sign, he might have arrived in half that Time at that Haven which He hardly reached in his old Age,
as the Mariner does his upon the Pole or other Celestial Signen, he might have arrived in half that Time At that Haven which He hardly reached in his old Age,
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so as what the Jesuite saith absolutely, but, falsly of all Scripture, is Comparatively true of This advice of Solomons: It is a plain and easie way, a light of mans life,
so as what the Jesuit Says absolutely, but, falsely of all Scripture, is Comparatively true of This Advice of Solomons: It is a plain and easy Way, a Light of men life,
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and flourish much better, then if we should turn over all the Learned Comments that have been written upon them, without the practise of this Compendious Rule.
and flourish much better, then if we should turn over all the Learned Comments that have been written upon them, without the practice of this Compendious Rule.
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as Christs Incarnation, Passion, or Resurrection, be more necessary to be learned then other, then is this most necessary and most worthy the Practise:
as Christ Incarnation, Passion, or Resurrection, be more necessary to be learned then other, then is this most necessary and most worthy the practice:
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Seeing all Doctrines of good Life, of honest and upright Conversation are derived hence, as particular Conclusions in Arts and Sciences from their Causes and Principles.
Seeing all Doctrines of good Life, of honest and upright Conversation Are derived hence, as particular Conclusions in Arts and Sciences from their Causes and Principles.
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For which Reason, some Learned have thought, that St. Matthew was not curious to relate every sentence in that Rank and Order as it came from our Saviours Mouth:
For which Reason, Some Learned have Thought, that Saint Matthew was not curious to relate every sentence in that Rank and Order as it Come from our Saviors Mouth:
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but set them down, as any one would do all the memorable good sentences he could call to mind (of a good Discourse read or heard) placing that perhaps first which was spoke last,
but Set them down, as any one would do all the memorable good sentences he could call to mind (of a good Discourse read or herd) placing that perhaps First which was spoke last,
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Yet if (as in Description of Shires, men usually annex some parts of the Bordering Countries) any desire to have the Particular words or Speeches of our Saviour, whereunto this Illative [ Therefore ] is to be referred;
Yet if (as in Description of Shires, men usually annex Some parts of the Bordering Countries) any desire to have the Particular words or Speeches of our Saviour, whereunto this Illative [ Therefore ] is to be referred;
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For so St. Luke (who is more observant of our Saviours method in this Sermon then St. Matthew) in the sixth Chapter of his Gospel, verse 30, 31. Couples these two Sentences together, which St. Matthew had set so farre asunder.
For so Saint Lycia (who is more observant of our Saviors method in this Sermon then Saint Matthew) in the sixth Chapter of his Gospel, verse 30, 31. Couples these two Sentences together, which Saint Matthew had Set so Far asunder.
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before, verse the 27.) though St. Matthew place both Duty and Arguments immediately after the Sentence before cited, viz. [ Give to him that asketh, &c. ] So that this Precept [ Whatsoever ye would that men should do unto you, &c. ] as is most probable, came in, between the matter of that 42, and 43, verse of that fifth Chapter.
before, verse the 27.) though Saint Matthew place both Duty and Arguments immediately After the Sentence before cited, viz. [ Give to him that asks, etc. ] So that this Precept [ Whatsoever you would that men should do unto you, etc. ] as is most probable, Come in, between the matter of that 42, and 43, verse of that fifth Chapter.
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At least, for some special Use or Reason placed there by St. Matthew: because, being the Foundation or Principle whence all other Duties of Good Life are derived, it seems the Evangelist would intimate thus much unto us, That of all our Saviours Sermon, which contained the very Quintessence of the Law, this was the sum;
At least, for Some special Use or Reason placed there by Saint Matthew: Because, being the Foundation or Principle whence all other Duties of Good Life Are derived, it seems the Evangelist would intimate thus much unto us, That of all our Saviors Sermon, which contained the very Quintessence of the Law, this was the sum;
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First, To set down the Truth and Equitie of the Rule it self [ Whatsoever ye would that men, &c. ] with the Grounds or Motives to the practise thereof.
First, To Set down the Truth and Equity of the Rule it self [ Whatsoever you would that men, etc. ] with the Grounds or Motives to the practice thereof.
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Natura est optima Magistra; All that the best Teachers can perform in natural or moral Knowledge, is but to help or cherish those natural Notions or Seeds of Truth and Goodness which are ingrafted in our Souls.
Nature est optima Magistrate; All that the best Teachers can perform in natural or moral Knowledge, is but to help or cherish those natural Notions or Seeds of Truth and goodness which Are ingrafted in our Souls.
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Whereas in truth there is nothing more hard then to speak to the purpose, and yet so (in matters of Morality and Good Life) as every man of ordinary capacitie, shall think, upon the hearing of it, that he could have invented or said the like.
Whereas in truth there is nothing more hard then to speak to the purpose, and yet so (in matters of Morality and Good Life) as every man of ordinary capacity, shall think, upon the hearing of it, that he could have invented or said the like.
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He that spake as never man spake, and taught as never man taught, doth ground his Doctrine of good Life and Manners upon such Evident Principles as his very Adversaries could not deny, (whereunto any civil natural man would assent,
He that spoke as never man spoke, and taught as never man taught, does ground his Doctrine of good Life and Manners upon such Evident Principles as his very Adversaries could not deny, (whereunto any civil natural man would assent,
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First, as it binds us by Nature: and Secondly, as it binds us in Christianitie. Or First, as far as the equitie of it may be gathered by natural Reason;
First, as it binds us by Nature: and Secondly, as it binds us in Christianity. Or First, as Far as the equity of it may be gathered by natural Reason;
And the Negative of it, [ VVhat you would not have others do unto you, do not you to them, ] seemed such an excellent Ground of Civil Justice and honest dealing, that he caused it to be written in the places of Civil Justice,
And the Negative of it, [ What you would not have Others do unto you, do not you to them, ] seemed such an excellent Ground of Civil justice and honest dealing, that he caused it to be written in the places of Civil justice,
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No Prince was ever so firmly established in his Throne, but might be pulled down thence to lie with Beggars in the Dust. Antient Times yielding more frequent examples of the Circumrotation of this Sphaere or Wheel of mutabilitie, their observations to this purpose were Rife. Quod cuiquam contigit, cuivis potest.
No Prince was ever so firmly established in his Throne, but might be pulled down thence to lie with Beggars in the Dust. Ancient Times yielding more frequent Examples of the Circumrotation of this Sphere or Wheel of mUTABILITY, their observations to this purpose were Rife. Quod cuiquam contigit, cuivis potest.
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From this Actual Equalitie of all men by Nature, and this Possible Equalitie of all men in Condition, was it, that even among the Heathen he was thought inhumane, no natural man but a Monster, that would not be affected with anothers extraordinary misery.
From this Actual Equality of all men by Nature, and this Possible Equality of all men in Condition, was it, that even among the Heathen he was Thought inhumane, no natural man but a Monster, that would not be affected with another's extraordinary misery.
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and as unlikely to have come to that end as himself was before the victorie gotten, was afraid (as the Historian notes) least some like plague might have come upon himself,
and as unlikely to have come to that end as himself was before the victory got, was afraid (as the Historian notes) lest Some like plague might have come upon himself,
And Rome had never the like occasion to be secure as she had by Carthages destruction, which standing would never suffer her to be quiet, being the only City of all the world that was able to give Her check.
And Room had never the like occasion to be secure as she had by Carthage's destruction, which standing would never suffer her to be quiet, being the only city of all the world that was able to give Her check.
Thus, could we but consider, That, whosoever we be, we be but men; whatsoever our estate be, it is but Humane, subject to chance and obnoxious to change;
Thus, could we but Consider, That, whosoever we be, we be but men; whatsoever our estate be, it is but Humane, Subject to chance and obnoxious to change;
Yea, seeing, according to the mind of Christ, Beatius est Dare quam accipere, Acts 20. 36. to do good is better then to have good done to us, (as every action is better then Passion) we should therefore be more desirous of that.
Yea, seeing, according to the mind of christ, Beatus est Dare quam accipere, Acts 20. 36. to do good is better then to have good done to us, (as every actium is better then Passion) we should Therefore be more desirous of that.
Nay, many in their heat of discontent at others bad usage of them, will not stick quite to invert this Rule, and think that it is just and right, at least no wrong, to use others as they have been used themselves. (Thus I have known some use more severity towards their inferiors,
Nay, many in their heat of discontent At Others bad usage of them, will not stick quite to invert this Rule, and think that it is just and right, At least not wrong, to use Others as they have been used themselves. (Thus I have known Some use more severity towards their inferiors,
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then did well agree with their natural disposition, only, because they had been severely used by others whilest they were inferiors.) And this they think not amisse,
then did well agree with their natural disposition, only, Because they had been severely used by Others whilst they were inferiors.) And this they think not amiss,
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so they do it with no ill mind, but only because they would not be the onely men that should be noted and marked as fit to suffer abuse and wrongs whilst their equals go Scot-free.
so they do it with no ill mind, but only Because they would not be the only men that should be noted and marked as fit to suffer abuse and wrongs while their equals go Scot free.
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And thus many rude and barbarous Beggars (being denied harbor or relief of such as might afford it them) through a conceit of their own forlorn estate, will seek to make others as poor,
And thus many rude and barbarous Beggars (being denied harbour or relief of such as might afford it them) through a conceit of their own forlorn estate, will seek to make Others as poor,
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Now the greater we know any evil to be, and the more feeling touch we have of the nature and quality of it, the more grievous is our sin if we practise the like.
Now the greater we know any evil to be, and the more feeling touch we have of the nature and quality of it, the more grievous is our since if we practise the like.
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because he best knows the smart of the evil, and according to his unwillingness of having the like done to himself will the smart of the sting of Conscience be for doing so to others.
Because he best knows the smart of the evil, and according to his unwillingness of having the like done to himself will the smart of the sting of Conscience be for doing so to Others.
or if every man that hath his friend or brother slain should but do that which is due and should be done unto a murderer, not expecting the Judges sentence, both might do themselves great wrong in doing that which was but right and due to the offenders respectively.
or if every man that hath his friend or brother slave should but do that which is due and should be done unto a murderer, not expecting the Judges sentence, both might do themselves great wrong in doing that which was but right and due to the offenders respectively.
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And so shall every one wrong his own soul and conscience, that will prevent him in his judgements to whom vengeance belongeth (by taking Revenge into his own hands) and not expect his good leasure, by lawful and publick means.
And so shall every one wrong his own soul and conscience, that will prevent him in his Judgments to whom vengeance belongeth (by taking Revenge into his own hands) and not expect his good leisure, by lawful and public means.
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that is as much as to say, he hath overcome thee in evil, but thou also art overcome of evil, the evil hath overcome that which is good in Thee, Thy passion overbears thy Reason and Judgement:
that is as much as to say, he hath overcome thee in evil, but thou also art overcome of evil, the evil hath overcome that which is good in Thee, Thy passion overbears thy Reason and Judgement:
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11. What then (will some say) shall I pocket up every wrong? shall I make myself a But or mark for all to shoot at? shall I prostitute my person to abuse, my good name to slander, my goods to spoil without redresse? God forbid!
11. What then (will Some say) shall I pocket up every wrong? shall I make myself a But or mark for all to shoot At? shall I prostitute my person to abuse, my good name to slander, my goods to spoil without redress? God forbid!
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and if the present offendant might thereby grow insolent or retchless, likely to do the like again to others as well as to thee, Thou dost no way Transgresse, rather Two ways observe This Rule of natures Law, if thou solicit his chastisement at the Lawful Magistrates hand.
and if the present offendant might thereby grow insolent or retchless, likely to do the like again to Others as well as to thee, Thou dost not Way Transgress, rather Two ways observe This Rule of nature's Law, if thou solicit his chastisement At the Lawful Magistrates hand.
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For, when the Magistrate shall inflict upon him such punishment as shall be more grievous to him then the wrong that he did was to thee, he will be as careful to avoid the doing as thou art to avoid the suffering of the same or like injurie.
For, when the Magistrate shall inflict upon him such punishment as shall be more grievous to him then the wrong that he did was to thee, he will be as careful to avoid the doing as thou art to avoid the suffering of the same or like injury.
Secondly, seeing all men naturally desire securitie from danger, losse, or disquietness, and for this End wish that all private Disturbers of Publick Peace might either be amended or cut off;
Secondly, seeing all men naturally desire security from danger, loss, or disquietness, and for this End wish that all private Disturbers of Public Peace might either be amended or Cut off;
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Thou shalt do to others (whom thou hast more reason to respect then the party offending) as thou wouldst desire they should do for thee in the like case;
Thou shalt do to Others (whom thou hast more reason to respect then the party offending) as thou Wouldst desire they should do for thee in the like case;
and that thou maist at one Time or other be as far overseen, and yet couldest wish in thine hart that such thine escapes or oversights should not be prosecuted to the uttermost,
and that thou Mayest At one Time or other be as Far overseen, and yet Couldst wish in thine heart that such thine escapes or oversights should not be prosecuted to the uttermost,
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And experience doth teach us, that such as are too rigid or austere censurers of other mens infirmities, do oft-times fall into the like or worse themselves;
And experience does teach us, that such as Are too rigid or austere censurers of other men's infirmities, do ofttimes fallen into the like or Worse themselves;
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even into such as they are otherwise least inclined unto (but, in that they are men, the sons of sinful Adam, they are in some degree or other inclined unto any evil;) And therefore whilst they prosecute such as upon infirmitie or Passion fall into some Enormous crime,
even into such as they Are otherwise least inclined unto (but, in that they Are men, the Sons of sinful Adam, they Are in Some degree or other inclined unto any evil;) And Therefore while they prosecute such as upon infirmity or Passion fallen into Some Enormous crime,
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Vide interpretes in 7. cap. St. Matthaei. v. 1. See Plinies epist. lib. 9. epist. 12. 12. Thus far natural Reason may lead us in our sober thoughts, That we should not do any harm to others because we would not have any other do harm to us;
Vide interprets in 7. cap. Saint Matthew. v. 1. See Plinies Epistle. lib. 9. Epistle. 12. 12. Thus Far natural Reason may led us in our Sobrium thoughts, That we should not do any harm to Others Because we would not have any other do harm to us;
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He that is thus minded (the salvage and Giant-like spirit would say Bravely minded) may in the Jollitie of his resolution think himself no way bound to do his enemie any good, of whom he lookes for none;
He that is thus minded (the salvage and Giantlike Spirit would say Bravely minded) may in the Jollity of his resolution think himself no Way bound to do his enemy any good, of whom he looks for none;
Wherefore, seeing Reason teacheth us, That to do good to others, as they are men, is good it in self, it teacheth us (so we would learn of it) to good unto whomsoever.
Wherefore, seeing Reason Teaches us, That to do good to Others, as they Are men, is good it in self, it Teaches us (so we would Learn of it) to good unto whomsoever.
I answer by asking Thee, is the honour (or thanks) that cometh from God alone, of no value? The Heathen could say to his friend We are each to other Theatrum satis amplum a Theater sufficiently large for matter of content and contemplation.
I answer by asking Thee, is the honour (or thanks) that comes from God alone, of no valve? The Heathen could say to his friend We Are each to other Theatrum satis amplum a Theater sufficiently large for matter of content and contemplation.
and if, the mind be the man then he is truly and properly said to be The better man, that is better aminded towards all men, in as much as they are men.
and if, the mind be the man then he is truly and properly said to be The better man, that is better aminded towards all men, in as much as they Are men.
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For when the Gentiles which have not the law, that is, not the written Law of God, do by nature the things of the law (or contained in the Law) these having not the Law are a law unto themselves:
For when the Gentiles which have not the law, that is, not the written Law of God, do by nature the things of the law (or contained in the Law) these having not the Law Are a law unto themselves:
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For neither did they practise so much as they knew to be good, nor did they know all that to be good which This Rule might have taught them to be such.
For neither did they practise so much as they knew to be good, nor did they know all that to be good which This Rule might have taught them to be such.
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And albeit, the better sort of them will rise up in Judgement against us, and may condemn even the best sort of Christians (as the world counts them) now living;
And albeit, the better sort of them will rise up in Judgement against us, and may condemn even the best sort of Christians (as the world counts them) now living;
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God, as the Apostle saith, Rom. 1. had given some of them over to a Reprobate sense, That seeing they would not practise what they knew for good, they should not know Good from Bad. And as the learned observe,
God, as the Apostle Says, Rom. 1. had given Some of them over to a Reprobate sense, That seeing they would not practise what they knew for good, they should not know Good from Bad. And as the learned observe,
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Or undutiful subjects to their Prince, had cancelled the Original instruments of their inheritance, Or copie of that Law by which they were to be tried, dayly defacing and blotting it by their foul transgressions and stain of sins:
Or undutiful subject's to their Prince, had canceled the Original Instruments of their inheritance, Or copy of that Law by which they were to be tried, daily defacing and blotting it by their foul transgressions and stain of Sins:
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it pleased The Lord in mercie, to renew it once again in visible and material Characters ingraven in stone, adding to it the commentaries of Prophets and other Holy men, that so his people might once again copie out that Covenant whose Original they had lost: (the written law being but as the sampler or drawn work which was to have been wrought out by the law of nature;) and imprint it again in their harts by meditation and practise.
it pleased The Lord in mercy, to renew it once again in visible and material Characters engraven in stone, adding to it the commentaries of prophets and other Holy men, that so his people might once again copy out that Covenant whose Original they had lost: (the written law being but as the sampler or drawn work which was to have been wrought out by the law of nature;) and imprint it again in their hearts by meditation and practice.
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Yet once again the people of the Jewes (unto whom this written Law was committed) did by their false interpretations and Hypocritical glosses corrupt the true sence and meaning of Gods Law, as the nations before had defaced the Law of nature by their foolish imaginations and conceited self-love.
Yet once again the people of the Jews (unto whom this written Law was committed) did by their false interpretations and Hypocritical Glosses corrupt the true sense and meaning of God's Law, as the Nations before had defaced the Law of nature by their foolish Imaginations and conceited Self-love.
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as the Latin tongue is in the Italian) and the Jews (who should have allured others by their good example and continual prosperitic (had they continued faithful in observing it) to observe the written Law of God,) had quite corrupted it:
as the Latin tongue is in the Italian) and the jews (who should have allured Others by their good Exampl and continual prosperitic (had they continued faithful in observing it) to observe the written Law of God,) had quite corrupted it:
God sent his Only Son in the nature of man and Form of a Servant, by infusion of Grace into mens hearts, to revive the dead Root of Natures Law, when it was almost perished;
God sent his Only Son in the nature of man and From of a Servant, by infusion of Grace into men's hearts, to revive the dead Root of Nature's Law, when it was almost perished;
and also to purifie and cleanse Gods written Law, from the false interpretations of the Scribes and Pharisees, which he performs in this seventh Chapter and in the two precedent.
and also to purify and cleanse God's written Law, from the false interpretations of the Scribes and Pharisees, which he performs in this seventh Chapter and in the two precedent.
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Wherefore he adds, verse 20. I say unto you, except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees, ye shall in no wise enter into the Kingdom of Heaven.
Wherefore he adds, verse 20. I say unto you, except your righteousness exceed the righteousness of the Scribes and Pharisees, you shall in no wise enter into the Kingdom of Heaven.
It is evident then, from our Saviours words, that both the righteousnesse commanded in the moral Law, and in the Prophets, must be fulfilled in better measure by Christians then it was either by the Scribes or the Pharisees;
It is evident then, from our Saviors words, that both the righteousness commanded in the moral Law, and in the prophets, must be fulfilled in better measure by Christians then it was either by the Scribes or the Pharisees;
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and that the best and most easie way of fulfilling both the Law and the Prophets is the practising of this Rule, Whatsoever ye would that men should do unto you, do ye so unto them,
and that the best and most easy Way of fulfilling both the Law and the prophets is the practising of this Rule, Whatsoever you would that men should do unto you, do you so unto them,
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14. Let us see then what we have more from His Doctrine then from Nature for the Right Practise of this Royallest Rule. By Christs Doctrine we have both the Grounds of the former Precept (which Nature afforded us) better fortified and confirmed unto us;
14. Let us see then what we have more from His Doctrine then from Nature for the Right practice of this Royalest Rule. By Christ Doctrine we have both the Grounds of the former Precept (which Nature afforded us) better fortified and confirmed unto us;
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And also have Motives or inducements, which may sway Reason against Passion to the practise of the same Rule, more certain and infinitely greater then the Heathen or meer natural man had any. (I must request you to call to mind what was said before;
And also have Motives or inducements, which may sway Reason against Passion to the practice of the same Rule, more certain and infinitely greater then the Heathen or mere natural man had any. (I must request you to call to mind what was said before;
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That the Ground of this Precept, was, The Equalitie of all men by nature.) The Heathen knew this full well, That all men were of one kind, all mortal, all capable of Reason,
That the Ground of this Precept, was, The Equality of all men by nature.) The Heathen knew this full well, That all men were of one kind, all Mortal, all capable of Reason,
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And from this knowledge, even such among them as held no Creation, no dependence of man upon the Divine Power, did often shew commendable effects of this Law written in their hearts in sundry duties of Good neighborhood (as we speak) and civil kindnesses:
And from this knowledge, even such among them as held no Creation, no dependence of man upon the Divine Power, did often show commendable effects of this Law written in their hearts in sundry duties of Good neighbourhood (as we speak) and civil Kindnesses:
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As for any Affinity or Bonds of society between man and man, at least between men of divers Countries, more then is between beasts of the same kind, most of them acknowledged none;
As for any Affinity or Bonds of society between man and man, At least between men of diverse Countries, more then is between beasts of the same kind, most of them acknowledged none;
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Herein then is Our Equalitie and Affinity greater, that we all acknowledge one God for our Father, who is in a more peculiar sort the Creator of every man,
Herein then is Our Equality and Affinity greater, that we all acknowledge one God for our Father, who is in a more peculiar sort the Creator of every man,
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when thou tellest them, that there be no plague among them when thou countest them. The Rich shall not passe, and the poor shall not diminish from half a shekel,
when thou Tellest them, that there be no plague among them when thou countest them. The Rich shall not pass, and the poor shall not diminish from half a shekel,
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From this strict Dependencie of all men upon one and the same Creator, and this Equality and Brother-hood which we have in one Father, doth our Saviour Christ, Luke 6 v. 36. draw that precept Of loving our Enemies: which he makes as it were an Essential property of all such as truly acknowledge One God.
From this strict Dependency of all men upon one and the same Creator, and this Equality and Brotherhood which we have in one Father, does our Saviour christ, Lycia 6 v. 36. draw that precept Of loving our Enemies: which he makes as it were an Essential property of all such as truly acknowledge One God.
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The Consciences of the Gentiles, as St. Paul saith, might secretly accuse them: But the Others words and speeches did bear open Testimony against them,
The Consciences of the Gentiles, as Saint Paul Says, might secretly accuse them: But the Others words and Speeches did bear open Testimony against them,
so saith our Saviour Christ immediately upon the words of the Text, — For if you love them which love you, what thank shall you have? for even the sinners love those that love them.
so Says our Saviour christ immediately upon the words of the Text, — For if you love them which love you, what thank shall you have? for even the Sinners love those that love them.
15. This further confirms what out of the principles of Nature was formerly gathered, to wit, that where it is said, Whatsoever you would that men should do unto you, do ye so unto them:
15. This further confirms what out of the principles of Nature was formerly gathered, to wit, that where it is said, Whatsoever you would that men should do unto you, do you so unto them:
The meaning is not, What ye would have this or that man do unto you, do ye so unto the same man; but rather thus, Whatsoever ye would that any man should do unto you, do ye the like in like case to every man, in that he is man, in that he is your fellow Creature, in that he is the Son of your heavenly Father, be he otherwise friend, or foe.
The meaning is not, What you would have this or that man do unto you, do you so unto the same man; but rather thus, Whatsoever you would that any man should do unto you, do you the like in like case to every man, in that he is man, in that he is your fellow Creature, in that he is the Son of your heavenly Father, be he otherwise friend, or foe.
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whether by Man, by Angel (or any other of Gods ministring Spirits or procurer of mankinds good) or by God himself, That do to every man because every man that God to his Father, who as He hath a care and providence over all,
whither by Man, by Angel (or any other of God's ministering Spirits or procurer of mankinds good) or by God himself, That do to every man Because every man that God to his Father, who as He hath a care and providence over all,
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so is it his will that every Creature under him, all men especially that call him Father, should be his Ministers in procuring and furthering any others good, of whom this our heavenly Father vouchsafes to take care and charge.
so is it his will that every Creature under him, all men especially that call him Father, should be his Ministers in procuring and furthering any Others good, of whom this our heavenly Father vouchsafes to take care and charge.
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yet because the Lord feeds the young Ravens, when they call upon him, being otherwise destitute of ordinary relief from their Dams or old Ones (as both Aristotle and Plinie observe;
yet Because the Lord feeds the young Ravens, when they call upon him, being otherwise destitute of ordinary relief from their Dams or old Ones (as both Aristotle and Pliny observe;
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and the Psalmist alludes to it in that speech) Therefore, the Lord commanded them to afford the like help to Elias being forsaken or rather persecuted by the King and his Officers, who should have yielded him house and harbour;
and the Psalmist alludes to it in that speech) Therefore, the Lord commanded them to afford the like help to Elias being forsaken or rather persecuted by the King and his Officers, who should have yielded him house and harbour;
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and in the 6. of Matth. v. 14. He tels us, that if we look for mercie at Gods hand, we must shew mercie unto men; not to our friends or brethren by kindred or Nation, but unto men. The place is so much the more worth our observation,
and in the 6. of Matthew v. 14. He tells us, that if we look for mercy At God's hand, we must show mercy unto men; not to our Friends or brothers by kindred or nation, but unto men. The place is so much the more worth our observation,
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because he adds no Exposition or Comment to any one Petition in all the Lords Prayer, save only that He gives this Note upon that [ And forgive us our trespasses as we forgive them that trespass against us;
Because he adds no Exposition or Comment to any one Petition in all the lords Prayer, save only that He gives this Note upon that [ And forgive us our Trespasses as we forgive them that trespass against us;
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16. For a Friends sake that has indeared us to him for many, of whom we yet expect more kindnesses, we think it good manners to tolerate many things, which otherwise we would not.
16. For a Friends sake that has endeared us to him for many, of whom we yet expect more Kindnesses, we think it good manners to tolerate many things, which otherwise we would not.
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And shall not Christian Faith and true Religion teach us much more to remit all for Gods sake, of whom we have received our selves, our very bodies and souls and all that we have? of whom we yet expect much more then we have received,
And shall not Christian Faith and true Religion teach us much more to remit all for God's sake, of whom we have received our selves, our very bodies and Souls and all that we have? of whom we yet expect much more then we have received,
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even everlasting life and immortal bodies to be crowned with Glory? What if our Enemies have sought to take away this miserable and mortal life? God freely gave it us, who likewise at his pleasure may justly challenge it.
even everlasting life and immortal bodies to be crowned with Glory? What if our Enemies have sought to take away this miserable and Mortal life? God freely gave it us, who likewise At his pleasure may justly challenge it.
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Nay if we would but examine this Precept by exact Reason (passion set aside) in as much as God hath freely given us life, he might most Justly command us not to murmur against such as should take it from us.
Nay if we would but examine this Precept by exact Reason (passion Set aside) in as much as God hath freely given us life, he might most Justly command us not to murmur against such as should take it from us.
For who can appoint him his Time? or who can refuse any for his Executioner whom the Supream Judge of Heaven and Earth shall permit? But in as much as God hath preserved our lives which our Enemies sought, he may justly command,
For who can appoint him his Time? or who can refuse any for his Executioner whom the Supreme Judge of Heaven and Earth shall permit? But in as much as God hath preserved our lives which our Enemies sought, he may justly command,
Now what Lord or Master is there that would indure such a servant as would not bestow his goods or benevolence on whomsoever it pleased him to appoint,
Now what Lord or Master is there that would endure such a servant as would not bestow his goods or benevolence on whomsoever it pleased him to appoint,
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albeit he were his servants enemie? If this we refuse, and yet acknowledge our selves to be Gods servants, may not God justly say unto us? Ex tuo ipsius ore judicaberis.
albeit he were his Servants enemy? If this we refuse, and yet acknowledge our selves to be God's Servants, may not God justly say unto us? Ex tuo Himself over judicaberis.
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as all that professe themselves members thereof should in practise testifie that they have: otherwise, as the Lawyers say, Protestatio non valet contra factum.
as all that profess themselves members thereof should in practice testify that they have: otherwise, as the Lawyers say, Declaration non valet contra factum.
Would you know then what some of the Heathen have thought of the duties of every member in a body Politick? Plato in his fifth Book, De Republica, hath a comparison to this purpose.
Would you know then what Some of the Heathen have Thought of the duties of every member in a body Politic? Plato in his fifth Book, De Republic, hath a comparison to this purpose.
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In like manner Plato thought it meet, that in every City or Common-weal, as often as any good or harm did happen to any Citizen or Free denizon thereof, it should not be counted that mans good or harm only,
In like manner Plato Thought it meet, that in every city or Commonweal, as often as any good or harm did happen to any Citizen or Free denizen thereof, it should not be counted that men good or harm only,
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If this the Heathens by meer light of nature could discern to be the dutie of the meer natural man, what tongue of man or Angel can expresse in Terms befitting so high A mysterie, what Brotherhood, what fellowship, what Sympathie, and what affection should be between the members of Christs Body? for no society like this;
If this the heathens by mere Light of nature could discern to be the duty of the mere natural man, what tongue of man or Angel can express in Terms befitting so high A mystery, what Brotherhood, what fellowship, what sympathy, and what affection should be between the members of Christ Body? for no society like this;
Doubtless our Saviour spake according to the duty, if not according to the custome of honest hartie neighbours, in the good old world, in the Parable of the lost sheep and Groat? His rejoycing for the recoverie of his strayed sheep, was not his alone but his neighbours also:
Doubtless our Saviour spoke according to the duty, if not according to the custom of honest hearty neighbours, in the good old world, in the Parable of the lost sheep and Groat? His rejoicing for the recovery of his strayed sheep, was not his alone but his neighbours also:
what a madness it would seem to a wise man, if because the finger did ake or pain him, a mans head or heart and inward thoughts should presently resolve to cut it off,
what a madness it would seem to a wise man, if Because the finger did ache or pain him, a men head or heart and inward thoughts should presently resolve to Cut it off,
Yet such is our malice and madness, if, because our brother or fellow member in Christ (so we must account all that Communicate with us in the same Sacraments) doth vex or torment us, we should therefore resolve to vex and torment him again.
Yet such is our malice and madness, if, Because our brother or fellow member in christ (so we must account all that Communicate with us in the same Sacraments) does vex or torment us, we should Therefore resolve to vex and torment him again.
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So monstrous is their sin, so miserable their estate, that to satiate their revengeful minds, or to wreck their imbred spite, do harm, vex or torment their Fellow-members in Christ.
So monstrous is their since, so miserable their estate, that to satiate their revengeful minds, or to wreck their imbred spite, do harm, vex or torment their Fellow members in christ.
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as the heart, which directs or the hand which applies the medicine to any ill affected part, shall find ease and rest by the mitigation of the sickly members pain.
as the heart, which directs or the hand which Applies the medicine to any ill affected part, shall find ease and rest by the mitigation of the sickly members pain.
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if we assist or direct into good wayes, those, that for want of means may be tempted to ill courses, To this double good work (which both relieves the Body and rescues the soul) There is appointed a great reward.
if we assist or Direct into good ways, those, that for want of means may be tempted to ill courses, To this double good work (which both relieves the Body and rescues the soul) There is appointed a great reward.
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or if they escaped unpunished in this life, they thought themselves safe enough: whereas we certainly know and believe that God will certainly bring all to equalitie:
or if they escaped unpunished in this life, they Thought themselves safe enough: whereas we Certainly know and believe that God will Certainly bring all to equality:
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for usually his punishments in this life bring men as it were to a composition with their adversaries, both teaching them to do as they would be done unto,
for usually his punishments in this life bring men as it were to a composition with their Adversaries, both teaching them to do as they would be done unto,
but such as passe this life unpunished and impenitent are arrested at their first entry into the other, they fall immediately into the Jaylors hands from whence there is no Redemption.
but such as pass this life unpunished and impenitent Are arrested At their First entry into the other, they fallen immediately into the Jailors hands from whence there is no Redemption.
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19. Thus much of the First Point (according to the method proposed §. 5.) that is, Of the equitie of the Precept, and of the Grounds or motives which might incite us to the performance of it, either drawn from the Law of Nature, or from the Law of Grace, the Holy Gospel.
19. Thus much of the First Point (according to the method proposed §. 5.) that is, Of the equity of the Precept, and of the Grounds or motives which might incite us to the performance of it, either drawn from the Law of Nature, or from the Law of Grace, the Holy Gospel.
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Here only for A Ground to Application, I take it as granted, That natural Reason and the written Law teach every man what is good for himself and whereon to set his desires.
Here only for A Ground to Application, I take it as granted, That natural Reason and the written Law teach every man what is good for himself and whereon to Set his Desires.
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And this Rule of Nature and Precept of our Saviour binds every man to further his Neighbor or Fellow Creature in all such desires, that is, Generally in all desires which pertain either unto the necessary supplies or comforts of this life,
And this Rule of Nature and Precept of our Saviour binds every man to further his Neighbour or Fellow Creature in all such Desires, that is, Generally in all Desires which pertain either unto the necessary supplies or comforts of this life,
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Two especial Breaches of this Law of Nature I have observed (so farre as my experience reacheth) and have heard noted by others to be almost general through out the Land.
Two especial Breaches of this Law of Nature I have observed (so Far as my experience reaches) and have herd noted by Others to be almost general through out the Land.
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For the First, None of us can be ignorant, how in ofttimes, Sometimes the Famin, oft-times, nay alwayes for this seven or eight years past, the Plague of Pestilence hath raged one where or other, throughout the Land. The grievousness of that Maladie albeit we know not fully,
For the First, None of us can be ignorant, how in ofttimes, Sometime the Famine, ofttimes, nay always for this seven or eight Years past, the Plague of Pestilence hath raged one where or other, throughout the Land. The grievousness of that Malady albeit we know not Fully,
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yet that we know it in some sort, and esteem of it as a grievous maladie, A Plague indeed sent from God, our fear of it when it is near unto us doth sufficiently witness:
yet that we know it in Some sort, and esteem of it as a grievous malady, A Plague indeed sent from God, our Fear of it when it is near unto us does sufficiently witness:
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Of any comfort I say, either bodily to case the pain by Lenitives, or to prevent the last danger of it by Physick and good Diet. Or if in these we could have no Hope, the less we had in them, the more desirous would we be of spiritual comfort under the wings of the Almighty.
Of any Comfort I say, either bodily to case the pain by Lenitives, or to prevent the last danger of it by Physic and good Diet. Or if in these we could have no Hope, the less we had in them, the more desirous would we be of spiritual Comfort under the wings of the Almighty.
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The less help, Art, or Nature, or men themselves could afford us, the more earnestly would we desire hearty prayers for succor and comfort from the Almightie.
The less help, Art, or Nature, or men themselves could afford us, the more earnestly would we desire hearty Prayers for succour and Comfort from the Almighty.
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it would abate our sorrow to know that they did abate their wonted mirth and jollitie as in compassion to us. The Saying is most true; Solamen miseris socios habuisse doloris:
it would abate our sorrow to know that they did abate their wonted mirth and jollity as in compassion to us. The Saying is most true; Solamen miseris socios habuisse doloris:
So as that which is most heavie and grievous whilst it is only laid upon one or some few, becomes very light and easie when it is divided and laid upon many willing to communicate in the burden.
So as that which is most heavy and grievous while it is only laid upon one or Some few, becomes very Light and easy when it is divided and laid upon many willing to communicate in the burden.
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But who is he of a thousand that would lay half of this to heart when sorrow lies heaviest upon his poor distressed brethren? I know not how men in this place are affected;
But who is he of a thousand that would lay half of this to heart when sorrow lies Heaviest upon his poor distressed brothers? I know not how men in this place Are affected;
They think this Precept of our Saviour extends it self no further then the Statutes of the Land, binding them to do good (such good as they would have done to them) only to the men of their own or the next Parish.
They think this Precept of our Saviour extends it self no further then the Statutes of the Land, binding them to do good (such good as they would have done to them) only to the men of their own or the next Parish.
If we should tell the people of one Shire or Countrie, That they ought to mourn and lament, to fast and pray for the afflictions of others some forty miles off,
If we should tell the people of one Shire or Country, That they ought to mourn and lament, to fast and pray for the afflictions of Others Some forty miles off,
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What of all this? Doth any man keep a Flock, and eats not of the milk thereof? Doth any man plant a Vineyard and not eat of the Fruit thereof? Yea, of all or any the increase thereof at his pleasure? Yet is not all kind of eating (of moderate eating) fit for every season, There is a Time as well of Fasting as of eating and Feasting.
What of all this? Does any man keep a Flock, and eats not of the milk thereof? Does any man plant a Vineyard and not eat of the Fruit thereof? Yea, of all or any the increase thereof At his pleasure? Yet is not all kind of eating (of moderate eating) fit for every season, There is a Time as well of Fasting as of eating and Feasting.
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This was a grievous sin in Judah, that they were not sorry for the affliction of Israel, that is, of the ten Tribes. It was a grievous sin in the Princes and Nobles, that they did not mourn and lament for the miseries of the mean and common People.
This was a grievous since in Judah, that they were not sorry for the affliction of Israel, that is, of the ten Tribes. It was a grievous since in the Princes and Nobles, that they did not mourn and lament for the misery's of the mean and Common People.
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The Second Sermon upon this Text. CHAP. XXXIII. MATTH. 7. 12. Therefore, all things whatsoever ye would that men should do unto you, do ye even so unto them;
The Second Sermon upon this Text. CHAP. XXXIII. MATTHEW. 7. 12. Therefore, all things whatsoever you would that men should do unto you, do you even so unto them;
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] For by Good Analogie it is Applicable to all the Duties of the first Table which we owe to God for our very Being and all his other Blessings in all kinds bestowed on us.
] For by Good Analogy it is Applicable to all the Duties of the First Table which we owe to God for our very Being and all his other Blessings in all Kinds bestowed on us.
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Our desires to receive Good things from God, ought to be the measure of our Readiness to return obedience to his will, and all other duties of dependents upon his Grace and Goodness.
Our Desires to receive Good things from God, ought to be the measure of our Readiness to return Obedience to his will, and all other duties of dependents upon his Grace and goodness.
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1. That This Rule may seem to establish the Old Pythagorean Error of Retaliation, and the new One of Paritie in Estates. 2. That the Magistrate in punishing offendors (it seems) in some Case must of necessitie either violate this Rule or some other.
1. That This Rule may seem to establish the Old Pythagorean Error of Retaliation, and the new One of Parity in Estates. 2. That the Magistrate in punishing offenders (it seems) in Some Case must of necessity either violate this Rule or Some other.
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THat this Precept [ Do as ye would be done to ] doth contain as much as that Other [ Thou shalt love thy neighbor as thy self ] is evident to every man at the first sight.
THat this Precept [ Do as you would be done to ] does contain as much as that Other [ Thou shalt love thy neighbour as thy self ] is evident to every man At the First sighed.
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Notwithstanding the best Interpreters usually restrain it thus, If there be any Commandment of the second Table, it is comprehended in this short saying, Thou shalt love thy neighbor as thy self:
Notwithstanding the best Interpreters usually restrain it thus, If there be any Commandment of the second Table, it is comprehended in this short saying, Thou shalt love thy neighbour as thy self:
Whereas St. Paul had here reckoned up all the Commandments of the Second Table, save only one (which indeed is rather the Medius Terminus or coupling of the First and Second Table,
Whereas Saint Paul had Here reckoned up all the commandments of the Second Table, save only one (which indeed is rather the Medius Terminus or coupling of the First and Second Table,
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If there be any other commandment, whether one of those Ten mentioned, Exod. 20. or elswhere in the Law which concerns the duty of man to man, be it one, or be they more, they be contained in This saying, Love thy neighbour as thy self.
If there be any other Commandment, whither one of those Ten mentioned, Exod 20. or elsewhere in the Law which concerns the duty of man to man, be it one, or be they more, they be contained in This saying, Love thy neighbour as thy self.
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they may seem no way comprehended in the former Saying; and this restraint may, it seems, be gathered from our Saviours Doctrine, Matth. 22. ver. 37. For being asked which was the greatest Commandment in the Law? He answered, Thou shalt Love the Lord thy God with all thine Heart, with all thy soul, and with all thy mind;
they may seem no Way comprehended in the former Saying; and this restraint may, it seems, be gathered from our Saviors Doctrine, Matthew 22. ver. 37. For being asked which was the greatest Commandment in the Law? He answered, Thou shalt Love the Lord thy God with all thine Heart, with all thy soul, and with all thy mind;
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as we say, Primò diversa; as distinct as the Commandments of Murther and Theft; neither of which is any way included in the other, or dependent upon it:
as we say, Primò diversa; as distinct as the commandments of Murder and Theft; neither of which is any Way included in the other, or dependent upon it:
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Thus much is certain that no man loves his neighbour aright, unless he love him for Gods sake whom He loves above all and whose love commands all other love.
Thus much is certain that no man loves his neighbour aright, unless he love him for God's sake whom He loves above all and whose love commands all other love.
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for how can he that loveth not his brother whom he hath seen, love God whom he hath not seen? So that our love to God must be the motive or incitement for us to love our neighbour:
for how can he that loves not his brother whom he hath seen, love God whom he hath not seen? So that our love to God must be the motive or incitement for us to love our neighbour:
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So that This Rule rightly practised, is the whole Law and the Prophets, and in effect equivalent to those Two Commandments, Love God above all; and thy neighbour as thy self:
So that This Rule rightly practised, is the Whole Law and the prophets, and in Effect equivalent to those Two commandments, Love God above all; and thy neighbour as thy self:
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But is more evident, if we observe the Former Extent or exposition of it, which was thus — Whatsoever ye would should be done unto you, either by God or man, That do to all men as they are your fellow creatures, for your Creators sake.
But is more evident, if we observe the Former Extent or exposition of it, which was thus — Whatsoever you would should be done unto you, either by God or man, That do to all men as they Are your fellow creatures, for your Creators sake.
Or if we would further search out the exact Temper and constitution of mind whereat this precept aims, it consists (as I may so speak in Aequilibrio:) in the aequipoise of our desires of doing and receiving good, whether the Good be to be directed immediately unto God or to our neighbours for his sake.
Or if we would further search out the exact Temper and constitution of mind whereat this precept aims, it consists (as I may so speak in Equilibrium:) in the aequipoise of our Desires of doing and receiving good, whither the Good be to be directed immediately unto God or to our neighbours for his sake.
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that the performance of every part of this duty sincerely, in some, though not in perfect measure, is in like sort, the fulfilling of the Law, Quoad perfectionem vel integritatem partium, as the Schools say,
that the performance of every part of this duty sincerely, in Some, though not in perfect measure, is in like sort, the fulfilling of the Law, Quoad perfectionem vel integritatem partium, as the Schools say,
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if God should enter into judgment with us for not performing of the later. Thus you have seen how this precept doth directly concern both the First and Second Table. 4. Yet further!
if God should enter into judgement with us for not performing of the later. Thus you have seen how this precept does directly concern both the First and Second Table. 4. Yet further!
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for we are bound by this love we owe one to another, every one according to his calling, opportunity and ability, to instruct another in the knowledge of every precept,
for we Are bound by this love we owe one to Another, every one according to his calling, opportunity and ability, to instruct Another in the knowledge of every precept,
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and this Rule of Nature, whose practise is here enjoyned by our Saviour, binds every man to be as willing to further his Neighbor or Fellow-Creature in pursuit of any lawful good,
and this Rule of Nature, whose practice is Here enjoined by our Saviour, binds every man to be as willing to further his Neighbour or Fellow-Creature in pursuit of any lawful good,
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Yet against this Precept it may be Objected, That it may seem to establish the Pythagorean Retaliation, which was such an error in Philosophy, as the present error of the Anabaptists is in Religion. Both of them tending to an Equalitie of all sorts of men.
Yet against this Precept it may be Objected, That it may seem to establish the Pythagorean Retaliation, which was such an error in Philosophy, as the present error of the Anabaptists is in Religion. Both of them tending to an Equality of all sorts of men.
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so must the Prince unto his Subjects, the Magistrate to such as are under him; the Father to the Son, &c. There be some common Grounds which will serve to Answer other Objections which may be made;
so must the Prince unto his Subject's, the Magistrate to such as Are under him; the Father to the Son, etc. There be Some Common Grounds which will serve to Answer other Objections which may be made;
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First, The meaning of the Precept is not, that we should do the self same to every man in every estate, which we expect he should do to us, living in that estate wherein we are; For seeing there is an Inequality of Estates, there must be also an Inequality or diversity of Duties belonging to those several Estates.
First, The meaning of the Precept is not, that we should do the self same to every man in every estate, which we expect he should do to us, living in that estate wherein we Are; For seeing there is an Inequality of Estates, there must be also an Inequality or diversity of Duties belonging to those several Estates.
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The meaning then is thus, Whatsoever you could wish that men should do unto you, supposing you were in the same estate they are in, that you must do to them now they are in that estate.
The meaning then is thus, Whatsoever you could wish that men should do unto you, supposing you were in the same estate they Are in, that you must do to them now they Are in that estate.
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Thus the Greatest Monarch on earth, in as much as He is but man, and might have been or may be yet subject to anothers pleasure, must stoop to this consideration, what usage he would expect of his Prince if he himself were a Subject;
Thus the Greatest Monarch on earth, in as much as He is but man, and might have been or may be yet Subject to another's pleasure, must stoop to this consideration, what usage he would expect of his Prince if he himself were a Subject;
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or masters Use their servants otherwise then they would be Used if they were such, God will bring a more miserable servitude on the One and continue it on the other.
or Masters Use their Servants otherwise then they would be Used if they were such, God will bring a more miserable servitude on the One and continue it on the other.
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From these places of St. Paul, we may likewise frame a Second Answer to to the former Objection, Thus. If we compare men in their several estates wherein they live, wherein they are, not wherein they may be,
From these places of Saint Paul, we may likewise frame a Second Answer to to the former Objection, Thus. If we compare men in their several estates wherein they live, wherein they Are, not wherein they may be,
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seeing all men delight in comfort and contentation of mind, & only that is such which is truly good in respect of the party which desires it, every man should be desirous to do that good to others which is best befitting his estate wherein he may take true comfort and best content.
seeing all men delight in Comfort and contentation of mind, & only that is such which is truly good in respect of the party which Desires it, every man should be desirous to do that good to Others which is best befitting his estate wherein he may take true Comfort and best content.
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as in relieving the poor and needy by Hospitalitie; in countenancing others of competent estate in their commendable courses; in protecting them from wrong;
as in relieving the poor and needy by Hospitality; in countenancing Others of competent estate in their commendable courses; in protecting them from wrong;
6. Again it may be objected, That this Rule however we interpret it; must be violated by the Publick Magistrate in inflicting punishment upon Offenders.
6. Again it may be objected, That this Rule however we interpret it; must be violated by the Public Magistrate in inflicting punishment upon Offenders.
A notable Example whereof we have in Alexander de Medices, the first of that Family that took upon him to be the Prince of Florence, but not so willing to execute Justice as to usurp Authority.
A notable Exampl whereof we have in Alexander de Medices, the First of that Family that took upon him to be the Prince of Florence, but not so willing to execute justice as to usurp authority.
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He, contrary to his Country Laws, granted pardon to a Murtherer at one of his neer Kinsmens Request, who afterwards willing to purchase Fame by freeing his Country from his Kinsmans Duke Alexanders Tyranny, used the former Malefactors help in killing the Duke which had given him life at his request.
He, contrary to his Country Laws, granted pardon to a Murderer At one of his near Kinsmen's Request, who afterwards willing to purchase Fame by freeing his Country from his Kinsmans Duke Alexanders Tyranny, used the former Malefactors help in killing the Duke which had given him life At his request.
7. But to return to that we were upon, when these Objections crossed our way: God weighs our secret thoughts more exactly then we can do bodies gross and sensible.
7. But to return to that we were upon, when these Objections crossed our Way: God weighs our secret thoughts more exactly then we can do bodies gross and sensible.
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because we are bound to distribute to their necessities, so is not He to ours. And alwayes the freer the Gift is, the greater should the receivers thankfulness be.
Because we Are bound to distribute to their necessities, so is not He to ours. And always the freer the Gift is, the greater should the Receivers thankfulness be.
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(Mat. 18. 23.) We are in many respects bound most strictly, to render unto God himself according to his reward. (It was Hezekiahs sin that he did not so. 2 Chro. 32. 24,) First, because he hath prevented us with his blessings;
(Mathew 18. 23.) We Are in many respects bound most strictly, to render unto God himself according to his reward. (It was Hezekiah's sin that he did not so. 2 Chro 32. 24,) First, Because he hath prevented us with his blessings;
And therefore in all equitie we are bound, First to render what possibly we can unto Him, and that with greater alacritie and cheerfulness then unto man for his sake;
And Therefore in all equity we Are bound, First to render what possibly we can unto Him, and that with greater alacrity and cheerfulness then unto man for his sake;
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] All the services of worship, of praise, thankfulness or the like, which we return immediately to God himself, belong unto the First Table. All the duties we perform to men, either because we have received,
] All the services of worship, of praise, thankfulness or the like, which we return immediately to God himself, belong unto the First Table. All the duties we perform to men, either Because we have received,
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desiring withall, that he would do some other good unto us, which yet we want, Could we in the next place take a perfect measure of our own desires of what we want,
desiring withal, that he would do Some other good unto us, which yet we want, Could we in the next place take a perfect measure of our own Desires of what we want,
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whilst they are fresh, and at the height, and withall duly weigh those Blessings of life and health, considering the full and sole dependence they have on the good-wil and pleasure of our God;
while they Are fresh, and At the height, and withal duly weigh those Blessings of life and health, considering the full and sole dependence they have on the goodwill and pleasure of our God;
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For who is he, that truly considers what life is, till he come in danger of death? Or how pleasant health is, till he be pained with some grievous sickness, wound,
For who is he, that truly considers what life is, till he come in danger of death? Or how pleasant health is, till he be pained with Some grievous sickness, wound,
These or like conceits arising from ignorance of Gods providence, or want of faith in his Goodness, are as so many props or stayes that hinder the weight of his best Blessings, or the strength of our desires of further good, to have their full shock upon our souls and minds.
These or like conceits arising from ignorance of God's providence, or want of faith in his goodness, Are as so many props or stays that hinder the weight of his best Blessings, or the strength of our Desires of further good, to have their full shock upon our Souls and minds.
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Otherwise, the true consideration or feeling of their dependence on Gods will and pleasure, would sway and impel us, to do our duty to him with the same alacritie we desire good from him;
Otherwise, the true consideration or feeling of their dependence on God's will and pleasure, would sway and impel us, to do our duty to him with the same alacrity we desire good from him;
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This may serve to set forth the difference betwixt the faithful or true believers, and the unfaithful or unbelievers heart in the performance of this great Commandment.
This may serve to Set forth the difference betwixt the faithful or true believers, and the unfaithful or unbelievers heart in the performance of this great Commandment.
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as, that either God will punish sinners with sudden and unexpected death, saying unto them as he did unto the rich man in the Gospel, Thou Fool! this night shall thy soul be taken from thee:
as, that either God will Punish Sinners with sudden and unexpected death, saying unto them as he did unto the rich man in the Gospel, Thou Fool! this night shall thy soul be taken from thee:
He believes likewise all his promises to the righteous; to such as do his will. Whence, as well the Goodness of all the Blessings he injoyes (life, health, wealth,
He believes likewise all his promises to the righteous; to such as do his will. Whence, as well the goodness of all the Blessings he enjoys (life, health, wealth,
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and estate) as of those which he hopes for, whether in this life, or in the life to come, do as it were provoke a desire in him of worshipping God and doing his will, equal at least to his desire of either having present blessings continued, or greater bestowed upon him.
and estate) as of those which he hope's for, whither in this life, or in the life to come, do as it were provoke a desire in him of worshipping God and doing his will, equal At least to his desire of either having present blessings continued, or greater bestowed upon him.
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so is it a matter to be more desired, to tast the Goodness of God (as the Psalmist speaks) then to enjoy the sweet Savor or Fragrance of him in his Creatures.
so is it a matter to be more desired, to taste the goodness of God (as the Psalmist speaks) then to enjoy the sweet Savour or Fragrance of him in his Creatures.
As we de desire our Spirit at the hour of death should return to God, not only because he gave it, but because also he is our Blisse; so even in this life, the sweetest joy that can be found, is,
As we de desire our Spirit At the hour of death should return to God, not only Because he gave it, but Because also he is our Bliss; so even in this life, the Sweetest joy that can be found, is,
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Eccles. 12. 1. To be a Creator, in Solomons Language, imports as much, as to be the maker of our Bodies and souls, the Sole giver of all things wherein we can delight,
Eccles. 12. 1. To be a Creator, in Solomons Language, imports as much, as to be the maker of our Bodies and Souls, the Sole giver of all things wherein we can delight,
But why doth he charge us to remember God, in the dayes of our youth? Because in that age we are apt to take greatest delight in our selves, or any thing truly delightfull;
But why does he charge us to Remember God, in the days of our youth? Because in that age we Are apt to take greatest delight in our selves, or any thing truly delightful;
so that the measure of our delight, whether in our selves, or in things without us, being then truly taken, would impell us to a equal delight in Him that was Author and Creator of Both, and to correspondent Gratulation:
so that the measure of our delight, whither in our selves, or in things without us, being then truly taken, would impel us to a equal delight in Him that was Author and Creator of Both, and to correspondent Gratulation:
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The former due estimate of our Creators goodness being planted in youth, our delight in him would grow as our bodily abilities for all natural performances did decay;
The former due estimate of our Creators Goodness being planted in youth, our delight in him would grow as our bodily abilities for all natural performances did decay;
we might truely say with the Apostle, when I am weak then I am strong: and with the Psalmist, They shall bring forth more fruit in their Age, &c. 11. Thus it was with Abraham; he had feared God in his youth, and obeyed him in his Mature age;
we might truly say with the Apostle, when I am weak then I am strong: and with the Psalmist, They shall bring forth more fruit in their Age, etc. 11. Thus it was with Abraham; he had feared God in his youth, and obeyed him in his Mature age;
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and God in lieu of this his obedience and thankfulness, promiseth, and in the fulness of Time sendeth, his only son in whom he was well pleased, to assume Abrahams seed, and to offer himself in sacrifice for the sins of the world;
and God in lieu of this his Obedience and thankfulness, promises, and in the fullness of Time sends, his only son in whom he was well pleased, to assume Abrahams seed, and to offer himself in sacrifice for the Sins of the world;
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He laid down his life for us, and we should be willing to lay down ours for our Brethren, which is the chief and most Transcendent part of the second Table:
He laid down his life for us, and we should be willing to lay down ours for our Brothers, which is the chief and most Transcendent part of the second Table:
to offer our selves in sacrifice to him when he requires, not only in remembrance of what he hath done for us, which we would not for ten thousand lives but he had done,
to offer our selves in sacrifice to him when he requires, not only in remembrance of what he hath done for us, which we would not for ten thousand lives but he had done,
without whose performance we cannot pray to Him in Faith. To pray in Faith, is, to be so surely perswaded of Gods Benignitie, as to be ready to render up all that he requires of us;
without whose performance we cannot pray to Him in Faith. To pray in Faith, is, to be so surely persuaded of God's Benignity, as to be ready to render up all that he requires of us;
If we expect God should provide for us as for his children, we must honor and reverence Him as an Almighty and everlasting Father. If we desire he should protect us, we must fear him as our Greatest Lord. A son honoureth his Father and a servant his master:
If we expect God should provide for us as for his children, we must honour and Reverence Him as an Almighty and everlasting Father. If we desire he should Pact us, we must Fear him as our Greatest Lord. A son Honoureth his Father and a servant his master:
I am the Lord, I change not, Mal. 3. 6. As if he had said, This is my nature and essence, to be immutable, And therefore, Ye Sons of Jacob are not consumed.
I am the Lord, I change not, Malachi 3. 6. As if he had said, This is my nature and essence, to be immutable, And Therefore, You Sons of Jacob Are not consumed.
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But to do them that good they desired, or to deal as graciously with them as he had done with their fathers, he could not (if with Reverence I may so speak) because of their infidelitie or unbelief (for which cause the Evangelist saith, Christ could not work many miracles amongst His Countrymen, Matth. 13. 58.) From the dayes of your Fathers you are gone away from mine Ordinances, and have not kept them.
But to do them that good they desired, or to deal as graciously with them as he had done with their Father's, he could not (if with reverence I may so speak) Because of their infidelity or unbelief (for which cause the Evangelist Says, christ could not work many Miracles among His Countrymen, Matthew 13. 58.) From the days of your Father's you Are gone away from mine Ordinances, and have not kept them.
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Now there must needs have been a Change in God if he had dealt as bountifully with this back-sliding Generation as with their Godly Predecessors that had been sted fast in his Covenant.
Now there must needs have been a Change in God if he had dealt as bountifully with this backsliding Generation as with their Godly Predecessors that had been stead fast in his Covenant.
in the fruit of their cattel, and in the increase of their kine, and in the flocks of their sheep, Deut. 28. 4. But God at this time had done to them (in some fort) as they had done to him.
in the fruit of their cattle, and in the increase of their kine, and in the flocks of their sheep, Deuteronomy 28. 4. But God At this time had done to them (in Some fort) as they had done to him.
And what profit is it that we have kept his Commandments? And that we have walked humbly before the Lord of Hosts? Therefore they accounted the proud blessed even they that work wickednesse are set up;
And what profit is it that we have kept his commandments? And that we have walked humbly before the Lord of Hosts? Therefore they accounted the proud blessed even they that work wickedness Are Set up;
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It is not likely that they would thus speak with their mouthes, for so they should have had no occasion to demand as they did. V. 13. What have we spoken against thee? But, that they thought in their hearts, That God did not respect them according to their deserts, or that his Bounty had not been so great to them as to their Fathers.
It is not likely that they would thus speak with their mouths, for so they should have had no occasion to demand as they did. V. 13. What have we spoken against thee? But, that they Thought in their hearts, That God did not respect them according to their deserts, or that his Bounty had not been so great to them as to their Father's.
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if the Lord be with us, why then is all this come upon us? and where be his miracles which our Fathers have told us? and said, did not the Lord bring us out of Egypt? But now the Lord hath forsaken us and delivered us into the hand of the Medianites.
if the Lord be with us, why then is all this come upon us? and where be his Miracles which our Father's have told us? and said, did not the Lord bring us out of Egypt? But now the Lord hath forsaken us and Delivered us into the hand of the Midianites.
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as the Lord our God, is to hope above hope, to rely upon his providence that prospereth beyond all possibilitie of good speed that we know, can foresee or imagine.
as the Lord our God, is to hope above hope, to rely upon his providence that prospereth beyond all possibility of good speed that we know, can foresee or imagine.
That is (according to the equitie of this Rule) whosoever desires God to bestow upon him that immortal and farre better Life, must be in heart and mind resolved to resign this mortal life into his hand, whensoever he shall demand it.
That is (according to the equity of this Rule) whosoever Desires God to bestow upon him that immortal and Far better Life, must be in heart and mind resolved to resign this Mortal life into his hand, whensoever he shall demand it.
As it is said to Baruch, Jer. 45. 5. Or as it is promised by God in the fore-cited third of Malachi, ver. 16. Then spake they that feared the Lord every one to his neighbor (to wit, to honour the Lord as he required) and the Lord hearkened and heard it,
As it is said to baruch, Jer. 45. 5. Or as it is promised by God in the forecited third of Malachi, ver. 16. Then spoke they that feared the Lord every one to his neighbour (to wit, to honour the Lord as he required) and the Lord harkened and herd it,
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13. By the equitie of the same Rule we gather, that he which desires God should bless him with extraordinary riches (that is, send him such riches as shall be a Blessing unto him,
13. By the equity of the same Rule we gather, that he which Desires God should bless him with extraordinary riches (that is, send him such riches as shall be a Blessing unto him,
so more open-handed to the poor, then he can see any probability in humane reason how it should hold out, referring the issue to God, who will blesse us over and above that we can desire or can procure by ordinary care,
so more openhanded to the poor, then he can see any probability in humane reason how it should hold out, referring the issue to God, who will bless us over and above that we can desire or can procure by ordinary care,
If we desire God should send down a secret blessing upon our store, we should do alms so secret that the left hand should not know what the right hand gave.
If we desire God should send down a secret blessing upon our store, we should do alms so secret that the left hand should not know what the right hand gave.
He that will honour the Lord with his substance, shall have his Barns filled with abundance, Prov. 3. 9. And the reason why many a poor mans store is not extraordinarily increased,
He that will honour the Lord with his substance, shall have his Barns filled with abundance, Curae 3. 9. And the reason why many a poor men store is not extraordinarily increased,
We may not perhaps desire that God should work such a miracle in our dayes, For the manner, but he can and will give as extraordinary increase by meanes ordinarie, though not usual:
We may not perhaps desire that God should work such a miracle in our days, For the manner, but he can and will give as extraordinary increase by means ordinary, though not usual:
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God blesseth not us Ministers with such store of temporal things as we desire, because we minister not spiritual things to you in such measure as he commands:
God Blesses not us Ministers with such store of temporal things as we desire, Because we minister not spiritual things to you in such measure as he commands:
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That we must do that which is Good, ere we obtain that which we desire of God, is the Doctrine of Our Church, in the Collect appointed for the fourteenth Sunday after Trinitie.
That we must do that which is Good, ere we obtain that which we desire of God, is the Doctrine of Our Church, in the Collect appointed for the fourteenth Sunday After Trinity.
MATTH. 7. 12. Therefore, all things whatsoever ye would that men should do unto you, do ye even so unto them, &c. The Impediments that obstruct the Practise of this Dutie, of Doing to others as we would have done to our selves, are chiefly Two 1. Hopes and desires of attaining better estates then we at present have.
MATTHEW. 7. 12. Therefore, all things whatsoever you would that men should do unto you, do you even so unto them, etc. The Impediments that obstruct the practice of this Duty, of Doing to Others as we would have done to our selves, Are chiefly Two 1. Hope's and Desires of attaining better estates then we At present have.
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2. Fears of falling into worse. Two readie Wayes to the Dutie. 1. To wean our soules into an Indifferencie, or vindicate them into a Libertie in respect of all Objects.
2. Fears of falling into Worse. Two ready Ways to the Duty. 1. To wean our Souls into an Indifferency, or vindicate them into a Liberty in respect of all Objects.
1. It makes men defective in performing the Affirmative part of this Dutie. 2. It makes them perform some part of the Affirmative with the violation of the Negative part thereof. A Fallacie discovered. An useful general Rule.
1. It makes men defective in performing the Affirmative part of this Duty. 2. It makes them perform Some part of the Affirmative with the violation of the Negative part thereof. A Fallacy discovered. an useful general Rule.
And we shall the sooner find out These, if we can discover those Impediments which usually either disable or detain men from doing to others as they would be done unto themselves.
And we shall the sooner find out These, if we can discover those Impediments which usually either disable or detain men from doing to Others as they would be done unto themselves.
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The Original and principal Impediment of this practise, is, because we cannot, or will not, or do not, sufficiently and impartially propose others mens Cases as our own.
The Original and principal Impediment of this practice, is, Because we cannot, or will not, or do not, sufficiently and impartially propose Others men's Cases as our own.
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And this fals out oft-times, because we are ignorant what our own desires would be in many Cases; and therefore having no Rule within our selves we cannot practise This to the behoof of others.
And this falls out ofttimes, Because we Are ignorant what our own Desires would be in many Cases; and Therefore having no Rule within our selves we cannot practise This to the behoof of Others.
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It is seen by experience that such as have the fresh prints or bleeding scarres of any calamitie upon themselves, will be most compassionate to others suffering the like.
It is seen by experience that such as have the fresh prints or bleeding scars of any calamity upon themselves, will be most compassionate to Others suffering the like.
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Thus far nature doth lead us without any actual Intention of mind, or consideration of performing this dutie as injoyned us either by the Law of Nature or of Grace. And if we would,
Thus Far nature does led us without any actual Intention of mind, or consideration of performing this duty as enjoined us either by the Law of Nature or of Grace. And if we would,
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2. The impediments which hinder us either in taking a true estimate of our desires, or performing that to others which we our selves would desire, are these.
2. The impediments which hinder us either in taking a true estimate of our Desires, or performing that to Others which we our selves would desire, Are these.
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If our souls or affections were neither inclined much this way nor that way, but stood at the Push, The bare sight of any others affection whether joyful or sad would possesse us with the like.
If our Souls or affections were neither inclined much this Way nor that Way, but stood At the Push, The bore sighed of any Others affection whither joyful or sad would possess us with the like.
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But whilst our souls are fast tyed and led captive by some one desire or other unto some one Object or other (as commoditie, pleasure, honour, advancement or the like,) they cannot easily be drawn any other way.
But while our Souls Are fast tied and led captive by Some one desire or other unto Some one Object or other (as commodity, pleasure, honour, advancement or the like,) they cannot Easily be drawn any other Way.
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because they apprehend, that to relieve or supply those, would (in such proportion) lessen and weaken the means of effecting what they desire and have purposed to effect.
Because they apprehend, that to relieve or supply those, would (in such proportion) lessen and weaken the means of effecting what they desire and have purposed to Effect.
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Thus if one that hath set his soul on riches see his brother pinched with want and penurie, he streight imagines, that povertie is the mother of miserie,
Thus if one that hath Set his soul on riches see his brother pinched with want and penury, he straight imagines, that poverty is the mother of misery,
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and this incires his desire both of increasing and retaining what he hath already got, that so he may be the better fenced against povertie, which he fears coming upon him as an armed man.
and this incires his desire both of increasing and retaining what he hath already god, that so he may be the better fenced against poverty, which he fears coming upon him as an armed man.
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If he should part but with a peny, or some small tribute, he thinks himself quite undone, crying like the miser in Horace, Quod si comminuas vilem redigatur ad assem.
If he should part but with a penny, or Some small tribute, he thinks himself quite undone, crying like the miser in Horace, Quod si comminuas vilem redigatur ad assem.
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If unto these you oppose one that relies upon Gods providence, and seekes to content himself with what is present, rather then to intertain great hopes for the future;
If unto these you oppose one that relies upon God's providence, and seeks to content himself with what is present, rather then to entertain great hope's for the future;
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The former Resolution was the Root of those branches of this Dutie; who is weak and I am not weak? who is offended and I burn not? His preserving himself free, was that wch made him as apt to take the impressions of others affections,
The former Resolution was the Root of those branches of this Duty; who is weak and I am not weak? who is offended and I burn not? His preserving himself free, was that which made him as apt to take the impressions of Others affections,
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but have our souls as it were overcharged with many unnecessarie delights and worldly desires, had so much the more need of counterpoizes to bring them back to their Aequilibrium, to such a state of Indifferencie as may easily be inclined to compassion.
but have our Souls as it were overcharged with many unnecessary delights and worldly Desires, had so much the more need of counterpoizes to bring them back to their Aequilibrium, to such a state of Indifferency as may Easily be inclined to compassion.
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If we could truly take and so retain the true measure and estimate either of our grief in calamitie or comfort upon Release, These would serve us as so many Keyes or tunes of songs gotten by heart,
If we could truly take and so retain the true measure and estimate either of our grief in calamity or Comfort upon Release, These would serve us as so many Keys or Tunis of songs got by heart,
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The Former method was that which the Lord himself so oft inculcates to the Israelites, Remember that ye were strangers, &c. He expected that the remembrance hereof should make them like affected to strangers,
The Former method was that which the Lord himself so oft inculcates to the Israelites, remember that you were Strangers, etc. He expected that the remembrance hereof should make them like affected to Strangers,
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And not only they that had lived in a strange Land, the Land of Aegypt, but their posterity were bound to celebrate for ever the memorial of their fore-fathers estate.
And not only they that had lived in a strange Land, the Land of Egypt, but their posterity were bound to celebrate for ever the memorial of their Forefathers estate.
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is as necessarie to us as to the Israelites. For we are all subject to that NONLATINALPHABET, whereof the Lord so often fore-warned Israel. Even such as seem most upright,
is as necessary to us as to the Israelites. For we Are all Subject to that, whereof the Lord so often forewarned Israel. Even such as seem most upright,
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and so more subject to this disease, then we our selves are, let us consider how easily all conceit of former calamitie will slip out of our minds without such solemn Recognition of it.
and so more Subject to this disease, then we our selves Are, let us Consider how Easily all conceit of former calamity will slip out of our minds without such solemn Recognition of it.
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Thus the Israelites were no sooner hungrie in the wilderness, but fall a longing after the flesh-pots of Egypt. Extremitie of want adds so many degrees of Goodness to things indifferent or scarce tolerable in their kind!
Thus the Israelites were no sooner hungry in the Wilderness, but fallen a longing After the fleshpots of Egypt. Extremity of want adds so many Degrees of goodness to things indifferent or scarce tolerable in their kind!
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if they had been fed with delicates from Pharaoh 's Table? But the nature of any evil is never thoroughly known but Patiendo. And for this cause, fulness or prosperity expels the conceit of want,
if they had been fed with delicates from Pharaoh is Table? But the nature of any evil is never thoroughly known but Patiendo. And for this cause, fullness or Prosperity expels the conceit of want,
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Blessed is the Rich, saith the Son of Sirach, which is found without blemish, and hath not gone after Gold, which hath been tried thereby and found perfect, &c. Ecclus. 31. 8, &c.
Blessed is the Rich, Says the Son of Sirach, which is found without blemish, and hath not gone After Gold, which hath been tried thereby and found perfect, etc. Ecclus 31. 8, etc.
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What men do not actually apprehend as evil, or are not touched with, they cannot have any desire to redress in themselves, much lesse can they relieve or comfort such, of whose miseries they have no sense, or intelligent consideration.
What men do not actually apprehend as evil, or Are not touched with, they cannot have any desire to redress in themselves, much less can they relieve or Comfort such, of whose misery's they have no sense, or intelligent consideration.
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For these Reasons and others formerly mentioned, those men are more unapt, or more averse from Commiseration, that are still in chase or pursuit of greater wealth, honour, or preferment.
For these Reasons and Others formerly mentioned, those men Are more unapt, or more averse from Commiseration, that Are still in chase or pursuit of greater wealth, honour, or preferment.
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It fares so with such men in the exchange of fortunes or estates, as it doth in change of Diet. Such as find good rellish in coursest fare (whilst they be in strait condition) used to a better, without intermission,
It fares so with such men in the exchange of fortune's or estates, as it does in change of Diet. Such as find good relish in Coursest fare (while they be in strait condition) used to a better, without intermission,
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though their ingenuous Brother, perhaps their better every way (unless we value them as men do Sheep or Oxen, by the price of money which they are worth) then they were at their first Rise, from renewing acquaintance with the meanest.
though their ingenuous Brother, perhaps their better every Way (unless we valve them as men do Sheep or Oxen, by the price of money which they Are worth) then they were At their First Rise, from renewing acquaintance with the Meanest.
or such things wherein they would be pleasured again, they bring a necessity upon themselves of transgressing the Negative part of this Precept, that is, Of doing that to others which they would not have done unto themselves,
or such things wherein they would be pleasured again, they bring a necessity upon themselves of transgressing the Negative part of this Precept, that is, Of doing that to Others which they would not have done unto themselves,
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And is it possible that any man can perswade himself? that if he were in such poor mens Cases he should be well pleased with their dealings, who seek to enlarge their superfluities by the certain diminishing of other mens necessaries for life? And yet who is he almost that thinks he doth not observe this Precept well enough,
And is it possible that any man can persuade himself? that if he were in such poor men's Cases he should be well pleased with their dealings, who seek to enlarge their superfluities by the certain diminishing of other men's necessaries for life? And yet who is he almost that thinks he does not observe this Precept well enough,
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although he know not to whose harm it may redound? If no determinate person, for the present feel the smart, they think Conscience hath no cause to cry.
although he know not to whose harm it may redound? If no determinate person, for the present feel the smart, they think Conscience hath no cause to cry.
7. With this Fallacie, A Dicto secundum quid ad Simpliciter, we usually deceive our selves in the performance of this Dutie. We think it sufficient, to do as we have been done unto,
7. With this Fallacy, A Dicto secundum quid ad Simpliciter, we usually deceive our selves in the performance of this Duty. We think it sufficient, to do as we have been done unto,
Whereas, we should examin it, not from our affection to This or That man, but by our Indifferencie of receiving and Returning good towards All. Oft-times to do one man good may be conjoyned with some others harm whom we have more reason to respect.
Whereas, we should examine it, not from our affection to This or That man, but by our Indifferency of receiving and Returning good towards All. Ofttimes to do one man good may be conjoined with Some Others harm whom we have more reason to respect.
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If you fulfil the Royal Law according to the Scripture, which saith, Thou shalt love thy neighbor as thy self, ye do well, saith St. James. Chap. 2. 4. But if ye regard persons, ye commit sin,
If you fulfil the Royal Law according to the Scripture, which Says, Thou shalt love thy neighbour as thy self, you do well, Says Saint James. Chap. 2. 4. But if you regard Persons, you commit since,
And his meaning is, that which our Saviour had taught in the Parable of the Samaritan: That every man, as man, is our neighbor; and therefore this Dutie of loving others as our selves;
And his meaning is, that which our Saviour had taught in the Parable of the Samaritan: That every man, as man, is our neighbour; and Therefore this Duty of loving Others as our selves;
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and doing as we would be done unto, was to be performed to all alike, without respect of persons; For that which we are to respect, is, the Exigence of their estate.
and doing as we would be done unto, was to be performed to all alike, without respect of Persons; For that which we Are to respect, is, the Exigence of their estate.
where These are equal, our desire of doing good may be augmented according to particular respects of nearness, &c. as, To a Christian before a Turk, to an English man before another.
where These Are equal, our desire of doing good may be augmented according to particular respects of nearness, etc. as, To a Christian before a Turk, to an English man before Another.
For if we must love others as our selves we must be most ready to respect that in others which we (in a Regular Way) desire should be most respected in our selves.
For if we must love Others as our selves we must be most ready to respect that in Others which we (in a Regular Way) desire should be most respected in our selves.
And if we stand in danger of losing the one, or suffer want of the other, we desire that those main Chances (as we say) may be secured before we begin to hunt after pleasures or superfluities.
And if we stand in danger of losing the one, or suffer want of the other, we desire that those main Chances (as we say) may be secured before we begin to hunt After pleasures or superfluities.
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8. The Rule is General in all Christian duties. Our affections must be directed to the Adaequate Object (as we term it) and set, not more upon one part then another,
8. The Rule is General in all Christian duties. Our affections must be directed to the Adequate Object (as we term it) and Set, not more upon one part then Another,
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Or, if any increase of affection or liking be to be made, it should alwayes proceed from the increase of some Exigence essentialy included in the right Motive or Ground of our affection,
Or, if any increase of affection or liking be to be made, it should always proceed from the increase of Some Exigence essentially included in the right Motive or Ground of our affection,
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or from some Actual Intention of that Qualitie or Propertie in some part of the Object which is the Modus Considerandi, or, which is the allurement or Term of our desires or affections.
or from Some Actual Intention of that Quality or Property in Some part of the Object which is the Modus Considerandus, or, which is the allurement or Term of our Desires or affections.
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Otherwise setting our affections more upon one part than upon another, for some Extrinsecal or Accidental Reasons not included (as we say) in modo Considerandi, in the Formal Reason or property of the Object, the observing of our duty in that part, doth usually inforce a Defalcation or breach of it in some other;
Otherwise setting our affections more upon one part than upon Another, for Some Extrinsical or Accidental Reasons not included (as we say) in modo Considerandus, in the Formal Reason or property of the Object, the observing of our duty in that part, does usually enforce a Defalcation or breach of it in Some other;
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just as uneven and irregular zeal to one or some few Commandments doth alwayes produce a dispensing with or neglect of the rest. Ense Thyestaeo poenas exegit Orestes.
just as uneven and irregular zeal to one or Some few commandments does always produce a dispensing with or neglect of the rest. Ense Thyestaeo poenas exegit Orestes.
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Pity upon dumb beasts is commanded in the Law (especially to such as do man service:) And he that is merciful unto them upon a true respect, in as much as they are partakers with us of Life and sense,
Pity upon dumb beasts is commanded in the Law (especially to such as do man service:) And he that is merciful unto them upon a true respect, in as much as they Are partakers with us of Life and sense,
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As they concern all (for inlarging the affections, and directing any Readiness to do good to others) so do they most of all concern such as have the oversight of our souls;
As they concern all (for enlarging the affections, and directing any Readiness to do good to Others) so do they most of all concern such as have the oversight of our Souls;
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As this concerns all such Societies, so most of all, Societies of Students. For such as are given to Attick studies, are usually subject to Attick affections;
As this concerns all such Societies, so most of all, Societies of Students. For such as Are given to Attic studies, Are usually Subject to Attic affections;
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for living apart the wound might quickly close, and heal without a skar; whilst the sight of his Aemulus or competitor, doth rub and grate upon his sore,
for living apart the wound might quickly close, and heal without a skar; while the sighed of his Aemulus or competitor, does rub and grate upon his soar,
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Those persons who are of this disposiition must needs be intreated to study moderation of Desires; and to think of others better then their selves, at least of such as are in place before them.
Those Persons who Are of this disposiition must needs be entreated to study moderation of Desires; and to think of Others better then their selves, At least of such as Are in place before them.
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And you that are in place of Authoritie, unto whose care and trust the dispensation of the good things of this place are left, let me in the Bowels of Christ Jesus beseech you (even as you will answer it at the last day) not to have the Faith of our glorious Lord Jesus Christ in respect of persons.
And you that Are in place of authority, unto whose care and trust the Dispensation of the good things of this place Are left, let me in the Bowels of christ jesus beseech you (even as you will answer it At the last day) not to have the Faith of our glorious Lord jesus christ in respect of Persons.
Sympathy with others in miserie, injoyned in Scripture; practised by Heathens: Argia, and Portia. The Corollarie proved by Instance, and That made the Application of the Former doctrine.
sympathy with Others in misery, enjoined in Scripture; practised by heathens: Argia, and Portia. The Corollary proved by Instance, and That made the Application of the Former Doctrine.
Quota pars terrarum? Little England is a competent style for our native Country compared with France, Spain, or Germanie. And yet Armorica with reference to England is truly instiled Little Britain. Within the lesse of these two Provinces, it would be matter of no long search to find Huge Mole-hils,
Quota pars terrarum? Little England is a competent style for our native Country compared with France, Spain, or Germany. And yet Armorica with Referente to England is truly instilled Little Britain. Within the less of these two Provinces, it would be matter of no long search to find Huge Molehills,
And in the Revolutions of times, the exigence of some peculiar seasons may truly argue Extraordinary favours in ordinarie Gifts; large bounties in small Donatives:
And in the Revolutions of times, the exigence of Some peculiar seasons may truly argue Extraordinary favours in ordinary Gifts; large bounties in small Donatives:
For a man descended, and qualified so well as Baruch (to whom this message was here directed) to set up his staff at a Levites lodging door, resolved to live contented with a poor bed, a stool,
For a man descended, and qualified so well as baruch (to whom this message was Here directed) to Set up his staff At a Levites lodging door, resolved to live contented with a poor Bed, a stool,
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That to use the whole Latitude of his lawful wonted liberties, were to transgress the bounds of Religious discretion; yea, to outrage in licentiousness.
That to use the Whole Latitude of his lawful wonted Liberties, were to transgress the bounds of Religious discretion; yea, to outrage in licentiousness.
So heavie were the burthens, which the Lord had laid upon the mothers neck, that for her best born sons not to stoop at her dejection, bewrayes in them a stubborn spirit of untimely ambition.
So heavy were the burdens, which the Lord had laid upon the mother's neck, that for her best born Sons not to stoop At her dejection, betrays in them a stubborn Spirit of untimely ambition.
And the meanest external contentments, which Baruch at this instant could affect, must needs be deemed A great matter, because too much in these dayes of publick sorrow and discomfort.
And the Meanest external contentment's, which baruch At this instant could affect, must needs be deemed A great matter, Because too much in these days of public sorrow and discomfort.
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All he sought for, was to be freed from the danger, disgrace, and scorn of Great Ones, in whom he saw matter, store, of Just reproof, but little hope of amendment.
All he sought for, was to be freed from the danger, disgrace, and scorn of Great Ones, in whom he saw matter, store, of Just reproof, but little hope of amendment.
And who will be forward to procure his own harm, by free speeches, without probabilitie of doing others good? Baruch had once adventured to read all the Woes of this Prophecie in a solemn assembly of all sorts;
And who will be forward to procure his own harm, by free Speeches, without probability of doing Others good? baruch had once adventured to read all the Woes of this Prophecy in a solemn assembly of all sorts;
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And this is the word of the Lord, which came to Ieremie, and which Baruch was to preach (after the King had burnt the Roll and the words, which Baruch wrote at the mouth of Jeremie:) Take again another roll,
And this is the word of the Lord, which Come to Ieremie, and which baruch was to preach (After the King had burned the Roll and the words, which baruch wrote At the Mouth of Jeremiah:) Take again Another roll,
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why hast thou written therein saying, that the King of Babel shall certainly come; and destroy this land and shall take thence both man and beast? &c.
why hast thou written therein saying, that the King of Babel shall Certainly come; and destroy this land and shall take thence both man and beast? etc.
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3. Baruch 's late persecution, and hard escape (for being the imprisond prophets hand and mouth, in notifying the Contents of the former Rolles unto Prince and People) might well make him shrink at writing or preaching this latter (being purposely replenished with the addition of many like words to the former) because more personally directed to Jehoiakim.
3. baruch is late persecution, and hard escape (for being the imprisoned Prophets hand and Mouth, in notifying the Contents of the former Rolls unto Prince and People) might well make him shrink At writing or preaching this latter (being purposely replenished with the addition of many like words to the former) Because more personally directed to Jehoiakim.
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or out of present fear least the Tyrants rage might be inlarged against him for undertaking this second Charge imposed upon him by Jeremy; or (as it is likely) upon both occasions, did he utter those Complaints registred in the third verse of this Chapter.
or out of present Fear lest the Tyrants rage might be enlarged against him for undertaking this second Charge imposed upon him by Jeremiah; or (as it is likely) upon both occasions, did he utter those Complaints registered in the third verse of this Chapter.
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But why should it grieve him not to find, what the Lord had commanded him not to seek? for this is the Tenor of the message, which Jeremy was to deliver unto him:
But why should it grieve him not to find, what the Lord had commanded him not to seek? for this is the Tenor of the message, which Jeremiah was to deliver unto him:
and that which I have planted, will I pluck up, even this whole Land. And seekest thou great things for thy self? Seek them not, &c. 4. The sum of what I principally have, or would have, observed out of the words of this Text, may be comprised in these Two Propositions.
and that which I have planted, will I pluck up, even this Whole Land. And Seekest thou great things for thy self? Seek them not, etc. 4. The sum of what I principally have, or would have, observed out of the words of this Text, may be comprised in these Two Propositions.
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2. In times of publick calamitie, or desolation, the bare Donative of life and libertie is a priviledge more to be esteemed, then the prerogative of Princes. Or in other Terms, thus.
2. In times of public calamity, or desolation, the bore Donative of life and liberty is a privilege more to be esteemed, then the prerogative of Princes. Or in other Terms, thus.
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Exemption from general plagues, is more then a full recompense for all the grievances, which attend our ministerial charge, or service in denouncing them.
Exemption from general plagues, is more then a full recompense for all the grievances, which attend our ministerial charge, or service in denouncing them.
if not the only fault, for which he was taxed by the Prophet, was, his untimely desire of ordinary ease, of freedom from extraordinary and thankless pains in service distastful to the present State, and therefore dangerous.
if not the only fault, for which he was taxed by the Prophet, was, his untimely desire of ordinary ease, of freedom from extraordinary and thankless pains in service distasteful to the present State, and Therefore dangerous.
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Did ever the austerest Founder of most superstitious strict Orders, tie their Followers to a more rigid Rule then Baruch here is bound unto? The Predicant or begging Frier may interpret his ministerial Commission in the strictest sense;
Did ever the Austerest Founder of most superstitious strict Order, tie their Followers to a more rigid Rule then baruch Here is bound unto? The Predicant or begging Friar may interpret his ministerial Commission in the Strictest sense;
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as St. Francis his Father, they say, hath fondly taught him.) But unto which of them was it by Rule of Founder enjoyned? Or what monkish Votary did ever voluntarily undertake to proclaim Romes final desolation in St. Peters Church in the year of Jubily? Or menace downfal to red Hats,
as Saint Francis his Father, they say, hath fondly taught him.) But unto which of them was it by Rule of Founder enjoined? Or what monkish Votary did ever voluntarily undertake to proclaim Romes final desolation in Saint Peter's Church in the year of Jubilee? Or menace downfall to read Hats,
Was this Injunction then given him by way of Counsel, or necessary Precept? Did he super-erogate ought in undertaking? Or had he not grievously sinned in refusing this necessary (but hard and dangerous) service? Surely a Necessity (not from the General Law,
Was this Injunction then given him by Way of Counsel, or necessary Precept? Did he supererogate ought in undertaking? Or had he not grievously sinned in refusing this necessary (but hard and dangerous) service? Surely a Necessity (not from the General Law,
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5. Had not Jeremy as good authority as Isaiah and his fellow Prophets had, to have taken a Wife of the Daughters of his people? Doubtless the Law was one to Both,
5. Had not Jeremiah as good Authority as Isaiah and his fellow prophets had, to have taken a Wife of the Daughters of his people? Doubtless the Law was one to Both,
What then did restrain Jeremy of that liberty, which Isaiah used? Nothing but instant necessitie (which knows no Law) could make the use of the Law, unlawful to him;
What then did restrain Jeremiah of that liberty, which Isaiah used? Nothing but instant necessity (which knows no Law) could make the use of the Law, unlawful to him;
And seeing the Lord at this time had determined not to pipe unto this people; Ieremy had greatly offended, if he had been taken in their marriage Dances.
And seeing the Lord At this time had determined not to pipe unto this people; Ieremy had greatly offended, if he had been taken in their marriage Dances.
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But who sowes wheat, unto the winter floods? or plants a vineyard for his fuel? why then should Jeremy at this time become an Husband to beget Sons unto the sword? Or take a Wife to bring forth Daughters to destruction? To this purpose the Lord had inhibited Jeremy in particular; (But the Reason of the inhibition in like times is perpetually General:) Yhou shalt not take thee a VVife,
But who sows wheat, unto the winter floods? or plants a vineyard for his fuel? why then should Jeremiah At this time become an Husband to beget Sons unto the sword? Or take a Wife to bring forth Daughters to destruction? To this purpose the Lord had inhibited Jeremiah in particular; (But the Reason of the inhibition in like times is perpetually General:) Yhou shalt not take thee a VVife,
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and concerning their Mothers, that bear them, and concerning their fathers that beget them in this Land. They shall die of grievous deathes and diseases, they shall not be lamented; neither shall they be buried;
and Concerning their Mother's, that bear them, and Concerning their Father's that beget them in this Land. They shall die of grievous deaths and diseases, they shall not be lamented; neither shall they be buried;
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and for the beasts of the earth, Ier. 16. 1. The Prophets and sweet singers of Ierusalem and Iudah, had sometimes brought them such joyful Ambassages of their espousals unto their God:
and for the beasts of the earth, Jeremiah 16. 1. The prophets and sweet singers of Ierusalem and Iudah, had sometime brought them such joyful Ambassages of their espousals unto their God:
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Their Princes and people, had formerly known such happy dayes, of joy, securitie, and peace, that for Ieremy and Baruch to have then affected this rigid course of life, which now they follow, would have been but as the taking up of a sad or doleful Madrigall at a marriage feast,
Their Princes and people, had formerly known such happy days, of joy, security, and peace, that for Ieremy and baruch to have then affected this rigid course of life, which now they follow, would have been but as the taking up of a sad or doleful Madrigal At a marriage feast,
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But seeing the glory is now departing from Israel, the Bridegroom leaving their coasts, & their mother, whom the Lord had once betrothed unto himself in surest bonds of dearest love, stands liable to the sentence of final divorce;
But seeing the glory is now departing from Israel, the Bridegroom leaving their coasts, & their mother, whom the Lord had once betrothed unto himself in Surest bonds of dearest love, Stands liable to the sentence of final divorce;
Because the Precepts themselves may be Disjunctive, or opposite branches of some more General Mandate. It will not follow, This or That man in former Ages hath done many Good works pleasant,
Because the Precepts themselves may be Disjunctive, or opposite branches of Some more General Mandate. It will not follow, This or That man in former Ages hath done many Good works pleasant,
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and acceptable unto God, such as not the godliest man living is bound at this time to do, Ergo he did supererogate in doing them, that is, in plain English, he did more then he was bound to do.
and acceptable unto God, such as not the Godliest man living is bound At this time to do, Ergo he did supererogate in doing them, that is, in plain English, he did more then he was bound to do.
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But here, By the Eternal Law of God we are not bound to understand only the Ten Commandments: The Decalogue (if without offence, Gods Words may be so compared) contains only the Praedicamental Rules, or Precepts of the eternal Law.
But Here, By the Eternal Law of God we Are not bound to understand only the Ten commandments: The Decalogue (if without offence, God's Words may be so compared) contains only the Praedicamental Rules, or Precepts of the Eternal Law.
Other divine precepts there be more Transcendental, which have the same Use in matters of Christian practise or true Observation of the ten Commandments,
Other divine Precepts there be more Transcendental, which have the same Use in matters of Christian practice or true Observation of the ten commandments,
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as often as his neighbours occasions to use his charitable help are more then ordinary. The same Use in respect of both the Tables hath that other Precept;
as often as his neighbours occasions to use his charitable help Are more then ordinary. The same Use in respect of both the Tables hath that other Precept;
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his Children alwayes know themselves tyed in conscience to so much more strickt observance of the contrary Affirmatives, which are alwayes understood in the Negative.
his Children always know themselves tied in conscience to so much more strict observance of the contrary Affirmatives, which Are always understood in the Negative.
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Briefly; the prohibitions, or injunctions expresly contained in the Decalogue, or others parts of the moral Law, describe the General bounds or limits, without which we may not, within which we must, continually walk.
Briefly; the prohibitions, or injunctions expressly contained in the Decalogue, or Others parts of the moral Law, describe the General bounds or Limits, without which we may not, within which we must, continually walk.
The several exigence of every season, and the necessitie and conditions of the parties with whom we live, will notifie the definite measure or exact quantitie of such good offices,
The several exigence of every season, and the necessity and conditions of the parties with whom we live, will notify the definite measure or exact quantity of such good Offices,
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Thus wished Ieremy even whilst Jerusalem went mad in mirth and Jollity, whilst her children were bold and audacious to hold on more then an ordinary Pace in their wonted courses from evil to worse;
Thus wished Ieremy even while Jerusalem went mad in mirth and Jollity, while her children were bold and audacious to hold on more then an ordinary Pace in their wonted courses from evil to Worse;
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or the exhortation of the eloquent, are yet so intelligent, so apprehensive of the vocal signes or significations of grief uttered from others of their own kind;
or the exhortation of the eloquent, Are yet so intelligent, so apprehensive of the vocal Signs or significations of grief uttered from Others of their own kind;
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Who is weak (saith the blessed Apostle 2 Corinth. 2. 29.) and I am not weak? who is offended and I burn not? For what beast of the field shall groan and others of the same kind are not upon the hearing,
Who is weak (Says the blessed Apostle 2 Corinth. 2. 29.) and I am not weak? who is offended and I burn not? For what beast of the field shall groan and Others of the same kind Are not upon the hearing,
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and due proportion, hath mutually framed their hearts to others groanes, and sighes, as a stringed instrument to a voice Unison. So doubtless were our hearts set in our first Creation, All in just proportion to their maker;
and due proportion, hath mutually framed their hearts to Others groans, and sighs, as a stringed Instrument to a voice Unison. So doubtless were our hearts Set in our First Creation, All in just proportion to their maker;
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polluting our nature, and corrupting our instruments of breath (ordained only to have sounded out praises to our God) by eating of that poisonous apple.
polluting our nature, and corrupting our Instruments of breath (ordained only to have sounded out praises to our God) by eating of that poisonous apple.
but directly violate Gods eternal Law, yea the very Prime Fundamental Law of nature, in that we do not Sympathize with others, in such sort as we desire they should do with us in like distresse;
but directly violate God's Eternal Law, yea the very Prime Fundamental Law of nature, in that we do not Sympathise with Others, in such sort as we desire they should do with us in like distress;
and the Necessitie of such as mourn, and the true unpartial estimate of our own desires of comfort in like Case, will give us the exact measure of our mourning.
and the Necessity of such as mourn, and the true unpartial estimate of our own Desires of Comfort in like Case, will give us the exact measure of our mourning.
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Our mourning is then truly harmonical, when it is for the Qualitie, sincere, and for the Quantitie, rightly proportiond unto the present necessitie of times, places, or persons.
Our mourning is then truly harmonical, when it is for the Quality, sincere, and for the Quantity, rightly proportioned unto the present necessity of times, places, or Persons.
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and either repay to the same parties from whom we had them, or distribute them to others, with a faint or fained heart, without such delight or joy in doing them good,
and either repay to the same parties from whom we had them, or distribute them to Others, with a faint or feigned heart, without such delight or joy in doing them good,
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This Eternal Rule of Equitie was Transcendent, unto that particular strict Command, so often inculcated to the Israelites when they came into the good Land of Promise:
This Eternal Rule of Equity was Transcendent, unto that particular strict Command, so often inculcated to the Israelites when they Come into the good Land of Promise:
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Now to remember that they themselves had been strangers is (in the language of the holy Spirit) still to retain the perfect estimate of their former grief, whilst they were strangers:
Now to Remember that they themselves had been Strangers is (in the language of the holy Spirit) still to retain the perfect estimate of their former grief, while they were Strangers:
to be able continually to sound the depth of their own misery, that it might serve as a Key to tune their hearts in just and full consort to the miserable.
to be able continually to found the depth of their own misery, that it might serve as a Key to tune their hearts in just and full consort to the miserable.
Once thus affected, in easing them, we ease our selves; their comfort becomes our comfort: whence ariseth our cheerfulness and sinceritie in doing good;
Once thus affected, in easing them, we ease our selves; their Comfort becomes our Comfort: whence arises our cheerfulness and sincerity in doing good;
This is equitie and righteousness in the sight of God, when we afford comfort unto others, according to the same measure we our selves would receive it from others:
This is equity and righteousness in the sighed of God, when we afford Comfort unto Others, according to the same measure we our selves would receive it from Others:
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Delight in receiving and delight in doing good, ought to be so fully reciprocal in nature and quantitie, that they should differ but as via Thebis Athenas, and Athenis, Thebas; or as two times three, and three times two.
Delight in receiving and delight in doing good, ought to be so Fully reciprocal in nature and quantity, that they should differ but as via Thebis Athenas, and Athenis, Thebas; or as two times three, and three times two.
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This is (as the wise man speaks) truly to keep the heart, when we keep it still in this Aequilibrio, not more inclined to accept, then to afford a blessing;
This is (as the wise man speaks) truly to keep the heart, when we keep it still in this Equilibrium, not more inclined to accept, then to afford a blessing;
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He that cannot contract his ordinary libertie in the use of things pleasant or profitable for this life, according to the Exigence or Aboading of the instant season,
He that cannot contract his ordinary liberty in the use of things pleasant or profitable for this life, according to the Exigence or Aboading of the instant season,
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And hearts stretched by desires unseasonably superfluous or exorbitant, to an higher strain, then is fitting, can hold no consort with their humbled brethrens affections; They can neither be brought to any true Consonancie with the times wherein they live, nor with their own Callings.
And hearts stretched by Desires unseasonably superfluous or exorbitant, to an higher strain, then is fitting, can hold no consort with their humbled Brothers' affections; They can neither be brought to any true Consonancy with the times wherein they live, nor with their own Callings.
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whatsoever is wanting to our abilitie, The super-excellencie of Christs righteousness, and merits (far exceeding our first Parents worth) shall abundantly supplie in us, which were first the natural Sons of Adam, then degenerate Sons of the living God,
whatsoever is wanting to our ability, The superexcellency of Christ righteousness, and merits (Far exceeding our First Parents worth) shall abundantly supply in us, which were First the natural Sons of Adam, then degenerate Sons of the living God,
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Thus the fresh memory of the Camp, the consideration of the Ark of God, and Israels and Joabs lying abroad in the fields, makes honest Uriah (joyned with them in the common link of military life;
Thus the fresh memory of the Camp, the consideration of the Ark of God, and Israel's and Joabs lying abroad in the fields, makes honest Uriah (joined with them in the Common link of military life;
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Thus the remembrance of our Saviours humiliation in Ierusalem makes that Noble Duke of Bulloign, many hundred years after, refuse to wear a golden Crown in that City,
Thus the remembrance of our Saviors humiliation in Ierusalem makes that Noble Duke of Bulloign, many hundred Years After, refuse to wear a golden Crown in that city,
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an honour well befitting his person, but not the place, wherein his Lord Redeemer (under whose banner he fought) had been annointed King with his own blood, shed by the impression of a Crown of Thorns.
an honour well befitting his person, but not the place, wherein his Lord Redeemer (under whose banner he fought) had been anointed King with his own blood, shed by the impression of a Crown of Thorns.
and their Rules of Art, exactly painted the like paterns? Have not heathen Histories, whose veracity is no way liable to just suspition, related the like real practises of Heathen persons? Non haec apta mihi nitidis ornatibus (inquit) Tempora, nec miserae placeant insignia formae. Thebaidos Libro 4.
and their Rules of Art, exactly painted the like patterns? Have not heathen Histories, whose veracity is no Way liable to just suspicion, related the like real practises of Heathen Persons? Non haec Apt mihi nitidis ornatibus (inquit) Tempora, nec miserae placeant insignia Formae. Thebaidos Libro 4.
As the Reason of her refusing Harmonia 's Chain (that was the insignia or ornament offered her by way of gratification for gracing or furthering the present consultation of warre) was much what the same with Duke Godfreys refusal of the Golden Crown:
As the Reason of her refusing Harmonia is Chain (that was the insignia or ornament offered her by Way of gratification for gracing or furthering the present consultation of war) was much what the same with Duke Godfreys refusal of the Golden Crown:
she leaves them to the proud upstart insolent baggage, whose longing desires after those unseasonable fooleries had inchanted the poor Prophet her husband to Countenance an Ominous unfortunate war, the issue whereof was this;
she leaves them to the proud upstart insolent baggage, whose longing Desires After those unseasonable fooleries had enchanted the poor Prophet her husband to Countenance an Ominous unfortunate war, the issue whereof was this;
Most Women indeed are not for their affections like this Poetical Picture of Argia. Yet the Carriage of Portia, as the ingenious Historian hath exprest it, did farre exceed it;
Most Women indeed Are not for their affections like this Poetical Picture of Argia. Yet the Carriage of Portia, as the ingenious Historian hath expressed it, did Far exceed it;
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When her Husband Brutus had disclosed that inward grief and perplexitie, by his ill rest by night, which he had purposely concealed from her in his waking thoughts, she takes his Concealment,
When her Husband Brutus had disclosed that inward grief and perplexity, by his ill rest by night, which he had purposely concealed from her in his waking thoughts, she Takes his Concealment,
To give him a sure experiment (answerable to these Protestations) how ready she could be in all misfortunes to take grief and sorrow at as low a Note, as for his life he could:
To give him a sure experiment (answerable to these Protestations) how ready she could be in all misfortunes to take grief and sorrow At as low a Note, as for his life he could:
that our professed unitie therein cannot unite our hearts in like affections? Is the effusion of Gods spirit but as the sprinkling of Court Holy-water? are our dayly Sermons but as so many Bevers of wind, whose efficacy vanisheth with the breath that uttereth them? or hath the frequent participation of Christ precious body & blood no better operation on our harts,
that our professed unity therein cannot unite our hearts in like affections? Is the effusion of God's Spirit but as the sprinkling of Court Holy water? Are our daily Sermons but as so many Bevers of wind, whose efficacy Vanishes with the breath that utters them? or hath the frequent participation of christ precious body & blood no better operation on our hearts,
and we no whit therewith moved? could so many flourishing Boughes dayly fade, and we hope that our Luxuriant branches should always flourish? should their goodly leaves hourly fall,
and we not whit therewith moved? could so many flourishing Boughs daily fade, and we hope that our Luxuriant branches should always flourish? should their goodly leaves hourly fallen,
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and we live still as if we never looked for any winter? or should God so often threaten to pluck up the vineyard, which his own right hand hath planted;
and we live still as if we never looked for any winter? or should God so often threaten to pluck up the vineyard, which his own right hand hath planted;
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and yet the dressers of it still seek after great things, for themselves, as if they never dreamt of dispossession? would the most of us either seek to raise our selves as high as the highest room in the Lords house;
and yet the dressers of it still seek After great things, for themselves, as if they never dreamed of dispossession? would the most of us either seek to raise our selves as high as the highest room in the lords house;
Or would so many (were they true members of Christ) suffer that flock, which he hath purchased with his precious blood to starve for want of spiritual Food:
Or would so many (were they true members of christ) suffer that flock, which he hath purchased with his precious blood to starve for want of spiritual Food:
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That flock, from which they have reap't carnal Commodities in greatest plenty? But here I will not dispute whether Non-Residence, or Pluralitie be simply unlawful:
That flock, from which they have reaped carnal Commodities in greatest plenty? But Here I will not dispute whither Non-Residence, or Plurality be simply unlawful:
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seekest thou great things for thy self? Yet what was his seeking to theirs? or what are many of their deserts to his? Theirs especially, who have scarce been so much as scribes to a learned Prophet, scarce ever brought up in Jerusalem at any Gamaliels feet? but only came to this our Sion as so many spies, to find out the weakness of the place, to discover by what devices good Statutes might be frustrate,
Seekest thou great things for thy self? Yet what was his seeking to theirs? or what Are many of their deserts to his? Theirs especially, who have scarce been so much as Scribes to a learned Prophet, scarce ever brought up in Jerusalem At any Gamaliels feet? but only Come to this our Sion as so many spies, to find out the weakness of the place, to discover by what devices good Statutes might be frustrate,
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After, unto their Titles in the Schools they have gotten an Ite Praedicate from the Generals of our spiritual warfare, they make their entrance into the Church of Christ, just so,
After, unto their Titles in the Schools they have got an Item Predicate from the Generals of our spiritual warfare, they make their Entrance into the Church of christ, just so,
once inabled to compass a convenient Seat, they never think they were placed there as labourers in Christs harvest, to gather and break the bread of life to his people;
once enabled to compass a convenient Seat, they never think they were placed there as labourers in Christ harvest, to gather and break the bred of life to his people;
Experiments are so rife and frequent, that not the meanest Arcadian Creature, but lives in hope to make himself Lord of the greatest dignitie the Land affords;
Experiments Are so rife and frequent, that not the Meanest Arcadian Creature, but lives in hope to make himself Lord of the greatest dignity the Land affords;
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if he be once furnished sufficiently for practise of the Macedonian Stratagem. This seeking after great things, especially in men of so little worth, is at all times odious in the sight of God, and injurious to men.
if he be once furnished sufficiently for practice of the Macedonian Stratagem. This seeking After great things, especially in men of so little worth, is At all times odious in the sighed of God, and injurious to men.
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A curious Searcher shall not be able to find any disease, either more Dangerous, or more Genoral, then this late specified disease of Baruch, in the Christian world, at that time when the Lord did so grievously lance the whole body of it with the swords and spears of the Vandals, Gothes, Hunnes, and other Barbarians, scarce known before by name.
A curious Searcher shall not be able to find any disease, either more Dangerous, or more Genoral, then this late specified disease of baruch, in the Christian world, At that time when the Lord did so grievously lance the Whole body of it with the swords and spears of the Vandals, Goths, Hunnes, and other Barbarians, scarce known before by name.
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The approach of all or most of them was so sudden and unexpected, that a man could scarce imagine what other Errand they had to visit these parts of Europe, save only to be Gods Chirurgions, in cutting of the dead and unrecoverable members of the Church.
The approach of all or most of them was so sudden and unexpected, that a man could scarce imagine what other Errand they had to visit these parts of Europe, save only to be God's Chirurgeons, in cutting of the dead and unrecoverable members of the Church.
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For they that seek after such things, plainly declare, That they say in their hearts, VVe shall have Peace albeit we walk according to the stubbornness of our own hearts, Deut. 29. 19. At cum dicant, Pax & tuta omnia, tunc repentinum eis imminet Exitium.
For they that seek After such things, plainly declare, That they say in their hearts, We shall have Peace albeit we walk according to the stubbornness of our own hearts, Deuteronomy 29. 19. At cum Speak, Pax & Tuta omnia, tunc repentinum eis imminet Exitium.
That the General constitution of the Christian World when the Barbarians over-ran it, was altogether such, as we have said (such as this people for the most part is at this day.) Salvianus, A Reverend Bishop of those times hath left recorded.
That the General constitution of the Christian World when the Barbarians overran it, was altogether such, as we have said (such as this people for the most part is At this day.) Salvianus, A Reverend Bishop of those times hath left recorded.
Captivus corde, & sensu nonne er at populus iste, qui inter suorum supplicia ridebat, qui jugulari se in suorum jugulis non intelligebat, qui se in suorum mori mortibus non putabat? Fragor (ut it a dixerim) extra muros,
Captivus cord, & sensu nonne er At populus iste, qui inter suorum supplicia ridebat, qui jugulari se in suorum jugulis non intelligebat, qui se in suorum Mori mortibus non putabat? Fragor (ut it a dixerim) extra muros,
& intra muros Proeliorum & Ludicrorum Confundebatur, &c. The like stupiditie and intemperance the same Author out of his experience attributes unto one of the Chief Cities, of the Galles, whose Inhabitants were so besotted with drunkenness, that they could not shake it of when they were beset with death.
& intra muros Proeliorum & Ludicrorum Confundebatur, etc. The like stupidity and intemperance the same Author out of his experience attributes unto one of the Chief Cities, of the Galls, whose Inhabitants were so besotted with Drunkenness, that they could not shake it of when they were beset with death.
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both their Commissions are of equal authority, both their Summons should be alike dreadful, and yet what day did any die in this City by the Arrow of God,
both their Commissions Are of equal Authority, both their Summons should be alike dreadful, and yet what day did any die in this city by the Arrow of God,
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so intemperately were the Inhabitants set on their wonted delights and vanitites, that after their Citie had been three or four times sacked, and did not retain so much as the likeness of what it had been;
so intemperately were the Inhabitants Set on their wonted delights and vanitites, that After their city had been three or four times sacked, and did not retain so much as the likeness of what it had been;
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And may not we think (unless our Magistrates Religious care had been the greater to have prohibited Stage-playes in these dangerous times of visitation) that a great many in this City would have adventured to have been in Circo, though death had been appointed to keep the Play-house door.
And may not we think (unless our Magistrates Religious care had been the greater to have prohibited Stageplays in these dangerous times of Visitation) that a great many in this city would have adventured to have been in Circo, though death had been appointed to keep the Playhouse door.
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more of better rank amongst us, would have been more affraid of being censured as Puritanes for speaking against them (though out of this place) then would have blushed to have been spectators of their lewd unseasonable sportings, in places not so well be fitting their Calling.
more of better rank among us, would have been more afraid of being censured as Puritanes for speaking against them (though out of this place) then would have blushed to have been spectators of their lewd unseasonable sportings, in places not so well be fitting their Calling.
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And with what indignitie that worthy Bishop did prosecute these unseasonable vanities of his Countrymen, I refer you to his books, De Gubernatione & Providentia, a fit Manual for the volume,
And with what indignity that worthy Bishop did prosecute these unseasonable vanities of his Countrymen, I refer you to his books, De Gubernation & Providentia, a fit Manual for the volume,
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Ludicra ergo publica Trever pet is? Art thou an inhabitant of the miserable more then thrice ransacked Tryers; and seekest thou after such fruitlesse toyes,
Ludicra ergo Public Trever pet is? Art thou an inhabitant of the miserable more then thrice ransacked Tryers; and Seekest thou After such fruitless toys,
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as playes? Ubi (quoeso) exercendae? Where (on Gods name) wilt thou have them acted? an super bustum, & Cineres, super sanguinem & ossa mortuorum? upon the Graves? upon the ashes? upon the blood and bones of thy massacred brethren and fellow Citizens? The continuance of this vainitie in the living did in his estimation, surpass the misery and infelicitie, which had befalne the deceased.
as plays? Ubi (quoeso) exercendae? Where (on God's name) wilt thou have them acted? an super bustum, & Cineres, super sanguinem & ossa Mortuorum? upon the Graves? upon the Ashes? upon the blood and bones of thy massacred brothers and fellow Citizens? The Continuance of this vanity in the living did in his estimation, surpass the misery and infelicity, which had befallen the deceased.
and for the solitariness of these and like assembles had somtimes almost turned our day into night) have now, Gods name be praised for it, taken their flight another way.
and for the solitariness of these and like assembles had sometimes almost turned our day into night) have now, God's name be praised for it, taken their flight Another Way.
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or ye that have verified the Proverb by your practise, that, Mans life is but a stage play, wherein you know to act none but the mimickes part; ye that make your selves mutual sport by grieving or abusing others:
or you that have verified the Proverb by your practice, that, men life is but a stage play, wherein you know to act none but the mimics part; you that make your selves mutual sport by grieving or abusing Others:
and feasting, and hold it a hell to be drawn into the house of mourning; where do ye mean to celebrate your wonted sports? where shall your meriments:
and feasting, and hold it a hell to be drawn into the house of mourning; where do you mean to celebrate your wonted sports? where shall your merriments:
where shall your pleasant meetings be? what, in the City which the Lord so often hath smitten, which so often hath groaned under his heavie hand? what,
where shall your pleasant meetings be? what, in the city which the Lord so often hath smitten, which so often hath groaned under his heavy hand? what,
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might not nature, which nurtereth the heathen, which teacheth the beasts of the field, and birds of the air, to know their season, have also taught you how unseasonable your mirth,
might not nature, which nurtereth the heathen, which Teaches the beasts of the field, and Birds of the air, to know their season, have also taught you how unseasonable your mirth,
how prodigious your insolence hath been? What foul indignitie had you offered, though you had offered it to a private man, to revell it in the room, wherein his children, wherein his wife had laid a dying? What humane heart, what civil (though unregenerate) ear could endure to hear, of one and the same family some in the midst of bitterest Agonies praying, others swearing or blaspheming;
how prodigious your insolence hath been? What foul indignity had you offered, though you had offered it to a private man, to revel it in the room, wherein his children, wherein his wife had laid a dying? What humane heart, what civil (though unregenerate) ear could endure to hear, of one and the same family Some in the midst of Bitterest Agonies praying, Others swearing or blaspheming;
or wives to most loving husbands? And what is this City in respect of him! (would God you would permit it so to be) But at the best could you imagine it any more,
or wives to most loving Husbands? And what is this city in respect of him! (would God you would permit it so to be) But At the best could you imagine it any more,
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then the Chamber of the great King, whom neither the heaven, nor the heaven of heavens can contain? Shall not his ear, who filleth all places with his presence;
then the Chamber of the great King, whom neither the heaven, nor the heaven of heavens can contain? Shall not his ear, who fills all places with his presence;
others out of their abundant heat of mirth and pastimes filling the streets with profuse immoderate clamors? Some again praying with deep sighes, and grievous groanes;
Others out of their abundant heat of mirth and pastimes filling the streets with profuse immoderate clamours? some again praying with deep sighs, and grievous groans;
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or appear at thy Tribunal seat together, least This most unseasonable discord sound still in thy ear until the sound of the Angels Trumpet, summon us to that fearful Judgement;
or appear At thy Tribunal seat together, lest This most unseasonable discord found still in thy ear until the found of the Angels Trumpet, summon us to that fearful Judgement;
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wherein they may laugh and we may cry, wherein their comfortless sighes, and dolorous groanes, may be changed into everlasting Haleluiahs of joy, and peace;
wherein they may laugh and we may cry, wherein their comfortless sighs, and dolorous groans, may be changed into everlasting Hallelujahs of joy, and peace;
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O that they could consider, the time may come wherein they shall wish for one drop of that liquor for a whole day (which now they pour in hourly without measure) to cool their scorched tongues;
Oh that they could Consider, the time may come wherein they shall wish for one drop of that liquour for a Whole day (which now they pour in hourly without measure) to cool their scorched tongues;
not only in punishing the Chief Offendors in this kind, as some of you have begun, (though this no doubt will be an acceptable sacrifice unto God) but even in offering up your evening and morning sacrifice for them, according to the number of their transgressions.
not only in punishing the Chief Offenders in this kind, as Some of you have begun, (though this no doubt will be an acceptable sacrifice unto God) but even in offering up your evening and morning sacrifice for them, according to the number of their transgressions.
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For all of us (Beloved in our Lord and Saviour) see the dayes wherein we live are extraordinary evil, and the time must be redeemed by our extraordinary vigilancie, sobriety and sanctitie.
For all of us (beloved in our Lord and Saviour) see the days wherein we live Are extraordinary evil, and the time must be redeemed by our extraordinary vigilancy, sobriety and sanctity.
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That men be not of the same Judgment About the price of Life, when they be in heat, Action and prosperitie, which they be of, in dejection of spirit and adversitie; proved by instances. Petrus Strozius. Alvarez De Sande.
That men be not of the same Judgement About the price of Life, when they be in heat, Actium and Prosperity, which they be of, in dejection of Spirit and adversity; proved by instances. Peter Strozius. Alvarez De Sande.
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Life was a Blessing to Baruch, though, it shewed him all those evils, from sight of which, God, took away good King Josiah, in favour to him. Baruch, as man, did sympathize with the miseries of his people;
Life was a Blessing to baruch, though, it showed him all those evils, from sighed of which, God, took away good King Josiah, in favour to him. baruch, as man, did sympathise with the misery's of his people;
In times of publick Calamitie or desolation the bare Donative of life and liberty is a priviledge more to be esteemed, then the Prerogative of Princes. Or in other Terms thus.
In times of public Calamity or desolation the bore Donative of life and liberty is a privilege more to be esteemed, then the Prerogative of Princes. Or in other Terms thus.
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Exemption from General Plagues is more then a full recompence for all the Grievances which attend our ministerial charge, or service in denouncing them.
Exemption from General Plagues is more then a full recompense for all the Grievances which attend our ministerial charge, or service in denouncing them.
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NONLATINALPHABET. First, Of the Natural Esteem of Life, or Exemption from common Plagues in General. Secondly, Of it, as the Case here stands with Baruch.
. First, Of the Natural Esteem of Life, or Exemption from Common Plagues in General. Secondly, Of it, as the Case Here Stands with baruch.
Life is sweet: and would be so esteemed of all, could we resolve to live at home, endeavouring rather to improve those seeds of happiness, which grace or Nature have sown in us,
Life is sweet: and would be so esteemed of all, could we resolve to live At home, endeavouring rather to improve those seeds of happiness, which grace or Nature have sown in us,
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Hence life attended with mean appurtenances becomes either loathsom or little set by because the provision of necessaries actually enjoyed is as nothing in respect of those impertinencies, which they have swallowed in hope, or have in continual chase:
Hence life attended with mean appurtenances becomes either loathsome or little Set by Because the provision of necessaries actually enjoyed is as nothing in respect of those Impertinencies, which they have swallowed in hope, or have in continual chase:
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but) so fixt to the ground that she oft-times leaves her neck behind her, may be a true Emblem of such mens intemperate pettish hopes, usually so fastened to the matters, which they much desire, that sooner may their souls be drawn out of their bodies then weaned from these.
but) so fixed to the ground that she ofttimes leaves her neck behind her, may be a true Emblem of such men's intemperate pettish hope's, usually so fastened to the matters, which they much desire, that sooner may their Souls be drawn out of their bodies then weaned from these.
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No marvel then, if in the fervent pursuit of honour, gain, or pleasure, men sometimes suffer their souls to escape out of their prison, before the flight be discerned.
No marvel then, if in the fervent pursuit of honour, gain, or pleasure, men sometime suffer their Souls to escape out of their prison, before the flight be discerned.
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I can more easily believe this of an English spirit, though not in print, because it is upon Authentick Record, that Petrus Strozius a famous Italian Commander, being shot with a bullet of a larger size under the left pap, fell down dead to the ground, leaving these words behind him in the air;
I can more Easily believe this of an English Spirit, though not in print, Because it is upon Authentic Record, that Peter Strozius a famous Italian Commander, being shot with a bullet of a larger size under the left pap, fell down dead to the ground, leaving these words behind him in the air;
or suffered life to be taken from them with so little ado, as their Example may seem a just Temptation unto braver spirits, to dis-esteem the proffer here made to Baruch, as scarce worth the acceptance;
or suffered life to be taken from them with so little ado, as their Exampl may seem a just Temptation unto braver spirits, to disesteem the proffer Here made to baruch, as scarce worth the acceptance;
as Homer relates of his Heroicks) their last Ditty (I am perswaded) would have been, Dulce bellum inexpertis. It was well observed by the younger Plinie; Impetu quodam & instinctu procurrere ad mortem, commune cum multis:
as Homer relates of his Heroics) their last Ditty (I am persuaded) would have been, Dulce bellum inexpertis. It was well observed by the younger Pliny; Impetu Quodam & instinctu procurrere ad mortem, commune cum multis:
but that the voice of Physician or Friend should sway his choyce to accept of either, did in this Romans judgment argue a truly resolute and noble spirit.
but that the voice of physician or Friend should sway his choice to accept of either, did in this Romans judgement argue a truly resolute and noble Spirit.
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That many are never heard expresly to recal their stubborn resolutions, for abandoning discontented or disgraced life, doth not sufficiently argue, they did not finally mislike their choice.
That many Are never herd expressly to Recall their stubborn resolutions, for abandoning discontented or disgraced life, does not sufficiently argue, they did not finally mislike their choice.
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is questionless subject to some strange suffusion of his internal eye-sight, or hath his hopes hoysted with wine, the usual bellows to enflame the heart with rash and desperate resolutions.
is questionless Subject to Some strange suffusion of his internal eyesight, or hath his hope's hoisted with wine, the usual bellows to inflame the heart with rash and desperate resolutions.
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Many, for true valour better able to win an Empire, and for wisdom more fit to manage it then Caesar Borgia (either first Author or chief Practitioner of this false Logick) have been content to beg life and liberty at their insolent enemies hands, whose presence they never did,
Many, for true valour better able to win an Empire, and for Wisdom more fit to manage it then Caesar Borgia (either First Author or chief Practitioner of this false Logic) have been content to beg life and liberty At their insolent enemies hands, whose presence they never did,
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It shall be in that Famous Spanish Leader, which had Italy, France, Germany, unpartial Witnesses; and his professed Enemies, professed Admirers of his heroical Worth;
It shall be in that Famous Spanish Leader, which had Italy, France, Germany, unpartial Witnesses; and his professed Enemies, professed Admirers of his heroical Worth;
or the Sohaere of his valor terminated within the bounds of Europe; his Africane Exploits against the Moors, would hardly be credited by modern Souldiers;
or the Sohaere of his valour terminated within the bounds of Europe; his Africane Exploits against the Moors, would hardly be credited by modern Soldiers;
and used this Great Spanish Commanders Performance, as an Experiment or Probatum to evince the truth of the seeming Paradox; Concerning the use of the Pike in warre.
and used this Great Spanish Commanders Performance, as an Experiment or Probatum to evince the truth of the seeming Paradox; Concerning the use of the Pike in war.
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For what Captain almost since the ancient Romans times would have undertaken to maintain that in the Schools as possible, which this Noble Spaniard proved by practise? To conduct four thousand pikes over a plain of four or five miles length, in despight of eighteen thousand horse, appointed of purpose to prevent their passage.
For what Captain almost since the ancient Romans times would have undertaken to maintain that in the Schools as possible, which this Noble Spaniard proved by practice? To conduct four thousand pikes over a plain of four or five miles length, in despite of eighteen thousand horse, appointed of purpose to prevent their passage.
Yet after six fierce encounters upon the best advantage that so great distance could afford unto his barbarous enemies, He brought his company, all save 80. safe unto the place intended;
Yet After six fierce encounters upon the best advantage that so great distance could afford unto his barbarous enemies, He brought his company, all save 80. safe unto the place intended;
I should not have given so much credence unto La-Noue's reports or discourse, unless that Noble English Generall Sir John Norice (who intitled Lanoue to the Father of modern Wars) had put in execution the rules prescribed by Lanoue for use of the Pike and harquebuse or musket, with better success then either Alvarez de Sandè, or that well trained Spanish band which slew, that Noble Peer of France, Guaston de Fois, in that uncelebrated yet most famous Retreat at Gant, never be forgotten by the English Nation.
I should not have given so much credence unto La-Noue's reports or discourse, unless that Noble English General Sir John Norice (who entitled Lanoue to the Father of modern Wars) had put in execution the rules prescribed by Lanoue for use of the Pike and harquebus or musket, with better success then either Alvarez de Sandè, or that well trained Spanish band which slew, that Noble Peer of France, Guaston de Fois, in that uncelebrated yet most famous Retreat At Gant, never be forgotten by the English nation.
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Or if some yong Gallant or hard-bred souldier should here except against Sandeus, as the Aramites did against the God of the Israelites. It may be he was a man of an intrepid spirit in the field,
Or if Some young Gallant or hard-bred soldier should Here except against Sandeus, as the Aramites did against the God of the Israelites. It may be he was a man of an intrepid Spirit in the field,
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as well for the qualitie as for the quantity of his meat, he perswades the feeble remnant, being but one thousand left of many, which had been consumed by famine and such languishing diseases (as scarcitie or homeliness of diet usually breed) to honour their death with the enemies blood, rather then to yield themselves into their hands.
as well for the quality as for the quantity of his meat, he persuades the feeble remnant, being but one thousand left of many, which had been consumed by famine and such languishing diseases (as scarcity or homeliness of diet usually breed) to honour their death with the enemies blood, rather then to yield themselves into their hands.
Albeit the successe did not answer his Resolution, yet the attempt was on his part so valorous, that the Turkish General (whose Tent he sought to surprize by night, being) stricken with admiration of his worth, did wooe him upon honourable Terms to become servant to great Solyman his master,
Albeit the success did not answer his Resolution, yet the attempt was on his part so valorous, that the Turkish General (whose Tent he sought to surprise by night, being) stricken with admiration of his worth, did woo him upon honourable Terms to become servant to great Suleiman his master,
But he whose carriage for any terror or calamitie of Warres was thus invincible, was by a short captivitie (though not half so miserable as the Princes and nobles of Judah were now to suffer) brought to deprecate death in humble sort,
But he whose carriage for any terror or calamity of Wars was thus invincible, was by a short captivity (though not half so miserable as the Princes and Nobles of Judah were now to suffer) brought to deprecate death in humble sort,
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How easily the Almighty can teach the haughty stomack or intrepid heart to esteem his favour here profer'd to Baruch as they ought, we need no better testimonie (for no better can be brought) then Busbequius his relation of this Noble Spaniards miserable perplexitie, during the time of his imprisonment in Constantinople. This Busbequius, the Legate there for Ferdinand, being requested by some of Sandeus's quondam followers (now his companions in captivity) to comfort their master by his letters, tels us.
How Easily the Almighty can teach the haughty stomach or intrepid heart to esteem his favour Here proffered to baruch as they ought, we need no better testimony (for no better can be brought) then Busbequius his Relation of this Noble Spanish miserable perplexity, during the time of his imprisonment in Constantinople. This Busbequius, the Legate there for Ferdinand, being requested by Some of Sandeus's quondam followers (now his Sodales in captivity) to Comfort their master by his letters, tells us.
It is a true and lively Symptome of a great spirits temper, whom the Lord begins to humble, once subject to the Almighties discipline, which the same Author hath observed upon this occasion.
It is a true and lively symptom of a great spirits temper, whom the Lord begins to humble, once Subject to the Almighty's discipline, which the same Author hath observed upon this occasion.
sic post quam cuncta retrò ferri, et contra animi sententiam evenire experiuntur, Ita plerun { que } animis concidunt, ut non sit facile ad aequitatem eos erigere.
sic post quam Everything retrò ferri, et contra animi sententiam evenire experiuntur, Ita plerun { que } animis concidunt, ut non sit facile ad aequitatem eos erigere.
And life at all times is sweet, alwayes more worth then any pleasure, wealth, or honour (unless that honour, which cometh from God alone) however haughty cock-brains or furious hot-spurs esteem it lighter then a puff of popular fame.
And life At all times is sweet, always more worth then any pleasure, wealth, or honour (unless that honour, which comes from God alone) however haughty cock-brains or furious hotspurs esteem it lighter then a puff of popular fame.
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But besides the untimely losse of life, or ordinary dread of violent, or bloody death (the manner how it is God grant we never know by experience) but so assuredly it is, That, When the wrath of God once throughly kindles against any Land or people, it puts an unusual terror upon the countenances of their enemies;
But beside the untimely loss of life, or ordinary dread of violent, or bloody death (the manner how it is God grant we never know by experience) but so assuredly it is, That, When the wrath of God once thoroughly kindles against any Land or people, it puts an unusual terror upon the countenances of their enemies;
and his fellow messengers, that the smart of their impressions, or the mere terror of their threatnings, becomes unsufferably grievous beyond all measure of former experience, or precedent cogitation.
and his fellow messengers, that the smart of their impressions, or the mere terror of their threatenings, becomes unsufferably grievous beyond all measure of former experience, or precedent cogitation.
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Nothing so cruel or unnatural, unto whose practise the mildest and lovingest natures will not be brought, upon Condition, yea upon Hope, nay upon probable Presumption, that they might become but half sharers in the Donative, which is here bestowed on Baruch: Thy life will I give unto thee for a prey in all places whither thou goest.
Nothing so cruel or unnatural, unto whose practice the Mildest and Lovingest nature's will not be brought, upon Condition, yea upon Hope, nay upon probable Presumption, that they might become but half sharers in the Donative, which is Here bestowed on baruch: Thy life will I give unto thee for a prey in all places whither thou goest.
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as by one means or other to lay down the wearisome burthen of an irksome life, rather then she should be inforced to seek the preservation of it by killing them whom she had lately quickened,
as by one means or other to lay down the wearisome burden of an irksome life, rather then she should be enforced to seek the preservation of it by killing them whom she had lately quickened,
Suppose we then that those mothers of Jerusalem, which re-intombed their sucking infants in their wombs, were naturally more cruel and savage than other women ordinarily are? No! The Lord himself hath fully acquitted them of this imputation.
Suppose we then that those mother's of Jerusalem, which re-intombed their sucking Infants in their wombs, were naturally more cruel and savage than other women ordinarily Are? No! The Lord himself hath Fully acquitted them of this imputation.
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And if women, women of pitie, in the time of War, can thus bestrip themselves of all wonted bowels of compassion towards the tender off-spring of their wombes, shall not the strong man put off his valour and the valiant forget to fight? shall not flight be far from the swift,
And if women, women of pity, in the time of War, can thus bestrip themselves of all wonted bowels of compassion towards the tender offspring of their wombs, shall not the strong man put off his valour and the valiant forget to fight? shall not flight be Far from the swift,
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and wisdom perish from the Politick? It is the day of the Lords wrath (saith the Prophet) and who can stand, who can abide it? Not such as for any motion of fear have stood more immoveable then a rock,
and Wisdom perish from the Politic? It is the day of the lords wrath (Says the Prophet) and who can stand, who can abide it? Not such as for any motion of Fear have stood more immoveable then a rock,
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The stronger their wonted confidence had been, the greater their horrour and confusion, when they shall discern the finger of God beginning once to draw the dismall lines of their disasterous Fates;
The Stronger their wonted confidence had been, the greater their horror and confusion, when they shall discern the finger of God beginning once to draw the dismal lines of their disastrous Fates;
or when with Belshazzar they begin to read their Destinyes in visible but Transient and unknown Characters: then feebleness, wo and sorrow come upon the mightiest men,
or when with Belshazzar they begin to read their Destinies in visible but Transient and unknown Characters: then feebleness, woe and sorrow come upon the Mightiest men,
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The terrors of War or other affrightments, whereunto they have formerly been accustomed, though oft-times very great, did never appear more then finite, because alwayes known in part.
The terrors of War or other affrightments, whereunto they have formerly been accustomed, though ofttimes very great, did never appear more then finite, Because always known in part.
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But of these Panici terrores or Representations, which usher Gods wrath in the day of vengeance, that is most true, which the Philosopher gives as the Reason,
But of these Panici terrores or Representations, which usher God's wrath in the day of vengeance, that is most true, which the Philosopher gives as the Reason,
In respect of this sudden dread or un-observable terror wherewith the Almighty blasts their souls, whom he hath signed to fearful destruction, They may say of their adversaries most furious assaults,
In respect of this sudden dread or unobservable terror wherewith the Almighty blasts their Souls, whom he hath signed to fearful destruction, They may say of their Adversaries most furious assaults,
but as a Clogg, their persons being exposed unto their enemies pleasure, perpetually tortured either between vain hopes of escape and uncertain expectance of an ignominious doom,
but as a Clog, their Persons being exposed unto their enemies pleasure, perpetually tortured either between vain hope's of escape and uncertain expectance of an ignominious doom,
yet who shall perswade Baruch, as The Case stands with him, so to accept it? Nay me thinks flesh and blood should regurgitate his former murmurings upon this motion made by Jeremy, and interpret the Prorogation of his life,
yet who shall persuade baruch, as The Case Stands with him, so to accept it? Nay me thinks Flesh and blood should regurgitate his former murmurings upon this motion made by Jeremiah, and interpret the Prorogation of his life,
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But shall the The King of Kings obtrude That as an Extraordinary blessing upon his poor distressed servant, which had been adjudged, (as his own word bears Record) for a bitter curse or grievious plague;
But shall the The King of Kings obtrude That as an Extraordinary blessing upon his poor distressed servant, which had been adjudged, (as his own word bears Record) for a bitter curse or grievious plague;
from which Two Kings (the one of Israel the other of Judah) were not exempted but upon great humiliation and penitent tears? For, was it not The word of the Lord which came to Elijah the Tishbite saying:
from which Two Kings (the one of Israel the other of Judah) were not exempted but upon great humiliation and penitent tears? For, was it not The word of the Lord which Come to Elijah the Tishbite saying:
and put sackcloth upon his flesh, and fasted and lay in sackcloth and went softly) because he humbleth himself before me, I not will bring the evil in his dayes,
and put Sackcloth upon his Flesh, and fasted and lay in Sackcloth and went softly) Because he Humbleth himself before me, I not will bring the evil in his days,
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Yet did the arrowes of Israels and Judahs most inveterate enemies, the arrowes of the Aramites and Aegyptians, make violent entrance for death into both these Princes bodies, long before the time by ordinary course of nature prefixed for dispossession of their souls:
Yet did the arrows of Israel's and Judahs most inveterate enemies, the arrows of the Aramites and egyptians, make violent Entrance for death into both these Princes bodies, long before the time by ordinary course of nature prefixed for dispossession of their Souls:
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How then should life be unto Baruch as a welcome Prey, being to be fully charged with all these hard conditions and bitter grieviances, whose release or avoidance made untimely bloody death become A kind of gracious Pardon unto Ahab, and a grateful Boon or Booty to good Josias? For what evil did the Lord either threaten,
How then should life be unto baruch as a welcome Prey, being to be Fully charged with all these hard conditions and bitter grieviances, whose release or avoidance made untimely bloody death become A kind of gracious Pardon unto Ahab, and a grateful Boon or Booty to good Josiah? For what evil did the Lord either threaten,
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or afterward bring upon Iosiahs posteritie or people, which Baruchs eyes did not behold? Nor did this lease of life and libertie here bequeathed unto him expire, till long after Jerusalems glasse was quite run out, till after her whitest Towers were covered with dust,
or afterwards bring upon Josiahs posterity or people, which Baruchs eyes did not behold? Nor did this lease of life and liberty Here bequeathed unto him expire, till long After Jerusalems glass was quite run out, till After her whitest Towers were covered with dust,
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till the King, the Princes, and nobles were led captives, or slain, and the remnant which War had left in Iudah, as a gleaning after harvest, disperst and sowen throughout the Land of Egypt, never to be reapt but by the Sword, which even there pursues them; (excepting a very small number that escaped, Ierem. 44. 28.) And what greater evil could Iosias 's eyes have seen,
till the King, the Princes, and Nobles were led captives, or slave, and the remnant which War had left in Iudah, as a gleaning After harvest, dispersed and sown throughout the Land of Egypt, never to be reaped but by the Sword, which even there pursues them; (excepting a very small number that escaped, Jeremiah 44. 28.) And what greater evil could Iosias is eyes have seen,
and this lengthening of Baruch 's, to see the evil, which Josias desired rather to be sightless then to see, from one and the same loving kindness of the Lord. Josias (we must consider) was The Great Leader of Gods People, and could not but wish their Fall should be under some other then himself.
and this lengthening of baruch is, to see the evil, which Josiah desired rather to be sightless then to see, from one and the same loving kindness of the Lord. Josiah (we must Consider) was The Great Leader of God's People, and could not but wish their Fallen should be under Some other then himself.
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though now at length, he must be taken out of the way, that the Messengers of Gods wrath, which could forbear no longer, may have a freer passage throughout the Land. No marvel if after thirtie one years raign in prosperitie and peace, he patiently suffered violent death, being thus graced with greater honour,
though now At length, he must be taken out of the Way, that the Messengers of God's wrath, which could forbear no longer, may have a freer passage throughout the Land. No marvel if After thirtie one Years Reign in Prosperity and peace, he patiently suffered violent death, being thus graced with greater honour,
But that Ierusalem and Iudah, standing condemned before Iosias 's birth, were so long reprieved & so well intreated for his sake, we have the great Judges Sentence for our warrant.
But that Ierusalem and Iudah, standing condemned before Iosias is birth, were so long reprieved & so well entreated for his sake, we have the great Judges Sentence for our warrant.
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It was a message more unwelcome, then such a death as Iosias suffered, which Isaias brought to his great Grand-father Hezekiah, lately delivered from the Assyrian, and miraculously restored to life;
It was a message more unwelcome, then such a death as Iosias suffered, which Isaiah brought to his great Grandfather Hezekiah, lately Delivered from the assyrian, and miraculously restored to life;
but more forward to receive Presents from Berodash King of Babylon, then to render praise and thanksgiving to his God, according to the Reward bestowed upon him.
but more forward to receive Presents from Berodash King of Babylon, then to render praise and thanksgiving to his God, according to the Reward bestowed upon him.
This sin he knew to be such as his Father Davids had been in numbring the Hosts of Israel: The plagues now threatened by his God he could not but acknowledge to be most just:
This since he knew to be such as his Father Davids had been in numbering the Hosts of Israel: The plagues now threatened by his God he could not but acknowledge to be most just:
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and great therefore must his mercy toward him needs seem to be, in that for his sake, who had so ill requited this strange Delivery and Recovery, he would yet deferre them.
and great Therefore must his mercy towards him needs seem to be, in that for his sake, who had so ill requited this strange Delivery and Recovery, he would yet defer them.
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But seeing the wickedness of Manasseh, and the mighty encrease of this peoples iniquity from Hezekiah 's death, did earnestly sollicit the Day of Visitation, the former adjourning of it must cost Iosiah dear.
But seeing the wickedness of Manasses, and the mighty increase of this peoples iniquity from Hezekiah is death, did earnestly solicit the Day of Visitation, the former adjourning of it must cost Josiah dear.
in a City, in which though Noah, Iob, and Daniel lived together, yet as I live (saith the Lord God) they shall deliver neither son nor daughter, they shall but deliver their own souls by their righteousness.
in a city, in which though Noah, Job, and daniel lived together, yet as I live (Says the Lord God) they shall deliver neither son nor daughter, they shall but deliver their own Souls by their righteousness.
And shall not the Word of the Lord, which Ieremy hath spoken unto Baruch, be good? For is it not good that when the Lord hath determined to send his four sore judgments upon Ierusalem; the Sword,
And shall not the Word of the Lord, which Ieremy hath spoken unto baruch, be good? For is it not good that when the Lord hath determined to send his four soar Judgments upon Ierusalem; the Sword,
then if he had been sole heir to Hezekiah or Iosias: Three or four of whose Successors, all in their turns Kings of Judah, he lived to see led bound in chains, and their Nobles linkt in fetters of Iron.
then if he had been sole heir to Hezekiah or Iosias: Three or four of whose Successors, all in their turns Kings of Judah, he lived to see led bound in chains, and their Nobles linked in fetters of Iron.
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For Baruch (with reference unto these mens persons and present calamity) to have such an ample safe Conduct, as no Monarch living could have granted him;
For baruch (with Referente unto these men's Persons and present calamity) to have such an ample safe Conduct, as no Monarch living could have granted him;
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A Reward wherein at this time my Prophet Ieremy, and Ebedmelech (which had received Ieremy in the name of a Prophet, ministring bread and water &c. unto his necessities) were to be his only partners.
A Reward wherein At this time my Prophet Ieremy, and Ebedmelech (which had received Ieremy in the name of a Prophet, ministering bred and water etc. unto his necessities) were to be his only partners.
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8. But though they had liberty to travell whither they please, will they be as careless passengers without all regard of their mothers sorrows, wherewith the Lord had afflicted her in the day of his fierce anger? Jeremie doubtless would have endured all the tortures cruel Babylon could have devised, upon condition Jerusalem and Judah might still have dwelt in saftie.
8. But though they had liberty to travel whither they please, will they be as careless passengers without all regard of their mother's sorrows, wherewith the Lord had afflicted her in the day of his fierce anger? Jeremiah doubtless would have endured all the tortures cruel Babylon could have devised, upon condition Jerusalem and Judah might still have dwelled in safety.
The Galatians were not more affectionate towards Paul, then Jeremy was to the meanest branch, that sprang from good Josias; willingly would he have pluckt out his own, to have redeemed Zedekiah 's eyes,
The Galatians were not more affectionate towards Paul, then Jeremiah was to the Meanest branch, that sprang from good Josiah; willingly would he have plucked out his own, to have redeemed Zedekiah is eyes,
And how then can this short prolongation of life be sweet to Jeremy the Aged, or unto Baruch the Scribe, being now to see such miserie fall upon their native Country, King,
And how then can this short prolongation of life be sweet to Jeremiah the Aged, or unto baruch the Scribe, being now to see such misery fallen upon their native Country, King,
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and people, as they might justly wish their mothers wombs had been their graves, rather then they should have been brought forth to behold it? A thousand lives had been well spent, upon condition such calamity had never been seen in Jury; and yet the prorogation of Baruchs and Ieremies life,
and people, as they might justly wish their mother's wombs had been their graves, rather then they should have been brought forth to behold it? A thousand lives had been well spent, upon condition such calamity had never been seen in Jury; and yet the prorogation of Baruchs and Jeremiahs life,
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But would they not sorrow day and night for the slain of the daughter of their people? The Book of the Lamentations will witness, tears, not sweet wine, to have been the drink of him that wrote them.
But would they not sorrow day and night for the slave of the daughter of their people? The Book of the Lamentations will witness, tears, not sweet wine, to have been the drink of him that wrote them.
even full of sorrow? whose eyes would not overflow with tears at the Tragical representation of their disasters and calamities, whose living persons we had alwayes honoured, whose memory and never dying Fame we reverence? And yet to minds deckt with more polite literature,
even full of sorrow? whose eyes would not overflow with tears At the Tragical representation of their disasters and calamities, whose living Persons we had always honoured, whose memory and never dying Fame we Reverence? And yet to minds decked with more polite literature,
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much more from our Observation of the strange concurrence of real causes conspiring to work designes worthy of God (whether for mercy or for vengeance) is infinitely more sweet and pleasant,
much more from our Observation of the strange concurrence of real Causes conspiring to work designs worthy of God (whither for mercy or for vengeance) is infinitely more sweet and pleasant,
And if with Reverence any may be thereto compared, This secret placid delight, (which is thus accompanied with sighes and composed sadnesse) most perfectly resembles the internal comfort of the spirit, alwayes rejoycing in tribulation.
And if with reverence any may be thereto compared, This secret placid delight, (which is thus accompanied with sighs and composed sadness) most perfectly resembles the internal Comfort of the Spirit, always rejoicing in tribulation.
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Such truly was the joy and comfort, which Ieremy and Baruch found, who had now been admitted spectators twentie years and more of a true unfained Tragedy; whose Catastrophe was to contain the most doleful spectacle, the great eye of the world (since it first rolled in his sphere,
Such truly was the joy and Comfort, which Ieremy and baruch found, who had now been admitted spectators twentie Years and more of a true unfeigned Tragedy; whose Catastrophe was to contain the most doleful spectacle, the great eye of the world (since it First rolled in his sphere,
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to have set a full and Capital Period to all the woes (which they had written against this people) with their own blood spilt in the ruines of the Temple or mingled with the ashes of the Altar.
to have Set a full and Capital Period to all the woes (which they had written against this people) with their own blood spilled in the ruins of the Temple or mingled with the Ashes of the Altar.
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But now, that The Lord hath enlightned their hearts, to discern the sweet disposition of his all-seeing Providence, still counterplotting the subtle Projects of man,
But now, that The Lord hath enlightened their hearts, to discern the sweet disposition of his All-seeing Providence, still counterplotting the subtle Projects of man,
the more they sorrowed to see the desolation of their country, the greater still was their solace in contemplating the justice, power and wisdom of their God, in accomplishing his indignation contrary to Prince and peoples expectation, but agreeable to their predictions.
the more they sorrowed to see the desolation of their country, the greater still was their solace in contemplating the Justice, power and Wisdom of their God, in accomplishing his Indignation contrary to Prince and peoples expectation, but agreeable to their predictions.
and their souls illuminated to fore-see the contrivance of his designes upon these his disobedient children, which had so often refused the wayes of peace, which he would have led them in, but they would not follow.
and their Souls illuminated to foresee the contrivance of his designs upon these his disobedient children, which had so often refused the ways of peace, which he would have led them in, but they would not follow.
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9. From this Double Aspect, the One of Nature, the other of Grace, and this Twofold Sympathie thence arising, the one with their Creator, the other with their fellow-Creatures;
9. From this Double Aspect, the One of Nature, the other of Grace, and this Twofold sympathy thence arising, the one with their Creator, the other with their fellow-Creatures;
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Baruch! Wouldst thou reap pleasures from a Land overspread with plagues, and drowned with sorrow? Or seekest thou applause or credit among a people now become an hissing and astonishment to all their neighbors? Wouldst thou eat Lambs out of the flock,
baruch! Wouldst thou reap pleasures from a Land overspread with plagues, and drowned with sorrow? Or Seekest thou applause or credit among a people now become an hissing and astonishment to all their neighbours? Wouldst thou eat Lambs out of the flock,
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whilst the the outcries of the maimed, captives, or mothers rob'd of their children, are ready to wake the dead out of their sepulchres? For a voice is taken up (throughout all the Cities of Judah and Benjamin) a voice of bitter weeping,
while the the Outcries of the maimed, captives, or mother's robbed of their children, Are ready to wake the dead out of their sepulchres? For a voice is taken up (throughout all the Cities of Judah and Benjamin) a voice of bitter weeping,
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like that of Rachel mourning for her children, and refusing comfort, because they are not. Sooner shal heaven fall to the earth, and the whole earth shrink into its Centre,
like that of Rachel mourning for her children, and refusing Comfort, Because they Are not. Sooner shall heaven fallen to the earth, and the Whole earth shrink into its Centre,
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and seekest thou to enclose that prosperity, which they could not entertain, within thy breast? Albeit thou couldst hope to live happily in the midst of so great misery as is decreed against thy native Country,
and Seekest thou to enclose that Prosperity, which they could not entertain, within thy breast? Albeit thou Couldst hope to live happily in the midst of so great misery as is decreed against thy native Country,
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10. But is Baruch by this Donative discharged of his former Watchmanship in Jerusalem? No! As the proposal of these Calamities ought in reason to wean his soul from wonted delights or seeking after great matters;
10. But is baruch by this Donative discharged of his former Watchmanship in Jerusalem? No! As the proposal of these Calamities ought in reason to wean his soul from wonted delights or seeking After great matters;
and this people hold on still to rebell against thee? Hath not my spirit continually Warred with the uncircumcised hearts of their forefathers? Hath not the Great Angel of my Covenant wrastled from time to time with this stubborn and stiff-necked generation? What could I have done more to my vine-yard that I have not done unto it? Howbeit at every season whilst I looked for grapes, it hath brought forth wilde grapes;
and this people hold on still to rebel against thee? Hath not my Spirit continually Warred with the uncircumcised hearts of their Forefathers? Hath not the Great Angel of my Covenant wrestled from time to time with this stubborn and Stiffnecked generation? What could I have done more to my vineyard that I have not done unto it? Howbeit At every season while I looked for grapes, it hath brought forth wild grapes;
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All these and many like branches, which without violence to the meaning of the Spirit, might be spread out more at large, are virtually enclosed in the Text. The force and efficacie of the perswasion ariseth more particularly from the Reference, which these words [ Seek them not, &c. ] have to Baruchs repining at the message enjoyned by Jeremie, and to that Reply of the Almighty upon his repining;
All these and many like branches, which without violence to the meaning of the Spirit, might be spread out more At large, Are virtually enclosed in the Text. The force and efficacy of the persuasion arises more particularly from the Referente, which these words [ Seek them not, etc. ] have to Baruchs repining At the message enjoined by Jeremiah, and to that Reply of the Almighty upon his repining;
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Behold that, which I have planted, will I pluck up, &c. Which last words (unless I mis-observe the native propriety of the Original) implie such an Emphatical Antithesis between the losses, which God and Baruch might seem to suffer,
Behold that, which I have planted, will I pluck up, etc. Which last words (unless I mis-observe the native propriety of the Original) imply such an Emphatical Antithesis between the losses, which God and baruch might seem to suffer,
Our Prophets words are verbatim thus: Ejus, quod aedificavi, destructor Egomet; Of what I have built, I my self must be the destroyer: Ejus quod plantavi, evulsor Egomet;
Our prophets words Are verbatim thus: His, quod aedificavi, destructor Egomet; Of what I have built, I my self must be the destroyer: His quod plantavi, evulsor Egomet;
and canst not thou be contented to forgo thy harvest, which thou hopest for, but diddest not sow? To the least grain whereof thou canst have no Title, none so just and soveraign,
and Canst not thou be contented to forgo thy harvest, which thou hopest for, but didst not sow? To the least grain whereof thou Canst have no Title, none so just and sovereign,
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as I have to this whole Land, to every Soul that lives in Judah; and yet the whole and every part of this fair crop must be pluckt up and transplanted.
as I have to this Whole Land, to every Soul that lives in Judah; and yet the Whole and every part of this fair crop must be plucked up and transplanted.
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yet the Decree did not passe the irrevocable Seal of his absolute and unresistible Will, until some fourteen years after (as hath been shewed in former meditations out of this place.)
yet the decree did not pass the irrevocable Seal of his absolute and unresistible Will, until Some fourteen Years After (as hath been showed in former meditations out of this place.)
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As much as I now affirm, is included in Ieremies words to Baruch at the very instant when he repined, Jerem. 36. v. 6, 7. Therefore go thou and read in the Roll, which thou hast written from my mouth, the words of the Lord in the ears of the people, in the Lords House upon the fasting day:
As much as I now affirm, is included in Jeremiahs words to baruch At the very instant when he repined, Jeremiah 36. v. 6, 7. Therefore go thou and read in the Roll, which thou hast written from my Mouth, the words of the Lord in the ears of the people, in the lords House upon the fasting day:
These Alternations of Gods loving kindness and severitie, towards the Same People, yea, towards the same Individual Persons, are as the Tropicks, under which the Messengers of Peace must constantly run their contrary courses;
These Alternations of God's loving kindness and severity, towards the Same People, yea, towards the same Individu Persons, Are as the Tropics, under which the Messengers of Peace must constantly run their contrary courses;
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Constancy in truly observing and duly entertaining the just occasions of this contrariety in the matter of our message, is as the Centre, on which our souls being throughly setled, the whole Frame of our affections,
Constancy in truly observing and duly entertaining the just occasions of this contrariety in the matter of our message, is as the Centre, on which our Souls being thoroughly settled, the Whole Frame of our affections,
12. It is, I confess, A matter hard for flesh and blood to conceive so much, as may satisfie this desire of knowing the manner, how Omnipotency should for many generations be possessed with an eager longing after a peoples safety, which in the end must be destroyed.
12. It is, I confess, A matter hard for Flesh and blood to conceive so much, as may satisfy this desire of knowing the manner, how Omnipotency should for many generations be possessed with an eager longing After a peoples safety, which in the end must be destroyed.
and made our souls immortal by his breath, should be as it were in a continual childbirth of sinful men, seeking to fashion and quicken them with the Spirit of Life,
and made our Souls immortal by his breath, should be as it were in a continual childbirth of sinful men, seeking to fashion and quicken them with the Spirit of Life,
and yet they, after all this travel, prove but abortive and mis-shapen, like the untimely fruit of a woman, which never saw the Sun, never to be seen amongst the living.
and yet they, After all this travel, prove but abortive and misshapen, like the untimely fruit of a woman, which never saw the Sun, never to be seen among the living.
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But no marvel if we poor Worms of the earth, blind and naked, perceive not the force or nature of those burning flames of eternal and unchangeable Love (such is the very nature of our God) seeing they are seated in that glorious inaccessible light:
But no marvel if we poor Worms of the earth, blind and naked, perceive not the force or nature of those burning flames of Eternal and unchangeable Love (such is the very nature of our God) seeing they Are seated in that glorious inaccessible Light:
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Yet of that eternal and glorious Sun, whose brightness no mortal eye may look upon and live, we may behold a true and perfect Module in the Ocean of mercy and compassion, in the watry eyes of the Son of God, with sighs bewailing impoenitent Jerusalems woful Case.
Yet of that Eternal and glorious Sun, whose brightness no Mortal eye may look upon and live, we may behold a true and perfect Module in the Ocean of mercy and compassion, in the watery eyes of the Son of God, with sighs bewailing impoenitent Jerusalems woeful Case.
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after Ierusalem, thus glutted with the Prophets blood, did thirst most eagerly after his; farre be it from us to think his loving kindness is utterly estranged from us,
After Ierusalem, thus glutted with the prophets blood, did thirst most eagerly After his; Far be it from us to think his loving kindness is utterly estranged from us,
Let us not then trifle out the time with Curious Disputes concerning the manner of his Decree, but rather seek him with all speed and diligence whilest he may be found;
Let us not then trifle out the time with Curious Disputes Concerning the manner of his decree, but rather seek him with all speed and diligence whilst he may be found;
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laying sure hold on his mercie, before the swift approach of his iudgements (violently haled down each day more than other, by the grievous weight of our sins) remove it without the reach of Ordinary Repentance.
laying sure hold on his mercy, before the swift approach of his Judgments (violently haled down each day more than other, by the grievous weight of our Sins) remove it without the reach of Ordinary Repentance.
the more grievously have we provoked his fierce wrath and indignation by our continual wilful refusal to be gathered under the shadow of his wings daily stretcht out in mercy for our safety.
the more grievously have we provoked his fierce wrath and Indignation by our continual wilful refusal to be gathered under the shadow of his wings daily stretched out in mercy for our safety.
Those prayers, those tears, those sighs, or other attendants or concomitants of true repentance, which in times past would have gone for currant, will hereafter be esteemed light or counterfeit. And yet, alas!
Those Prayers, those tears, those sighs, or other attendants or concomitants of true Repentance, which in times past would have gone for currant, will hereafter be esteemed Light or counterfeit. And yet, alas!
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Who is he in Court or Country, in the City or in the Village, in the Academy or among the Ignorant or illiterate, that layes his own or others sins to heart,
Who is he in Court or Country, in the city or in the Village, in the Academy or among the Ignorant or illiterate, that lays his own or Others Sins to heart,
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then we have had continually these divers years past? Yea who is he amongst all the Sons of Levi, that with Jeremy and Baruch hath utterly disavowed all care or study of his own advancement or contentment, that he may entirely consecrate his soul, his thoughts,
then we have had continually these diverse Years passed? Yea who is he among all the Sons of Levi, that with Jeremiah and baruch hath utterly disavowed all care or study of his own advancement or contentment, that he may entirely consecrate his soul, his thoughts,
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and best imployments to his Masters will, to take away the precious from the vile, to be as Gods mouth, to cause others to conform themselves to him, not to conform himself to them? To set himself as a wall of brass for this rebellious people to fight against;
and best employments to his Masters will, to take away the precious from the vile, to be as God's Mouth, to cause Others to conform themselves to him, not to conform himself to them? To Set himself as a wall of brass for this rebellious people to fight against;
whilst he thunders out Gods judgments against great and small without all respect of persons? Nay doth not Nobility, Gentry and Commonalty, Clergy and Laity,
while he Thunders out God's Judgments against great and small without all respect of Persons? Nay does not Nobilt, Gentry and Commonalty, Clergy and Laity,
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as if we would give God and men to understand, that we had no inheritance in that Good Land, wherein The Lord placed our Fathers, But only a short Remainder of an expiring Estate, which we despere to renew:
as if we would give God and men to understand, that we had no inheritance in that Good Land, wherein The Lord placed our Father's, But only a short Remainder of an expiring Estate, which we despere to renew:
or, as if we would have it proclaimed in Gath, or published in Askalon, that the fear of them is already fallen upon the natural Inhabitants of this Land;
or, as if we would have it proclaimed in Gaza, or published in Ashkelon, that the Fear of them is already fallen upon the natural Inhabitants of this Land;
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We demean our selves, just as the manner is, when Enemies more potent then can safely be forthwith entertained with battel, invade the borders of any Nation:
We demean our selves, just as the manner is, when Enemies more potent then can safely be forthwith entertained with battle, invade the borders of any nation:
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Persons, that had procured her, much, and did yet portend her, greater sorrow; partly by our Dastardly silence in good causes, but especially by our prophesying for Rewards,
Persons, that had procured her, much, and did yet portend her, greater sorrow; partly by our Dastardly silence in good Causes, but especially by our prophesying for Rewards,
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And who knowes whether The Lord by acquainting us with mens bad dealings in dispensing Ecclesiastical honour, do not lay the same restraint upon us his children, which he did upon Baruch? Without all question, he absolutely forbids us to seek afer great matters in this age, in that he hath cut off all hopes of attaining them by means lawfull and honest:
And who knows whither The Lord by acquainting us with men's bad dealings in dispensing Ecclesiastical honour, do not lay the same restraint upon us his children, which he did upon baruch? Without all question, he absolutely forbids us to seek afer great matters in this age, in that he hath Cut off all hope's of attaining them by means lawful and honest:
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And all this he doth for our good, that using Baruchs freedom, or Jeremies Resolution in our ambassage, we may be partakers of their Priviledge in the Great day of visitation; wherein, such as in the mean time crush,
And all this he does for our good, that using Baruchs freedom, or Jeremies Resolution in our ambassage, we may be partakers of their Privilege in the Great day of Visitation; wherein, such as in the mean time crush,
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and our fathers relations may afford examples of some sons of Levi, men, if we rightly value their admirable worth, of place and fortunes mean in respect of our selves;
and our Father's relations may afford Examples of Some Sons of Levi, men, if we rightly valve their admirable worth, of place and fortune's mean in respect of our selves;
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whilst parasitical breath did blaze their fame) which had condemned them to privacie and obscuritie, were suddenly put out but with an everlasting Stinch.
while parasitical breath did blaze their fame) which had condemned them to privacy and obscurity, were suddenly put out but with an everlasting Stinch.
For our selves (Beloved) as we all consort in earnest desires and hearty prayers, that the Lord would renew his Covenant made with Levi, his Covenant of life and peace;
For our selves (beloved) as we all consort in earnest Desires and hearty Prayers, that the Lord would renew his Covenant made with Levi, his Covenant of life and peace;
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The only way to derive this blessing from this our father unto us his sons, must be by arraying our selves with Phineas our eldest brothers integritie, by putting on his zeal and courage, to walk with the Lord our God in peace,
The only Way to derive this blessing from this our father unto us his Sons, must be by arraying our selves with Phinehas our eldest Brother's integrity, by putting on his zeal and courage, to walk with the Lord our God in peace,
nihil de Prosperitate pristina reliquum, nisi peccata quae prosperitatem non esse fecerunt, &c. These are wracks indeed! To Misse the Good which may be got by suffering evil, is the worst of evils.
nihil de Prosperitate Pristina Reliquum, nisi Peccata Quae prosperitatem non esse fecerunt, etc. These Are wracks indeed! To Miss the Good which may be god by suffering evil, is the worst of evils.
2. In these times, and among the persons promising Reformation, there hath been Greater seeking after great things and that with greater Inordination too, then was in former Times.
2. In these times, and among the Persons promising Reformation, there hath been Greater seeking After great things and that with greater Inordination too, then was in former Times.
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Would God my Clergy Brethren (so I do esteem such (and none but such) as were begotten to our mother by the R. R. Fathers of the Church) had not used the Art of Alexander of Macedon to make themselves great. I must appeal to God and their own Consciences,
Would God my Clergy Brothers (so I do esteem such (and none but such) as were begotten to our mother by the R. R. Father's of the Church) had not used the Art of Alexander of Macedon to make themselves great. I must appeal to God and their own Consciences,
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whether the Demolition of Bishopricks, Cathedrals, &c. was not intended for augmenting Benefices (wherewith men, in times accounted corrupt, lived well contented) that they might satisfie the seekings of this present generation. But alas!
whither the Demolition of Bishoprics, Cathedrals, etc. was not intended for augmenting Benefices (wherewith men, in times accounted corrupt, lived well contented) that they might satisfy the seekings of this present generation. But alas!
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There is none that fears God, (sure not one of those that have erred in their simplicitie) but will hast to his prayers, That God would graciously please to reconcile, amend,
There is none that fears God, (sure not one of those that have erred in their simplicity) but will hast to his Prayers, That God would graciously please to reconcile, amend,
From what Premisses The Apostles Conclusion is inferred. The Limitation of The Conclusion, to the securing of the lawful Magistrate exercising judicature according to his Commission,
From what Premises The Apostles Conclusion is inferred. The Limitation of The Conclusion, to the securing of the lawful Magistrate exercising judicature according to his Commission,
1. It is not my purpose now to enter a long Dispute with the Anabaptist, or other Sectaries, which may seem to have help from this Text to oppose Judges and Magistrates;
1. It is not my purpose now to enter a long Dispute with the Anabaptist, or other Sectaries, which may seem to have help from this Text to oppose Judges and Magistrates;
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Being assured, that the Apostle who so warrants and establishes Power, exercised by heathens over Christians, in the thirteenth Chapter, doth not intend, the least, to disparage it here.
Being assured, that the Apostle who so warrants and establishes Power, exercised by Heathens over Christians, in the thirteenth Chapter, does not intend, the least, to disparage it Here.
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Now, every Conclusion is a Proposition; though every Proposition be not a Conclusion. For, Every Conclusion is a Proposition inferred from some one or more Propositions more clear;
Now, every Conclusion is a Proposition; though every Proposition be not a Conclusion. For, Every Conclusion is a Proposition inferred from Some one or more Propositions more clear;
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we are therefore to look into this second Chapter for the Premisses; and to consider, that however, in Logical or punctual School Disputes, the Premisses have alwayes precedence of the Conclusion;
we Are Therefore to look into this second Chapter for the Premises; and to Consider, that however, in Logical or punctual School Disputes, the Premises have always precedence of the Conclusion;
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yet in Rhetorical, Civil, Moral, or Theological discourses, The Conclusion is oft-times prefixed to the Premisses or Propositions whence it is inferred.
yet in Rhetorical, Civil, Moral, or Theological discourses, The Conclusion is ofttimes prefixed to the Premises or Propositions whence it is inferred.
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] But may we hence inferre, that all such as exercise Judicature, whether Ecclesiastick or Civil are inexcusable? Or that the Magistracie established in most Christian Kingdoms is unlawful,
] But may we hence infer, that all such as exercise Judicature, whither Ecclesiastic or Civil Are inexcusable? Or that the Magistracy established in most Christian Kingdoms is unlawful,
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The Judgment, which men lawfully called do Administer, is not theirs but the Lords, and so far as they exercise his Judgment, either in matters Civil or Ecclesiastick, they are worthy of Honour, no way liable to this Censure of such as iudge others.
The Judgement, which men lawfully called do Administer, is not theirs but the lords, and so Far as they exercise his Judgement, either in matters Civil or Ecclesiastic, they Are worthy of Honour, no Way liable to this Censure of such as judge Others.
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and whilst he does so, he shall not be condemned for judging another who deserves judgment In Foro Exteriore; yet will God judge him for not judging himself In Foro Interiore (in case he be guilty of such sins as he judges others for,
and while he does so, he shall not be condemned for judging Another who deserves judgement In Foro Exteriore; yet will God judge him for not judging himself In Foro Interiore (in case he be guilty of such Sins as he judges Others for,
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But, though this Conclusion do not involve lawful Magistrates moving in their own sphere: yet doth it lay hold upon and include them also, if they shall be found to exercise judicature in those things which belong not,
But, though this Conclusion do not involve lawful Magistrates moving in their own sphere: yet does it lay hold upon and include them also, if they shall be found to exercise judicature in those things which belong not,
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3. Again, it is not simply, Every one that judgeth; But every one which does the same things which he condemns in another, that is inexcusable or without Plea.
3. Again, it is not simply, Every one that Judgeth; But every one which does thee same things which he condemns in Another, that is inexcusable or without Plea.
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The Law of Reason will admit no Negative Plea. Much more doth he, which pronounceth Sentence against another, conclude himself under the same Sentence, by doing the same or like Fact which he condemneth in others.
The Law of Reason will admit no Negative Plea. Much more does he, which pronounceth Sentence against Another, conclude himself under the same Sentence, by doing the same or like Fact which he Condemneth in Others.
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The Sentence which he pronounceth upon any other in this Case is more then a Premiss or Antecedent, a Precedent or Ruled Case to his own Conviction or condemnation.
The Sentence which he pronounceth upon any other in this Case is more then a Premiss or Antecedent, a Precedent or Ruled Case to his own Conviction or condemnation.
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Had that Prophet, of whom we read, 1 Kings 20. 35. delivered his message (from the Lord) unto King Ahab, (without any Premisses or Preamble) in these or like plain Terms, Because thou hast suffered Benhadad King of Syria, to scape out of thine hands, he shall do to thee,
Had that Prophet, of whom we read, 1 Kings 20. 35. Delivered his message (from the Lord) unto King Ahab, (without any Premises or Preamble) in these or like plain Terms, Because thou hast suffered Benhadad King of Syria, to escape out of thine hands, he shall do to thee,
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But the same Spirit of God which gave him knowledge of Ahabs transgression, and Resolution to tax or censure him for it, did likewise teach him The Art of Discretion, for the manner of delivering his message,
But the same Spirit of God which gave him knowledge of Ahabs Transgression, and Resolution to Tax or censure him for it, did likewise teach him The Art of Discretion, for the manner of delivering his message,
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And making Ahab no partie, He proposeth the Case as his own or as the Case of some inferior man or common Souldier, He cried unto the King and said, Thy servant went out into the midst of the battel,
And making Ahab no party, He Proposeth the Case as his own or as the Case of Some inferior man or Common Soldier, He cried unto the King and said, Thy servant went out into the midst of the battle,
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And the King having granted these Premisses, the Prophet knew it was too late for him to deny the Conclusion, which he immediately presseth upon him, Thus saith the Lord, because thou hast let go out of thy hands a man whom I appointed to utter destruction,
And the King having granted these Premises, the Prophet knew it was too late for him to deny the Conclusion, which he immediately Presseth upon him, Thus Says the Lord, Because thou hast let go out of thy hands a man whom I appointed to utter destruction,
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therefore thy life shall go for his life, and thy people for his people, and, upon this Conviction, the King of Israel went to his house heavy and displeased.
Therefore thy life shall go for his life, and thy people for his people, and, upon this Conviction, the King of Israel went to his house heavy and displeased.
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But being thus left without Apology or excuse, (by condemning another for a less fault (if it had been true) then he himself had really committed) his displeasure or rage was swallowed up in silent heaviness of heart.
But being thus left without Apology or excuse, (by condemning Another for a less fault (if it had been true) then he himself had really committed) his displeasure or rage was swallowed up in silent heaviness of heart.
as he was to condemn the disguized Prophet for a farre less, He might have escaped the judgment of the Lord which was here threatned, and did afterwards befall him.
as he was to condemn the disguised Prophet for a Far less, He might have escaped the judgement of the Lord which was Here threatened, and did afterwards befall him.
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By the like Sacred Art or cunning, the Prophet Nathan brought King David unwittingly to condemn himself by judging the rich man, which (as the Prophet feigned) had taken away his poor Neighbors Lamb, for entertaining his guests.
By the like Sacred Art or cunning, the Prophet Nathan brought King David unwittingly to condemn himself by judging the rich man, which (as the Prophet feigned) had taken away his poor Neighbours Lamb, for entertaining his guests.
Wherefore hast thou despised the Commandment of the Lord to do evil in his sight? thou hast killed Uriah the Hittite with the Sword, and hast taken his Wife to be thy VVife,
Wherefore hast thou despised the Commandment of the Lord to do evil in his sighed? thou hast killed Uriah the Hittite with the Sword, and hast taken his Wife to be thy VVife,
the Kings anger, which was greatly kindled against the supposed Rich man, which had wronged his poor Neighbor, would have kindled more fiercely against Nathan; But now that his anger against this supposed Rich man, was so truly and really kindled as it burst forth into this Sentence denounced by solemn oath, As the Lord liveth, The man that hath done this thing shall surely die.
the Kings anger, which was greatly kindled against the supposed Rich man, which had wronged his poor Neighbour, would have kindled more fiercely against Nathan; But now that his anger against this supposed Rich man, was so truly and really kindled as it burst forth into this Sentence denounced by solemn oath, As the Lord lives, The man that hath done this thing shall surely die.
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for when Nathan upon the former Premisses makes this Conclusion, Thou art the man, Thus saith the Lord God of Israel, &c. He left him altogether without Plea or Excuse,
for when Nathan upon the former Premises makes this Conclusion, Thou art the man, Thus Says the Lord God of Israel, etc. He left him altogether without Plea or Excuse,
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yet after his Conviction he willingly acknowledged his fault; and so by judging himself escaped the judgment of the Lord, in part at least, though not wholly.
yet After his Conviction he willingly acknowledged his fault; and so by judging himself escaped the judgement of the Lord, in part At least, though not wholly.
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The Facts for which these Two Kings did judge these imaginary or feigned Persons, were not so hainous or so palpable (if they had been true) as were the Real Transgressions, of which the Prophets did clearly convince themselves.
The Facts for which these Two Kings did judge these imaginary or feigned Persons, were not so heinous or so palpable (if they had been true) as were the Real Transgressions, of which the prophets did clearly convince themselves.
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] Yet all this, how Universally how Unquestionably true it be, doth not, to my apprehension, make up the Full meaning of this Proposition, NONLATINALPHABET;
] Yet all this, how Universally how Unquestionably true it be, does not, to my apprehension, make up the Full meaning of this Proposition,;
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Now every one that taketh upon him the Habit or Custom of censuring others, is without Apologie or Inexcusable, not only in that he takes upon him that Judicature, which God hath not appointed him to exercise;
Now every one that Takes upon him the Habit or Custom of censuring Others, is without Apology or Inexcusable, not only in that he Takes upon him that Judicature, which God hath not appointed him to exercise;
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(which was the effect and sense of the Minor Proposition.) For, as St. James tels us (not excluding him self, who questionless was one of the best men then living,) in many things we all offend.
(which was the Effect and sense of the Minor Proposition.) For, as Saint James tells us (not excluding him self, who questionless was one of the best men then living,) in many things we all offend.
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And if we offend in many things and accustom or use our selves to censure many, or to pass our sentence upon most things which we see amiss, we cannot possibly avoid the condemning of our selves,
And if we offend in many things and accustom or use our selves to censure many, or to pass our sentence upon most things which we see amiss, we cannot possibly avoid the condemning of our selves,
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The Text must needs (at least) have more special force and Reference to matters of more special weight or consequence: (To give instance) in such matter of Life and Doctrine as imports,
The Text must needs (At least) have more special force and Referente to matters of more special weight or consequence: (To give instance) in such matter of Life and Doctrine as imports,
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The Pharisee had taken notice of some good Evidences or qualities in himself, of which he saw a want in the Publican: and of some ill conditions in the Publican from which he thought himself free in the particular;
The Pharisee had taken notice of Some good Evidences or qualities in himself, of which he saw a want in the Publican: and of Some ill conditions in the Publican from which he Thought himself free in the particular;
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For whosoever takes upon him NONLATINALPHABET to sentence or judge another, hath a secret perswasion or Conceit, that he is better then the man whom he judgeth, at least in respect of those things for which he judgeth him.
For whosoever Takes upon him to sentence or judge Another, hath a secret persuasion or Conceit, that he is better then the man whom he Judgeth, At least in respect of those things for which he Judgeth him.
Now the fervent zeal of correcting or Reforming Abuses most grosse and palpable, usally misleades men not well instructed in the wayes of God, into worse errors then those are which they seek to Reform in others.
Now the fervent zeal of correcting or Reforming Abuses most gross and palpable, usually misleads men not well instructed in the ways of God, into Worse errors then those Are which they seek to Reform in Others.
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He that will take upon him to be a Reformer of others, must first be throughly reformed himself, must be renued (as the Apostles speakes) in the spirit of his minde, enabled by The spirit of God, and by the knowledge of his Providence to see a far off as well as neer at hand;
He that will take upon him to be a Reformer of Others, must First be thoroughly reformed himself, must be renewed (as the Apostles speaks) in the Spirit of his mind, enabled by The Spirit of God, and by the knowledge of his Providence to see a Far off as well as near At hand;
And so may the Reformation of grossest Errors, whether in matter of Manners or Opinions be altogether as bad as the Errors or Abuses which they seek to Reform, if they alwayes seek the cure of the disease by contraries.
And so may the Reformation of Grossest Errors, whither in matter of Manners or Opinions be altogether as bad as the Errors or Abuses which they seek to Reform, if they always seek the cure of the disease by contraries.
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The eschewing of one error is the high way to another, if it be done by hastie inconsiderate flight and not according to the Art and Rules of A Sober Retreat.
The Eschewing of one error is the high Way to Another, if it be done by hasty inconsiderate flight and not according to the Art and Rules of A Sobrium Retreat.
But when he saith, Thou that abhorrest Idols, committest Thou sacrilege? This cannot be meant of commiting the same sin in kinde, but only by Equivalency;
But when he Says, Thou that Abhorrest Idols, Committest Thou sacrilege? This cannot be meant of committing the same since in kind, but only by Equivalency;
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And for this Reason, As often as any Sacrilegious persons (suppose the Jews) which robbed God in his tithes and offerings, did judge or censure the heathen for Idolatry, they did condemn themselves;
And for this Reason, As often as any Sacrilegious Persons (suppose the jews) which robbed God in his Tithes and offerings, did judge or censure the heathen for Idolatry, they did condemn themselves;
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as those that are tainted with the contrary Crime or Fault. And no marvell, seeing the unwiser sort of men (which are the far greater part) know no other way how to eschew one vice but by running into the contrary.
as those that Are tainted with the contrary Crime or Fault. And no marvel, seeing the unwiser sort of men (which Are the Far greater part) know no other Way how to eschew one vice but by running into the contrary.
Like that Lunatick child in the Gospel, sometimes falling into the water, and then soon after, into the fire, which was a miserable cure of the harm received in the water:
Like that Lunatic child in the Gospel, sometime falling into the water, and then soon After, into the fire, which was a miserable cure of the harm received in the water:
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And many which are in part spiritual, that is, well reformed in Christian Life and manners, are but Punies or Novices in matters of Opinion or speculation, or of small insight in the Sacred Art of Reforming others.
And many which Are in part spiritual, that is, well reformed in Christian Life and manners, Are but Punies or novices in matters of Opinion or speculation, or of small insight in the Sacred Art of Reforming Others.
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As in War or battel the strength or courage of the common Souldiers is not sufficient unless they have skilful and well experienced Commanders to direct their obedience:
As in War or battle the strength or courage of the Common Soldiers is not sufficient unless they have skilful and well experienced Commanders to Direct their Obedience:
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So for the Reformation of gross abuses or palpable misdemeanours in Church and Common-weal, the spirit of wisdom and knowledge, the best gifts of Art and learning, (which for the most part are resident but in a few) are no less requisite then Sanctitie and integritie of Life in the multitude that are to be governed and directed by them.
So for the Reformation of gross Abuses or palpable misdemeanours in Church and Commonweal, the Spirit of Wisdom and knowledge, the best Gifts of Art and learning, (which for the most part Are resident but in a few) Are no less requisite then Sanctity and integrity of Life in the multitude that Are to be governed and directed by them.
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or in the times betwixt the building of the second Temple and our Saviours death, did take upon them to judge their fathers which had lived before the destruction of Solomons Temple,
or in the times betwixt the building of the second Temple and our Saviors death, did take upon them to judge their Father's which had lived before the destruction of Solomons Temple,
if not the only, or whole, yet the principal part of our Apostles intention in this Chapter, to prove, That even the most zealous Reformers of Religion amongst the Iews did the very same things which they so mightily condemned in the Heathen,
if not the only, or Whole, yet the principal part of our Apostles intention in this Chapter, to prove, That even the most zealous Reformers of Religion among the Iews did the very same things which they so mightily condemned in the Heathen,
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If we had been (say they) in the dayes of our Fathers, we would not have been partakers with them in the blood of the Prophets, Matth. 23. v. 29. That they themselves did the same things, which they condemned in their Fathers, Our Saviours Verdict upon their hypocrisie in thus saying, puts out of Question.
If we had been (say they) in the days of our Father's, we would not have been partakers with them in the blood of the prophets, Matthew 23. v. 29. That they themselves did thee same things, which they condemned in their Father's, Our Saviors Verdict upon their hypocrisy in thus saying, puts out of Question.
but onely foresaw that they were desperately set to fill it up unto the brim. Now they could not fill it up, but by doing the same things, or worse, then their Fathers had done.
but only foresaw that they were desperately Set to fill it up unto the brim. Now they could not fill it up, but by doing the same things, or Worse, then their Father's had done.
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and concealing another secret purpose in their hearts? Did they thus speak only Ad faciendum populum, to gain applause amongst the people? Did they say otherwise then in Conscience they were perswaded was true? when they said, If we had lived in the dayes of our Fathers we would not have been partakers with them in the blood of the Prophets?
and concealing Another secret purpose in their hearts? Did they thus speak only Ad faciendum Populum, to gain applause among the people? Did they say otherwise then in Conscience they were persuaded was true? when they said, If we had lived in the days of our Father's we would not have been partakers with them in the blood of the prophets?
Now Pharisaical hypocrisie, or The Leaven of Pharisees, hath alwayes some ground of Truth, and a great measure of zeal (but of zeal without knowledge or discretion) to maintain that which it takes for truth, for its Ingredients.
Now Pharisaical hypocrisy, or The Leaven of Pharisees, hath always Some ground of Truth, and a great measure of zeal (but of zeal without knowledge or discretion) to maintain that which it Takes for truth, for its Ingredients.
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These Pharisees (which thus spake, as Truth it self relates of them) had this ground of truth for their perswasion, That if the Prophets and their Fathers had lived in their dayes, they knew themselves so free from those gross abuses which their Fathers committed, that they would have taken part with the Prophets against their Fathers:
These Pharisees (which thus spoke, as Truth it self relates of them) had this ground of truth for their persuasion, That if the prophets and their Father's had lived in their days, they knew themselves so free from those gross Abuses which their Father's committed, that they would have taken part with the prophets against their Father's:
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They had the Testimony of their own Consciences, that they would rather have died themselves then have consented to the shedding of the Prophets blood upon the same Motives or Occasions which drew their Fathers to shed it.
They had the Testimony of their own Consciences, that they would rather have died themselves then have consented to the shedding of the prophets blood upon the same Motives or Occasions which drew their Father's to shed it.
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How then did they make up the measure of their Fathers iniquity? or accomplish their sin in shedding the Prophets or other innocent bloud? By their distempered zeal to maintain their Rigid Reformation of the most gross and palpable abuses, which their Fathers had committed,
How then did they make up the measure of their Father's iniquity? or accomplish their since in shedding the prophets or other innocent blood? By their distempered zeal to maintain their Rigid Reformation of the most gross and palpable Abuses, which their Father's had committed,
and whilst they seek to cure the same diseases or prevent like plagues by practises quite contrary to the practises of their Fathers, they secretly nurse more greivous diseases,
and while they seek to cure the same diseases or prevent like plagues by practises quite contrary to the practises of their Father's, they secretly nurse more grievous diseases,
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as for a grand or capital transgression, all men know that read the Scripture. That they were likewise plagued in particular for the prophanation of the Sabbath;
as for a grand or capital Transgression, all men know that read the Scripture. That they were likewise plagued in particular for the profanation of the Sabbath;
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Their Fathers had been so deeply tainted with this pestilent disease, that their posteritie were not cleansed from it, by seventy years captivity in the Land of Caldea, but it breaks forth again immediately upon their return unto the City and Land of their Fathers, which in their absence had enjoyed its Sabbaths,
Their Father's had been so deeply tainted with this pestilent disease, that their posterity were not cleansed from it, by seventy Years captivity in the Land of Chaldea, but it breaks forth again immediately upon their return unto the city and Land of their Father's, which in their absence had enjoyed its Sabbaths,
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and the more impatient they were of reproof, the more still they were inraged against Gods Prophets, that did tax their persons or oppose their practises.
and the more impatient they were of reproof, the more still they were enraged against God's prophets, that did Tax their Persons or oppose their practises.
Now as their plagues for these transgressions had been greivous, so their posteritie, after Nehemiah his time, were more zealous and severe in the Reformation of Idolatry,
Now as their plagues for these transgressions had been grievous, so their posterity, After Nehemiah his time, were more zealous and severe in the Reformation of Idolatry,
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So strictly did they, in after times, observe the Sabbath, that they made a Conscience of defending themselves against the violent assaults of their Enemies upon the Sabbath day; and did chuse rather to die then to pollute the Sabbath by making up the breaches made in their wals or fortifications,
So strictly did they, in After times, observe the Sabbath, that they made a Conscience of defending themselves against the violent assaults of their Enemies upon the Sabbath day; and did choose rather to die then to pollute the Sabbath by making up the Breaches made in their walls or fortifications,
as ye may gather, 1 Maccab. 2. And Plutarch (in his Book, De Superstitione) taxes them for their Follie. (As Iuvenal, Satyr. 14. scornes them for observing the Rest of the Day.
as you may gather, 1 Maccab 2. And Plutarch (in his Book, De Superstition) Taxes them for their Folly. (As Juvenal, Satyr. 14. scorns them for observing the Rest of the Day.
Quidam sortiti metuentem Sabbata patrem Judaica ediscunt quae jura volumine Moses Tradidit arcano: Cui Septima quae { que } fuit Lux Ignava, & partem vitae non attigit ullam.)
Quidam sortiti metuentem Sabbath patrem Judaica ediscunt Quae jura volumine Moses Tradidit Arcano: Cui Septima Quae { que } fuit Lux Ignava, & partem vitae non attigit ullam.)
And this their Fervent zeal to maintain their own Rigid Reformation, did in the issue draw them to worse practises then their Fathers had committed in their grossest prophanation of the Sabbath.
And this their Fervent zeal to maintain their own Rigid Reformation, did in the issue draw them to Worse practises then their Father's had committed in their Grossest profanation of the Sabbath.
Their Fathers were not at any time more violently bent against Esay, Jeremy, or others of Gods Prophets, who taxt their scandalous breach of the Sabbath,
Their Father's were not At any time more violently bent against Isaiah, Jeremiah, or Others of God's prophets, who taxed their scandalous breach of the Sabbath,
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then these later Jews were to persecute our Saviour, for a prophane Fellow or Sabbath-breaker, for doing works of mercie and charitie upon the Sabbath;
then these later jews were to persecute our Saviour, for a profane Fellow or Sabbath breaker, for doing works of mercy and charity upon the Sabbath;
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as you may read, 2 Chron. 24. 17. And not herewith content, they stoned Zachariah the Son of Jehoida their High-Priest to death in the house of the Lord,
as you may read, 2 Chronicles 24. 17. And not herewith content, they stoned Zachariah the Son of Jehoida their High-Priest to death in the house of the Lord,
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But how did these Jews make up the measure of their Fathers sins which shed Zacharias blood, for disswading them from Idolatry? Seeing they did detest this very Fact and the occasions of it? By no other means then by Over-prizing their Rigid Reformation; and by their distempered Zeal to maintain it against all that should contradict it.
But how did these jews make up the measure of their Father's Sins which shed Zacharias blood, for dissuading them from Idolatry? Seeing they did detest this very Fact and the occasions of it? By no other means then by Overprizing their Rigid Reformation; and by their distempered Zeal to maintain it against all that should contradict it.
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So farre they sought to root out this sin, that they made not only all Causes but all probable or remote Occasions of renewing Idolatry, to be matter of death;
So Far they sought to root out this since, that they made not only all Causes but all probable or remote Occasions of renewing Idolatry, to be matter of death;
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So vehemently did they distaste and loath the very conceit of multiplicity of Gods, that this their extream opposition unto the Heathens, did so farre mis-sway them as they could not be brought to admit a Distinction of Persons in the Trinity.
So vehemently did they distaste and loath the very conceit of Multiplicity of God's, that this their extreme opposition unto the heathens, did so Far missway them as they could not be brought to admit a Distinction of Persons in the Trinity.
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for that he would not consent unto them either for doctrine or practise, in their Rigid Reformation of those gross sins which their Fathers had committed;
for that he would not consent unto them either for Doctrine or practise, in their Rigid Reformation of those gross Sins which their Father's had committed;
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or in their uncharitable Expositions of the second and fourth Commandement: Hee could not away with their Sabbaths Is. 1. 13. To omit other places for the present;
or in their uncharitable Expositions of the second and fourth Commandment: He could not away with their Sabbaths Is. 1. 13. To omit other places for the present;
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And when our Saviour makes this Reply, Pater meus adhuc operatur, & ego operor, giving them a true Exposition concerning the negative Precept of the Sabbath, which did prohibit only works resembling the works of Creation, not works resembling Gods everlasting preservation of things created, They sought the more to kill him, not only because he had broken the Sabbath;
And when our Saviour makes this Reply, Pater meus Adhoc operatur, & ego operor, giving them a true Exposition Concerning the negative Precept of the Sabbath, which did prohibit only works resembling the works of Creation, not works resembling God's everlasting preservation of things created, They sought the more to kill him, not only Because he had broken the Sabbath;
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These later Jewes for their delight and complacencie in their known freedom from these and the like particular sins of their fathers, solemnly forsake and utterly disclaim the same God,
These later Jews for their delight and complacency in their known freedom from these and the like particular Sins of their Father's, solemnly forsake and utterly disclaim the same God,
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For so we read that when he said to one, whom he cured of the palsie, Be of good cheer! thy sins are forgiven thee: The Scribes and Pharisees which were then present, began to reason saying, who is this that speaketh blasphemy, who can forgive sins but God alone? And for thus censuring Him, they presumed they had the warrant of God himself.
For so we read that when he said to one, whom he cured of the palsy, Be of good cheer! thy Sins Are forgiven thee: The Scribes and Pharisees which were then present, began to reason saying, who is this that speaks blasphemy, who can forgive Sins but God alone? And for thus censuring Him, they presumed they had the warrant of God himself.
Isai. 43. 25. I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. It was most true what they from this place allege, That God alone can forgive sins.
Isaiah 43. 25. I, even I am he that blots out thy transgressions for mine own sake, and will not Remember thy Sins. It was most true what they from this place allege, That God alone can forgive Sins.
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and their own wicked dealing with him, if they had compared these with the words immediately precedent in the Prophet, ver. 24. they might have gathered, that He was that only God which did forgive sins.
and their own wicked dealing with him, if they had compared these with the words immediately precedent in the Prophet, ver. 24. they might have gathered, that He was that only God which did forgive Sins.
For so the Prophet had said unto Israel, in the person of this only God, Thou hast made me to serve with thy sins, thou hast wearied me with thy iniquities.
For so the Prophet had said unto Israel, in the person of this only God, Thou hast made me to serve with thy Sins, thou hast wearied me with thy iniquities.
This is One of those many places, which, even by the Jews confessions were evidently meant of God himself, and yet were never literally and punctually fulfilled or verified but of God incarnate. For God did never serve with this peoples sins, was never wearie with their iniquities, save only whilst he took the form of a servant upon him, and bare their sins in his flesh or humane nature.
This is One of those many places, which, even by the jews confessions were evidently meant of God himself, and yet were never literally and punctually fulfilled or verified but of God incarnate. For God did never serve with this peoples Sins, was never weary with their iniquities, save only while he took the from of a servant upon him, and bore their Sins in his Flesh or humane nature.
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albeit their practises and dispositions were for the most part clean contrary; as also by what means they were drawn to make up the measure of their forefathers sins by shedding innocent blood; it is thus.
albeit their practises and dispositions were for the most part clean contrary; as also by what means they were drawn to make up the measure of their Forefathers Sins by shedding innocent blood; it is thus.
but the Reason why they crucified him for opposing them, especially in the Rigid Reformation of these two sins, was, because secret pride and desire of applause, amongst the people which professed true Religion, was most predominant in these times of Reformation, and did oversway all other desires in the Pharisees.
but the Reason why they Crucified him for opposing them, especially in the Rigid Reformation of these two Sins, was, Because secret pride and desire of applause, among the people which professed true Religion, was most predominant in these times of Reformation, and did oversway all other Desires in the Pharisees.
Both of them commit the self same sins even whilst they follow contrary Practises, because both of them had made themselves servants to their unruly desires,
Both of them commit the self same Sins even while they follow contrary Practises, Because both of them had made themselves Servants to their unruly Desires,
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and would not obey the Truth, but were inraged against it, whensoever it fell crosse upon the desire, which for the time being, was most soveraign and had the prerogative in their affections.
and would not obey the Truth, but were enraged against it, whensoever it fell cross upon the desire, which for the time being, was most sovereign and had the prerogative in their affections.
12. Thus you see, how these later Jews condemned themselves by judging their Fore-fathers, even for the most abominable Facts or Errors committed by them.
12. Thus you see, how these later jews condemned themselves by judging their Forefathers, even for the most abominable Facts or Errors committed by them.
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Let us beware lest we condemn not our selves by judging these later Jews, especially at this time of solemn remembrance of his death, wherein we are bound to examine and judge our selves, every man his own self, not any other man of what Religion or Sect soever.
Let us beware lest we condemn not our selves by judging these later jews, especially At this time of solemn remembrance of his death, wherein we Are bound to examine and judge our selves, every man his own self, not any other man of what Religion or Sect soever.
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What then? May we not say or think that these later Jews did most grievously sin (more grievously then their Fore-fathers had done) in that they put the Lord of life to death? God forbid, that we should not thus farre censure them!
What then? May we not say or think that these later jews did most grievously since (more grievously then their Forefathers had done) in that they put the Lord of life to death? God forbid, that we should not thus Far censure them!
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But thus farre to censure them and no farther, is not to judge them, it is such a Preparative or Precedent Rule for right examining or judging our selves,
But thus Far to censure them and no farther, is not to judge them, it is such a Preparative or Precedent Rule for right examining or judging our selves,
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as Ahab 's sentence against the Prophet, whom he mistook for a Souldier, or David 's against the supposed Rich man, which had taken his Neighbors Sheep, was to judge and condemn themselves:
as Ahab is sentence against the Prophet, whom he mistook for a Soldier, or David is against the supposed Rich man, which had taken his Neighbours Sheep, was to judge and condemn themselves:
But say not in your hearts as these later Jews did, If we had lived in the dayes of Herod and Pilate we would not have been partakers with them or with the Pharisees, Scribes or Priests in murthering that Just and Holy One.
But say not in your hearts as these later jews did, If we had lived in the days of Herod and Pilate we would not have been partakers with them or with the Pharisees, Scribes or Priests in murdering that Just and Holy One.
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I know there is not any amongst you but will say in his heart, I thank God I am for the present better affected towards Christ then these later Jews were which put him to death, and whilst ye thus say, Charity commands me to think, that you speak no otherwise then you think,
I know there is not any among you but will say in his heart, I thank God I am for the present better affected towards christ then these later jews were which put him to death, and while you thus say, Charity commands me to think, that you speak not otherwise then you think,
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Surely for examining our selves, whether we be greater Friends or greater Enemies unto Christ then these later Iews were, There can be no other certain Rule besides our Conformity or Non-conformity to the will of Christ.
Surely for examining our selves, whither we be greater Friends or greater Enemies unto christ then these later Iews were, There can be no other certain Rule beside our Conformity or Nonconformity to the will of christ.
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He that perswades a man, ready to dy upon good, to live upon evil Terms, doth wrong him no less then he that should kill him when he was desirous to live.
He that persuades a man, ready to die upon good, to live upon evil Terms, does wrong him no less then he that should kill him when he was desirous to live.
For this purpose, saith S. Iohn, The Son of God was manifested that he might dissolve the works of the Divel. 1 Joh. 3. 8. What were these works of the Divel which he was willing to dissolve,
For this purpose, Says S. John, The Son of God was manifested that he might dissolve the works of the devil. 1 John 3. 8. What were these works of the devil which he was willing to dissolve,
The main work of Satan which the Son of God came to dissolve, and did by his death actually dissolve for all and every one of us, was that bond of servitude which Satan by right of Conquest had gotten over our first Parents and us.
The main work of Satan which the Son of God Come to dissolve, and did by his death actually dissolve for all and every one of us, was that bound of servitude which Satan by right of Conquest had got over our First Parents and us.
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All of us by right of this Conquest were born slaves of Satan, until the Son of God, by right of Conquest over Satan obtained in our flesh, did make us again the servants of God De jure.
All of us by right of this Conquest were born slaves of Satan, until the Son of God, by right of Conquest over Satan obtained in our Flesh, did make us again the Servants of God De jure.
Now if any man whom the Son of God hath redeemed from this slavery unto Satan (and thus far he hath redeemed all) shall return to Satans service and abandon the true service of Christ, he wrongs him more then the Jewes did which put him to death;
Now if any man whom the Son of God hath redeemed from this slavery unto Satan (and thus Far he hath redeemed all) shall return to Satan service and abandon the true service of christ, he wrongs him more then the Jews did which put him to death;
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and can take the boldness upon us (as occasion serves) to censure the Scribes and Pharisees which put our Lord and Saviour to death as paternes of envy, malice, hypocrisie, and crueltie.
and can take the boldness upon us (as occasion serves) to censure the Scribes and Pharisees which put our Lord and Saviour to death as patterns of envy, malice, hypocrisy, and cruelty.
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But were not these very Jewes as forward and free to censure their forefathers (to whom they owed more respect then we do to them) for Idolatry, prophanenesse, and guilt of innocent blood;
But were not these very Jews as forward and free to censure their Forefathers (to whom they owed more respect then we do to them) for Idolatry, profaneness, and guilt of innocent blood;
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but the evil which was in themselves, as their pride, envie, hypocrisie uncharitable censuring of others, which made him that made them, to be their enemie;
but the evil which was in themselves, as their pride, envy, hypocrisy uncharitable censuring of Others, which made him that made them, to be their enemy;
Then, nothing which lies hid in the heart, but shall be laid open; then and not before will all enmitie betwixt the serpent and the womans seed appear.
Then, nothing which lies hid in the heart, but shall be laid open; then and not before will all enmity betwixt the serpent and the woman's seed appear.
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to avoid those practises and accustomances which wrought and swayed them by means secret and unsensible to exercise enmitie and hostilitie against their Lord, their Maker and Redeemer.
to avoid those practises and accustomances which wrought and swayed them by means secret and unsensible to exercise enmity and hostility against their Lord, their Maker and Redeemer.
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as a Map whereby to shew you in what particulars, many in this Land, who not content with that discreet and judicious Reformation, which is contained in the publick Acts and Liturgie of our Church, by their solicitous care and anxious zeal to be extreamly contrary unto the Romish Church almost in all things, do by judging her and her children, condemn themselves doing the very same things,
as a Map whereby to show you in what particulars, many in this Land, who not content with that discreet and judicious Reformation, which is contained in the public Acts and Liturgy of our Church, by their solicitous care and anxious zeal to be extremely contrary unto the Romish Church almost in all things, do by judging her and her children, condemn themselves doing the very same things,
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or worse things then she doth, and help to make up that measure of iniquitie upon this Land, which the Romish Religion whilst it was here authorized had left unaccomplished;
or Worse things then she does, and help to make up that measure of iniquity upon this Land, which the Romish Religion while it was Here authorized had left unaccomplished;
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But for this point and others which serve for use and application of the general Doctrine hitherto delivered, this present time will not suffice. The Application shall be brief.
But for this point and Others which serve for use and application of the general Doctrine hitherto Delivered, this present time will not suffice. The Application shall be brief.
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First, How our Fore-elders in the beginning of Reformation, and many amongst us since the Reformation established, did or do condemn themselves whilest they judge the Romish Church in particulars worthy of Condemnation by all.
First, How our Fore-elders in the beginning of Reformation, and many among us since the Reformation established, did or do condemn themselves whilst they judge the Romish Church in particulars worthy of Condemnation by all.
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Secondly, How the Romish Church in General, and many professing Reformed Religion, condemn themselves, even whilst they judge the Iews in Points most gross and damnable.
Secondly, How the Romish Church in General, and many professing Reformed Religion, condemn themselves, even while they judge the Iews in Points most gross and damnable.
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Thirdly, How, not the Romish Church only, or the Jewish Synagogue, but many amongst Professors of true Religion, men in Opinion, Orthodoxal, evidently condemn themselves,
Thirdly, How, not the Romish Church only, or the Jewish Synagogue, but many among Professors of true Religion, men in Opinion, Orthodoxal, evidently condemn themselves,
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But Doctrinal Errors, which induce lewd practises, are more dangerous, more to be detested then the most gross or lewdest practises into which some men fall, being not mislead or drawn into them by Plausible Errors or false doctrine.
But Doctrinal Errors, which induce lewd practises, Are more dangerous, more to be detested then the most gross or lewdest practises into which Some men fallen, being not mislead or drawn into them by Plausible Errors or false Doctrine.
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Practises, how gross soever, if they want the supportance or Countenance of Doctrinal Rules, pollute the souls & consciences of the parties peccant, they are not so powerful to seduce others.
Practises, how gross soever, if they want the supportance or Countenance of Doctrinal Rules, pollute the Souls & Consciences of the parties peccant, they Are not so powerful to seduce Others.
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Briefly, there is no false Doctrine, but it is an Inconvenience, whereas grosser misdemeanors without error in doctrine, are but Mischiefs. And it is a Maxim received by the most sage and prudent, that Better is a Mischief then an Inconvenience, or at least, an Inconvenience is worse then a Mischief.
Briefly, there is no false Doctrine, but it is an Inconvenience, whereas grosser misdemeanors without error in Doctrine, Are but Mischiefs. And it is a Maxim received by the most sage and prudent, that Better is a Mischief then an Inconvenience, or At least, an Inconvenience is Worse then a Mischief.
But worst of all is an Inconvenience, which draws Mischief after it; and such is every Error in Doctrine, which inclines or disposes men to evil practises,
But worst of all is an Inconvenience, which draws Mischief After it; and such is every Error in Doctrine, which inclines or disposes men to evil practises,
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That which our Fore-elders did most condemn in the Romish Church, or at least that which they went about to reform, was the Excessive Wealth which the Church or Clergie had gotten into their possession, with the Transcendent Authoritie of the Papacie, by which they sought to detain what they had gotten, or to gather more.
That which our Fore-elders did most condemn in the Romish Church, or At least that which they went about to reform, was the Excessive Wealth which the Church or Clergy had got into their possession, with the Transcendent authority of the Papacy, by which they sought to detain what they had got, or to gather more.
Happy had it been for them, and for their posterity, if those large Revenues which they took from such as abused them, had been imployed to pious uses;
Happy had it been for them, and for their posterity, if those large Revenues which they took from such as abused them, had been employed to pious uses;
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But it was not the different Estate or condition of the parties, on whom Church Revenues were bestowed, that could give warrant unto their Alienation, or which might bring a blessing upon their intended Reformation, but the Uses unto which they were consecrated,
But it was not the different Estate or condition of the parties, on whom Church Revenues were bestowed, that could give warrant unto their Alienation, or which might bring a blessing upon their intended Reformation, but the Uses unto which they were consecrated,
Nor have the posterity of such as were at that time most inriched with the spoils of the superstitious Church, any great cause to rejoyce at their Ancestors easie purchase.
Nor have the posterity of such as were At that time most enriched with the spoils of the superstitious Church, any great cause to rejoice At their Ancestors easy purchase.
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Only let me forewarn you, That your Predecessors have been grievous offenders in this kinde, witness the short revenues or poor Endowments of your goodly Churches.
Only let me forewarn you, That your Predecessors have been grievous offenders in this kind, witness the short revenues or poor Endowments of your goodly Churches.
It was a practise just and right, as being authorized by God himself, that the Israelites should despoile the Egyptians of their costly ear-rings and gawdy jewels.
It was a practice just and right, as being authorized by God himself, that the Israelites should despoil the egyptians of their costly earrings and Gaudy Jewels.
than that they should have afforded, as they did, both matter and opportunity for erecting golden Calves in Israel. And of two Evils it had been the lesse,
than that they should have afforded, as they did, both matter and opportunity for erecting golden Calves in Israel. And of two Evils it had been the less,
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and not been mis-imployed in ryot, luxurie and other branches of prophaneness, whereby the measure of this Lands Iniquity was rather augmented then diminished;
and not been misemployed in riot, luxury and other branches of profaneness, whereby the measure of this Lands Iniquity was rather augmented then diminished;
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But be our Fore-elders fault, if not in alienating, yet in mis-imploying, Church Revenues, as it may be, worse then superstition, equivalent to Idolatry it self:
But be our Fore-elders fault, if not in alienating, yet in misemploying, Church Revenues, as it may be, Worse then Superstition, equivalent to Idolatry it self:
For at the Dissolution of Abbies and other Religious Houses, there was no Publick Reformation of Religion attempted, save only, the denyal or Abjuration of the Popes Transcendent Authority and Restauration of the King unto his antient and hereditary right of Jurisdiction, in Causes Ecclesiastick.
For At the Dissolution of Abbeys and other Religious Houses, there was no Public Reformation of Religion attempted, save only, the denial or Abjuration of the Popes Transcendent authority and Restauration of the King unto his ancient and hereditary right of Jurisdiction, in Causes Ecclesiastic.
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nor any other Reformation of him and his people save only the clearing and purifying of their hearts and brests, (which had been consecrated unto Gods service) from the infection of Romish superstition and Idolatry.
nor any other Reformation of him and his people save only the clearing and purifying of their hearts and breasts, (which had been consecrated unto God's service) from the infection of Romish Superstition and Idolatry.
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2. Idolatry was that, which in the first place required Reformation, because it did pollute the whole service of God. And I think it would be hard to finde any generation of Christian men since the first plantation of Christianity, which did more abhor idols,
2. Idolatry was that, which in the First place required Reformation, Because it did pollute the Whole service of God. And I think it would be hard to find any generation of Christian men since the First plantation of Christianity, which did more abhor Idols,
And yet, would to God, that many of those times of high authoritie, and most zealously forward in the work of Reformation had not condemned themselves by judging the Romish Church,
And yet, would to God, that many of those times of high Authority, and most zealously forward in the work of Reformation had not condemned themselves by judging the Romish Church,
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Or that our Apostles censure of the Jewes hate or opposition unto Gentilism, had not fallen as jump and fit upon the times of Edward the sixt, as it did upon the times and people to whom it was first purposely fitted.
Or that our Apostles censure of the Jews hate or opposition unto Gentilism, had not fallen as jump and fit upon the times of Edward the sixt, as it did upon the times and people to whom it was First purposely fitted.
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Thus to seek to inrich themselves or fill their private Coffers with the spoils of Abbies or Churches, or by Tithes and offerings, was but to continue the practise of the Prelacie or Clergie, in destroying Parishes to erect Monasteries; or demolishing lesser Religious houses to build up others more sumptuous, more Luxurious.
Thus to seek to enrich themselves or fill their private Coffers with the spoils of Abbeys or Churches, or by Tithes and offerings, was but to continue the practice of the Prelacy or Clergy, in destroying Parishes to erect Monasteries; or demolishing lesser Religious houses to built up Others more sumptuous, more Luxurious.
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and there is no moderate man (unlesse of the Romish faction) but could wish, that such lawes as have been made for suppressing the growth of it were more constantly more impartially executed then they are.
and there is no moderate man (unless of the Romish faction) but could wish, that such laws as have been made for suppressing the growth of it were more constantly more impartially executed then they Are.
And yet by soliciting Gods cause and the cause of true Religion against the mainteiners of superstition and Idolatry, we shall but solicite our own condemnation,
And yet by soliciting God's cause and the cause of true Religion against the maintainers of Superstition and Idolatry, we shall but solicit our own condemnation,
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unless we bear a like zealous desire and good affection for the depressing and rooting out of all sacrilegious Practises or Opinions. And yet seriously to attempt the Reformation of this foul sin, which is Equivalent to Idolatry,
unless we bear a like zealous desire and good affection for the depressing and rooting out of all sacrilegious Practises or Opinions. And yet seriously to attempt the Reformation of this foul since, which is Equivalent to Idolatry,
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yet in a manner peculiar to such, as exercise the Co-active Power of Reformation. The Clergie, in whom the Power directive was, did either not at all or unwillingly partake with them in this offence;
yet in a manner peculiar to such, as exercise the Coactive Power of Reformation. The Clergy, in whom the Power directive was, did either not At all or unwillingly partake with them in this offence;
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And if we set aside those Points of Romish Religion, which did not come to opposition or counterpoize with Power Royall, or with the Interest of Potentates or commodities of private men;
And if we Set aside those Points of Romish Religion, which did not come to opposition or counterpoise with Power Royal, or with the Interest of Potentates or commodities of private men;
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and will be members of none, unlesse they may be heads of some one new one of their own making, or of some that hath no real patern or Module save only in their own busie heads or brains.
and will be members of none, unless they may be Heads of Some one new one of their own making, or of Some that hath no real pattern or Module save only in their own busy Heads or brains.
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5. To instance in some particular errors into which, the very hate of Romish errors hath transported them, One of the most waightie Masses of Poperie which required Reformation and Refining, was, that they made The Church, which in their Language, was, the bodie of the Clergie, A body Politick or kingdom distinct from the body of the Layetie:
5. To instance in Some particular errors into which, the very hate of Romish errors hath transported them, One of the most weighty Masses of Popery which required Reformation and Refining, was, that they made The Church, which in their Language, was, the body of the Clergy, A body Politic or Kingdom distinct from the body of the Laity:
The greatest Kings and Christian Monarchs on earth should be but meer vassals to the Ecclesiastick Hierarchie; or at the most, in such subordination to it,
The greatest Kings and Christian Monarchs on earth should be but mere vassals to the Ecclesiastic Hierarchy; or At the most, in such subordination to it,
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as Forraign Generals and Commanders in chief are to the States or Soveraignties which imploy them, who may displace them at their pleasure, whensoever they shall transgresse,
as Foreign Generals and Commanders in chief Are to the States or Sovereignties which employ them, who may displace them At their pleasure, whensoever they shall transgress,
For this reason (as in the handling of the first verses of the 13. Chapter of the Epistle to the Romans hath been declared unto you before) All the disputes or Lawes concerning the Supremacie of Kings or Free States within their own Dominions were to no purpose,
For this reason (as in the handling of the First Verses of the 13. Chapter of the Epistle to the Roman hath been declared unto you before) All the disputes or Laws Concerning the Supremacy of Kings or Free States within their own Dominions were to no purpose,
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unlesse this Root of mischief and Rebellion be taken away, which makes the Clergie a body politick or Common-weal Ecclesiastick altogether distinct from the Layetie-Christian.
unless this Root of mischief and Rebellion be taken away, which makes the Clergy a body politic or Commonweal Ecclesiastic altogether distinct from the Layetie-Christian.
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Now this erroneous Root of mischief hath been well removed by the Articles of Religion established in this Church and Land, Article the 37. wherein, The same authoritie and power is expresly given to the Kings of this Realm and their successors, which was in use and practise amongst the Kings of Judah,
Now this erroneous Root of mischief hath been well removed by the Articles of Religion established in this Church and Land, Article the 37. wherein, The same Authority and power is expressly given to the Kings of this Realm and their Successors, which was in use and practise among the Kings of Judah,
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The Law of God and of nature, will not suffer the Soveraign Power in Causes Ecclesiastick to be divorced from the Supream Majestie of any Kingdom or free Soveraigntie truely Christian.
The Law of God and of nature, will not suffer the Sovereign Power in Causes Ecclesiastic to be divorced from the Supreme Majesty of any Kingdom or free Sovereignty truly Christian.
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But what be the contrary Errors, into which, such as take upon them to be Reformers of the Reformation already made, have run headlong? Or how do they the same things wherein they judge the Romanists? The Romanists (as they well observe) deserve condemnation by all Christian States,
But what be the contrary Errors, into which, such as take upon them to be Reformers of the Reformation already made, have run headlong? Or how do they the same things wherein they judge the Romanists? The Romanists (as they well observe) deserve condemnation by all Christian States,
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for appropriating the Name or Soveraign Dignitie of the Church unto the Clergie, and by making the Prerogative of Priests and Prelates to be above the Prerogatives of Kings and Princes.
for appropriating the Name or Sovereign Dignity of the Church unto the Clergy, and by making the Prerogative of Priests and Prelates to be above the Prerogatives of Kings and Princes.
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The Contrary faction of Reformers not content to deprive the Clergie of those civil Immunities and priviledges, wherewith the Law of God, the Law of Nations, and the Fundamental Law of this Kingdom, have endowed them;
The Contrary faction of Reformers not content to deprive the Clergy of those civil Immunities and privileges, wherewith the Law of God, the Law of nations, and the Fundamental Law of this Kingdom, have endowed them;
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First, The Authors of them (Charitie may hope, by Incogitancie or want of consideration, rather than out of Malice) seek to subject the Clergie unto the same Rule unto which the Church was subject for the first 300. years after Christ;
First, The Authors of them (Charity may hope, by Incogitancy or want of consideration, rather than out of Malice) seek to Subject the Clergy unto the same Rule unto which the Church was Subject for the First 300. Years After christ;
And whilst the chief Governours were such, no Christians could exercise Coercive Authoritie, as to Fine, imprison, or banish any that did transgresse the Lawes of God or of the Church.
And while the chief Governors were such, no Christians could exercise Coercive authority, as to Fine, imprison, or banish any that did transgress the Laws of God or of the Church.
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power likewise to punish the Transgressors of such Laws or Canons, as had been made by former Godly Bishops or Prelates which lived under Heathen States;
power likewise to Punish the Transgressors of such Laws or Canonas, as had been made by former Godly Bishops or Prelates which lived under Heathen States;
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Unto punishments meerly spiritual which the Apostles and Bishops had formerly, only, used; Christian Emperors added punishments temporal, as imprisonment of body, loss of goods exile, or death;
Unto punishments merely spiritual which the Apostles and Bishops had formerly, only, used; Christian Emperor's added punishments temporal, as imprisonment of body, loss of goods exile, or death;
though all wayes ratified by the Soveraigntie of the Nation or State for whom such Canons were made, no man until these dayes wherein we live did ever question.
though all ways ratified by the Sovereignty of the nation or State for whom such Canonas were made, no man until these days wherein we live did ever question.
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7. And of such as question, or oppose Episcopal Authoritie in these Cases, I must say (as once before out of this place in like case I did) If Heathen they be in heart and would perswade the Layetie again to become Heathens, their Resolutions are Christian;
7. And of such as question, or oppose Episcopal authority in these Cases, I must say (as once before out of this place in like case I did) If Heathen they be in heart and would persuade the Laity again to become heathens, their Resolutions Are Christian;
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at least their conclusions are such, as a good Christian living under Heathens, would admit. But if Christians they be in heart and profession, their Conclusions are heathenish or worse.
At lest their conclusions Are such, as a good Christian living under heathens, would admit. But if Christians they be in heart and profession, their Conclusions Are Heathenish or Worse.
The men that seek to be most contrary to the Romish Church, and are most forward to judge her for enlarging the Prerogative of Priesthood beyond its ancient bounds, do the same things she doth, by Equivalencie, and run to the same End by a quite contrary way.
The men that seek to be most contrary to the Romish Church, and Are most forward to judge her for enlarging the Prerogative of Priesthood beyond its ancient bounds, do the same things she does, by Equivalency, and run to the same End by a quite contrary Way.
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Now they are said in Scripture to rob God of his honour, and to commit an abomination more then heathenish (for the heathen do not spoil their Gods) which defraud him of his tithes & offrings, which were due unto the Priest for his ministration and service in Gods House.
Now they Are said in Scripture to rob God of his honour, and to commit an abomination more then Heathenish (for the heathen doe not spoil their God's) which defraud him of his Tithes & offerings, which were due unto the Priest for his ministration and service in God's House.
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Obey them that have the rule over you, and submit your selves, Heb. 13. 17. What Rule doth he mean? meerly Civil or Temporal? No! What then? Ecclesiastick? Not that only, But the Rule of Government spiritual, such as is proper to the Bishops of the Church; For so it follows;
Obey them that have the Rule over you, and submit your selves, Hebrew 13. 17. What Rule does he mean? merely Civil or Temporal? No! What then? Ecclesiastic? Not that only, But the Rule of Government spiritual, such as is proper to the Bishops of the Church; For so it follows;
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the true Reason is, for that men do not submit themselves unto their Pastors in such sort as they ought, but think it his Duty or Office, only to preach,
the true Reason is, for that men do not submit themselves unto their Pastors in such sort as they ought, but think it his Duty or Office, only to preach,
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8. But the main stream of Popery, from which the name of Babylon is derived unto Rome, was the Absolute Infallibilitie of the Romish Church Representative.
8. But the main stream of Popery, from which the name of Babylon is derived unto Room, was the Absolute Infallibility of the Romish Church Representative.
The First, That the sense of Scriptures, which that Church doth maintain or avouch concerning Faith or Manners, is alwayes Authentick, undoubted and true.
The First, That the sense of Scriptures, which that Church does maintain or avouch Concerning Faith or Manners, is always Authentic, undoubted and true.
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But whereas many Points, as well of Doctrine as Practise, concerning Faith and Manners, were in that Church established by Prescription and Use, without so much as any Pretence of warrant from Scripture;
But whereas many Points, as well of Doctrine as practice, Concerning Faith and Manners, were in that Church established by Prescription and Use, without so much as any Pretence of warrant from Scripture;
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The Infallible Consequence of which supposed Infallibilitie, is This, That the people were absolutely to believe whatsoever that Church should propound unto them,
The Infallible Consequence of which supposed Infallibility, is This, That the people were absolutely to believe whatsoever that Church should propound unto them,
For, every Bishop at his Consecration doth solemnly promise or vow, not to propound any thing to the people as a Point of Faith, unless it be either expresly conteined in the Scripture,
For, every Bishop At his Consecration does solemnly promise or Voelli, not to propound any thing to the people as a Point of Faith, unless it be either expressly contained in the Scripture,
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or may be thence deduced by necessary Inference, To bind or tie all Bishops thus solemnly unto the observance of this Rule, the wisdom of those Times had these Reasons:
or may be thence deduced by necessary Inference, To bind or tie all Bishops thus solemnly unto the observance of this Rule, the Wisdom of those Times had these Reasons:
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Not only to curb or restrain the licentious Abuse of Bishops former Authoritie, but because they knew that the people were in many Cases (concerning the service of God and other Christian duties) bound to yeeld more credence and obedience to their Bishops and Pastors then unto men not called to Sacred or Pastoral Function.
Not only to curb or restrain the licentious Abuse of Bishops former authority, but Because they knew that the people were in many Cases (Concerning the service of God and other Christian duties) bound to yield more credence and Obedience to their Bishops and Pastors then unto men not called to Sacred or Pastoral Function.
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Another to believe it so far as we may safely adventure upon any practise or duty injoyned by superiors, That is, to believe it, not Absolutely but Conditionally,
another to believe it so Far as we may safely adventure upon any practice or duty enjoined by superiors, That is, to believe it, not Absolutely but Conditionally,
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9. But a great many well-meaning men there were, who shortly after this happy Reformation, could not content themselves to stand upon such sure Termes of Contradiction unto the Romish Church,
9. But a great many well-meaning men there were, who shortly After this happy Reformation, could not content themselves to stand upon such sure Terms of Contradiction unto the Romish Church,
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Wherein then doth that Contradiction to the Romish Church (wherein the first Reformers of Religion did entrench themselves;) and wherein doth the Extream Contrarietie, whereunto others, more Rigid Reformers, if they could have effected their Projects, would have drawn this Church and Land, consist?
Wherein then does that Contradiction to the Romish Church (wherein the First Reformers of Religion did entrench themselves;) and wherein does the Extreme Contrariety, whereunto Others, more Rigid Reformers, if they could have effected their Projects, would have drawn this Church and Land, consist?
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as soveraign as the written Word of God, and did obtrude those observances, which had no other warrant then such Tradition, as altogether necessary to salvation.
as sovereign as the written Word of God, and did obtrude those observances, which had no other warrant then such Tradition, as altogether necessary to salvation.
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yet obedience is due unto them in particular, and they which disobey or transgress them in any particular are to be punished or made Examples, lest others be emboldened to do the like.
yet Obedience is due unto them in particular, and they which disobey or transgress them in any particular Are to be punished or made Examples, lest Others be emboldened to do the like.
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But soon after these Publick Injunctions, other Private Spirits rose up, which out of desire to be Extreamly Contrary to the Romish Church, concerning Traditions, did expresly contradict their Lawful Governors in that Article.
But soon After these Public Injunctions, other Private Spirits rose up, which out of desire to be Extremely Contrary to the Romish Church, Concerning Traditions, did expressly contradict their Lawful Governors in that Article.
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The Contrary Error into which they run (by seeking to avoid the error of the Romish Church) was, in brief, This; That no Christian man is bound to obey superiors in matters of sacred Rite or Ceremony, or in Duties of ordinary practise,
The Contrary Error into which they run (by seeking to avoid the error of the Romish Church) was, in brief, This; That no Christian man is bound to obey superiors in matters of sacred Rite or Ceremony, or in Duties of ordinary practice,
unless their Governors, or such as demand their Obedience, can shew them expresse Authority of Scripture; or can convince their understandings that God by his Word doth enjoyn them to obey in these particulars.
unless their Governors, or such as demand their obedience, can show them express authority of Scripture; or can convince their understandings that God by his Word does enjoin them to obey in these particulars.
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But thus to oppose the Romish Church by way of Contrarietie, is but to seek the overthrow of a Tyranny by the Erection of an Anarchie. For if the Flock or inferior members of the Church, owe no obedience unto their superiors,
But thus to oppose the Romish Church by Way of Contrariety, is but to seek the overthrow of a Tyranny by the Erection of an Anarchy. For if the Flock or inferior members of the Church, owe no Obedience unto their superiors,
but upon these Termes, then Pastors, Prelates, yea Kings, should owe the same obedience unto the meanest Tradesmen or Day-labourers, that Tradesmen or Day-labourers owne to them.
but upon these Terms, then Pastors, Prelates, yea Kings, should owe the same Obedience unto the Meanest Tradesmen or Day-labourers, that Tradesmen or Day-labourers own to them.
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until they can shew warrant for every particular, which they enjoyn, out of Gods word, there were no obedience at all due unto them, but unto Gods Word only;
until they can show warrant for every particular, which they enjoin, out of God's word, there were no Obedience At all endue unto them, but unto God's Word only;
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10. But this is the happiness of the English Church or Clergie, that all the Arguments which have been or can be brought by Factious or discontented spirits in matters of Rites, Ceremonies,
10. But this is the happiness of the English Church or Clergy, that all the Arguments which have been or can be brought by Factious or discontented spirits in matters of Rites, Ceremonies,
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or exercise of their force, they could not peck the least hole in the Miter or make the least thirle in the Surpellice without working a proportionable crack or flaw in the Royal Crown;
or exercise of their force, they could not peck the least hold in the Miter or make the least thirl in the Surpellice without working a proportionable Crac or flaw in the Royal Crown;
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Their Authors disobedience to Lawes or Discipline Ecclesiastick would quickly induce, if opportunitie served, open rebellion against the Prerogative Royal.
Their Authors disobedience to Laws or Discipline Ecclesiastic would quickly induce, if opportunity served, open rebellion against the Prerogative Royal.
Reason and Experience had taught the Heathen States-men, That it was a matter of like sufferance or equally insufferable to live Ubi omnia Licita, et ubi nihil Licitum:
Reason and Experience had taught the Heathen Statesmen, That it was a matter of like sufferance or equally insufferable to live Ubi omnia Licita, et ubi nihil Licitum:
and as it still remains the spiritual Babylon. Let the Pope be a Tyran more cruel and Barbarous then Nebuchadnezzar or Belshazzar; yet let us remember, that when God called his people out of Babylon, he called them unto Jerusalem, which is by interpretation the vision of peace; A citie,
and as it still remains the spiritual Babylon. Let the Pope be a Tyrant more cruel and Barbarous then Nebuchadnezzar or Belshazzar; yet let us Remember, that when God called his people out of Babylon, he called them unto Jerusalem, which is by Interpretation the vision of peace; A City,
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The long Durance of an hard and forein yoke, had taught them subjection unto their native Governours, Zerubbabel their Prince, and Jesus their High-Priest.
The long Durance of an hard and foreign yoke, had taught them subjection unto their native Governors, Zerubbabel their Prince, and jesus their High-Priest.
But we by misimploying our peace, and securitie of dread from the Enemy, have turned the Grace of God into wantonness, and transformed that Christian Libertie which our forefathers purchased with their Ashes, into such Licentiousness, as if we had departed out of Babylon to build a Babel in Jerusalem. How have our Printing-houses become the Cels and Arcenals of strife and contention? And our Pulpits been made Babels or Towers of Confusion? When the men which came from the East, attempted to build a Tower unto Heaven, God as you know confounded their Language, that they could not understand one another,
But we by misemploying our peace, and security of dread from the Enemy, have turned the Grace of God into wantonness, and transformed that Christian Liberty which our Forefathers purchased with their Ashes, into such Licentiousness, as if we had departed out of Babylon to built a Babel in Jerusalem. How have our Printing-houses become the Cells and Arsenals of strife and contention? And our Pulpits been made Babels or Towers of Confusion? When the men which Come from the East, attempted to built a Tower unto Heaven, God as you know confounded their Language, that they could not understand one Another,
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one Page containing a comfortable Use or Application, whereas in the next before and after it, he hath laid the Doctrinal Foundations of despaire, or more then desperate presumption.
one Page containing a comfortable Use or Application, whereas in the next before and After it, he hath laid the Doctrinal Foundations of despair, or more then desperate presumption.
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Thus to contradict themselves is so familiar and natural unto them, that they cannot endure to be contradicted by any others, which in the spirit of meekness would shew them the way,
Thus to contradict themselves is so familiar and natural unto them, that they cannot endure to be contradicted by any Others, which in the Spirit of meekness would show them the Way,
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how they might maintain all those Conclusions, which they so much labour for, and that without giving advantage to the Adversaries, without dissension or disagreeing from themselves.
how they might maintain all those Conclusions, which they so much labour for, and that without giving advantage to the Adversaries, without dissension or disagreeing from themselves.
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Otherwise, we shall be inforced to grant that our Church participates as well of Babel or Beth-aven, as of Bethel. I have been the bolder to insist the longer upon This Point, because some of good place and Authority in the Church and Common-weale take notice, That some unlicensed and scandalous pamphlets, Schismatical and Seditious books, find no where better welcome or entertainment then in this Town.
Otherwise, we shall be enforced to grant that our Church participates as well of Babel or Beth-aven, as of Bethel. I have been the bolder to insist the longer upon This Point, Because Some of good place and authority in the Church and Commonweal take notice, That Some unlicensed and scandalous pamphlets, Schismatical and Seditious books, find no where better welcome or entertainment then in this Town.
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Or if any be so stubborn, as not to part with this poison by gentle perswasions, the only Remedie must be to exclude them from communicating with others in the food of life.
Or if any be so stubborn, as not to part with this poison by gentle persuasions, the only Remedy must be to exclude them from communicating with Others in the food of life.
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but rather with the joynt forces of our united affections, of prayers, and endeavours; either to batter the Foundation of their Churches wals, or manfully to defend our own;
but rather with the joint forces of our united affections, of Prayers, and endeavours; either to batter the Foundation of their Churches walls, or manfully to defend our own;
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The common Adversaries of the Truth which we professe, want no strength of wit, or weapons of Art, to work upon all advantages, which our ignorance, negligence, indiscretion,
The Common Adversaries of the Truth which we profess, want no strength of wit, or weapons of Art, to work upon all advantages, which our ignorance, negligence, indiscretion,
And this one great advantage they have of us, that we for the most part fight (as it were) every man upon his own head, without the advice or appointment of our chief Leaders and Commanders. So do not our Adversaries;
And this one great advantage they have of us, that we for the most part fight (as it were) every man upon his own head, without the Advice or appointment of our chief Leaders and Commanders. So do not our Adversaries;
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By denying that to our Adversaries whereto they have fair Title out of Gods Word, or out of Venerable Orthodoxal Antiquitie, we shall but betray the true Cause (which we maintain against them,) in main and Fundamental Points, which,
By denying that to our Adversaries whereto they have fair Title out of God's Word, or out of Venerable Orthodoxal Antiquity, we shall but betray the true Cause (which we maintain against them,) in main and Fundamental Points, which,
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Observe I beseech you what hath been said unto you, and the God of wisdom and of peace, give you understanding in all things profitable to your Salvation.
Observe I beseech you what hath been said unto you, and the God of Wisdom and of peace, give you understanding in all things profitable to your Salvation.
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The Third Sermon upon this Text. ROMANS. 2. 1. Therefore, Thou art inexcusable O man, &c. A Romish Error breeding Doubt of Salvation, charged upon its proper evident Ground;
The Third Sermon upon this Text. ROMAN. 2. 1. Therefore, Thou art inexcusable Oh man, etc. A Romish Error breeding Doubt of Salvation, charged upon its proper evident Ground;
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The Error of The Contrarij Teaching a Preposterous immature Certaintie of Salvation. The Right Mean betwixt or cure of these extremities, prescribed unto us by our Reformers of Blessed memorie, contained in the Publick Acts of The Church.
The Error of The Contrarii Teaching a Preposterous immature Certainty of Salvation. The Right Mean betwixt or cure of these extremities, prescribed unto us by our Reformers of Blessed memory, contained in the Public Acts of The Church.
1. ANother Doctrinal Point there was mainteined by the Romish Church, when our Fathers departed from it, which required Reformation. And this Point contains all the several Tenets of that Church, which did occasion or nurse Doubt of Salvation or Perplexity of Conscience in every private man so often as he should examine his Estate in Grace, his hopes or Interest in Gods mercy or promises to all.
1. another Doctrinal Point there was maintained by the Romish Church, when our Father's departed from it, which required Reformation. And this Point contains all the several Tenets of that Church, which did occasion or nurse Doubt of Salvation or Perplexity of Conscience in every private man so often as he should examine his Estate in Grace, his hope's or Interest in God's mercy or promises to all.
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The Error of the Romish Church was Doubt of Salvation: with This Error, that Church hath been often charged by all the best writers of Reformed Churches. But sometimes,
The Error of the Romish Church was Doubt of Salvation: with This Error, that Church hath been often charged by all the best writers of Reformed Churches. But sometime,
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then they can have, if we charge this Error upon their Doctrine concerning The Intention of the Priest in the Administration of the Sacraments, By whose hidden vertue Faith and Hope are begotten and increased.
then they can have, if we charge this Error upon their Doctrine Concerning The Intention of the Priest in the Administration of the Sacraments, By whose hidden virtue Faith and Hope Are begotten and increased.
For, how much soever they may seem to magnifie The Sacraments of the New Testament in respect of the Sacraments of the Law (as, that they conferre Grace upon the receivers of them Ex Opere operato, by the very Sacramental action, which the Sacraments of the Law did not,) Yet, all this being granted, no man can be more certain of his Estate in Grace,
For, how much soever they may seem to magnify The Sacraments of the New Testament in respect of the Sacraments of the Law (as, that they confer Grace upon the Receivers of them Ex Opere operato, by the very Sacramental actium, which the Sacraments of the Law did not,) Yet, all this being granted, no man can be more certain of his Estate in Grace,
2. The Sacrament of Baptism they hold to be absolutely necessary unto Salvation; and that, All such infants as die without Baptisme are excluded from the Kingdom of Heaven.
2. The Sacrament of Baptism they hold to be absolutely necessary unto Salvation; and that, All such Infants as die without Baptism Are excluded from the Kingdom of Heaven.
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And yet they hold withall, that Unlesse the Priest, when he comes to Baptize any Infant, do intend to do what the Church appoints him to do, the Baptisme is invalid or of none effect;
And yet they hold withal, that Unless the Priest, when he comes to Baptise any Infant, do intend to do what the Church appoints him to do, the Baptism is invalid or of none Effect;
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albeit he use the Formal Words of Baptisme, and apply the Sacramental element to the body of the Infant presented by the solemn prayers of the Church, or Congregation present.
albeit he use the Formal Words of Baptism, and apply the Sacramental element to the body of the Infant presented by the solemn Prayers of the Church, or Congregation present.
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] and the washing of the body in water, there must be Interior mentis intentio, the internal Intention of the Priests minde, must joyntly concur with the Word and Sacrament,
] and the washing of the body in water, there must be Interior mentis Intentio, the internal Intention of the Priests mind, must jointly concur with the Word and Sacrament,
So that how well soever the Parents, the Friends and neighbours assembled demean themselves, at or before the performance of this Sacred Act, yet every Infant brought to the Sacred Laver may be Two Wayes remedilesly prejudiced by the Priest, to the ruine of its soul or losse of salvation.
So that how well soever the Parents, the Friends and neighbours assembled demean themselves, At or before the performance of this Sacred Act, yet every Infant brought to the Sacred Laver may be Two Ways remedilessly prejudiced by the Priest, to the ruin of its soul or loss of salvation.
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First, It may be deprived of the fruit or benefit of this Sacrament (which is by their Doctrine absolutely necessary to salvation) by the meer negligence or carelesnesse of the Priest,
First, It may be deprived of the fruit or benefit of this Sacrament (which is by their Doctrine absolutely necessary to salvation) by the mere negligence or carelessness of the Priest,
As in Case he be so wickedly disposed, as secretly to subtract or withdraw his Intention by any interposed condition or Limitation though not expressed, the Baptisme is invalid, or of no effect.
As in Case he be so wickedly disposed, as secretly to subtract or withdraw his Intention by any interposed condition or Limitation though not expressed, the Baptism is invalid, or of no Effect.
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To give you One of their own Instances or Ruled Cases. If one should come to one of their Priests and request him to baptize such a mans child, naming his Parents,
To give you One of their own Instances or Ruled Cases. If one should come to one of their Priests and request him to baptise such a men child, naming his Parents,
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And yet their later Doctors are in this point more Rigid then the ancient were, which lived not long after the Council of Florence. For Thomas of Aquine, the great Master of the modern Jesuites, required only an habitual Intention, his Scholars, the Jesuites, alwayes required a virtual Intention, which is more then an habitual.
And yet their later Doctors Are in this point more Rigid then the ancient were, which lived not long After the Council of Florence. For Thomas of Aquinas, the great Master of the modern Jesuits, required only an habitual Intention, his Scholars, the Jesuits, always required a virtual Intention, which is more then an habitual.
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Again, whereas some of their Doctors in Ages past did think it a Probable Opinion, which might without Censure of impietie be believed, that in Case ordinary Priests were negligent or otherwise defective in the administration of the Sacraments;
Again, whereas Some of their Doctors in Ages past did think it a Probable Opinion, which might without Censure of impiety be believed, that in Case ordinary Priests were negligent or otherwise defective in the administration of the Sacraments;
And Soto, another great Doctor, who was present at the Council of Trent, peremptorily denies all relief or remedy from Christ to any Infant, in Case the Priest will be so wicked,
And Soto, Another great Doctor, who was present At the Council of Trent, peremptorily Denies all relief or remedy from christ to any Infant, in Case the Priest will be so wicked,
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If the Priest purpose to remit his sins by Baptism, they are remitted by Christ: if he purpose not to remit them, but to retain them, they are not remitted, but retained by Christ.
If the Priest purpose to remit his Sins by Baptism, they Are remitted by christ: if he purpose not to remit them, but to retain them, they Are not remitted, but retained by christ.
as generally necessary to salvation, the Romish Church presseth Three other upon all Lay-People, as necessary unto their salvation, Ex necessitate praecepti, that is, they are bound in duty to receive them,
as generally necessary to salvation, the Romish Church Presseth Three other upon all Lay people, as necessary unto their salvation, Ex necessitate Precepts, that is, they Are bound in duty to receive them,
For all other Governors of humane Societies, whether Ecclesiastick or Civil, have only a Negative voice, which if they do not expresly use, their silence is interpreted for a Grant,
For all other Governors of humane Societies, whither Ecclesiastic or Civil, have only a Negative voice, which if they do not expressly use, their silence is interpreted for a Grant,
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yet if he be pleased by secret Condition, or tacit Limitation to withdraw the Consent of mind or spirit from his external act or words pronounced by him;
yet if he be pleased by secret Condition, or tacit Limitation to withdraw the Consent of mind or Spirit from his external act or words pronounced by him;
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and of this Sacrament the Intention of the Bishop or Prelate which administreth it, is an Essential part. If the Bishop either through negligence or malitiousness do not afford his secret Intention or consent, the ordination of the Priest is invalid:
and of this Sacrament the Intention of the Bishop or Prelate which administereth it, is an Essential part. If the Bishop either through negligence or Maliciousness do not afford his secret Intention or consent, the ordination of the Priest is invalid:
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5. And here by the way you may inform your selves, why such as are contented in all points to believe as the Romish Church believeth, have their own Priests or Prelates in such esteem or estimation as no other people besides have their lawful Governors.
5. And Here by the Way you may inform your selves, why such as Are contented in all points to believe as the Romish Church Believeth, have their own Priests or Prelates in such esteem or estimation as no other people beside have their lawful Governors.
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Other gods, whom they conceived to be the Authors or distributers of things good and comfortable, they adored or honoured with propitiatory Sacrifices.
Other God's, whom they conceived to be the Authors or distributers of things good and comfortable, they adored or honoured with propitiatory Sacrifices.
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For his malitious or fraudulent withdrawing of his Intention from the Sacrament, may procure them greater losse or harm then the Heathen could conceive their angry or wreakful gods could work them.
For his malicious or fraudulent withdrawing of his Intention from the Sacrament, may procure them greater loss or harm then the Heathen could conceive their angry or wreakful God's could work them.
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The other kind of Sacrifices, to wit, Propitiatorie, the people committed to his charge will be willing to exhibit to the Romish Priest, that he may be the more diligent, circumspect and attentive,
The other kind of Sacrifices, to wit, Propitiatory, the people committed to his charge will be willing to exhibit to the Romish Priest, that he may be the more diligent, circumspect and attentive,
whilest he administreth the Sacraments, seeing upon supposal or presumption of his diligence, or Intention in this business, they hope for a greater blessing then the heathens expected from their good or favourable gods.
whilst he administereth the Sacraments, seeing upon supposal or presumption of his diligence, or Intention in this business, they hope for a greater blessing then the Heathens expected from their good or favourable God's.
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First, The Intention of the Prelate or the Bishop necessary by their doctrine for conferring the Order of the Priesthood, and for the efficacie of the Sacrament of Confirmation.
First, The Intention of the Prelate or the Bishop necessary by their Doctrine for conferring the Order of the Priesthood, and for the efficacy of the Sacrament of Confirmation.
and of Extreme Unction, we need not be afraid or ashamed to Charge their Doctrine in making the Intention of the Priest or Minister of the Sacrament to be an Essential part of the Sacrament, with nursing a perpetual distrust or doubt, not only of salvation or perseverance in Grace;
and of Extreme Unction, we need not be afraid or ashamed to Charge their Doctrine in making the Intention of the Priest or Minister of the Sacrament to be an Essential part of the Sacrament, with nursing a perpetual distrust or doubt, not only of salvation or perseverance in Grace;
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but with distrust or Doubt, whether men have the ordinary Meanes for attaining unto the First or Second Grace. For of these Meanes they can be no more certain, no better assured then they are of the Priests Intention.
but with distrust or Doubt, whither men have the ordinary Means for attaining unto the First or Second Grace. For of these Means they can be no more certain, no better assured then they Are of the Priests Intention.
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6. The Second Point which I undertook to shew you was, How some in Reformed Churches by seeking the Cure of this maladie (to wit, Doubt or distrust of salvation) by the Contrary, did conceive a doctrine which either nurseth a Doubt or distrust, not of salvation only,
6. The Second Point which I undertook to show you was, How Some in Reformed Churches by seeking the Cure of this malady (to wit, Doubt or distrust of salvation) by the Contrary, did conceive a Doctrine which either Nurses a Doubt or distrust, not of salvation only,
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but of meanes necessarie unto it, as bad or worse then the former Doubt of the Romish Church, or else occasioneth a Presumption in many which is worse then both.
but of means necessary unto it, as bad or Worse then the former Doubt of the Romish Church, or Else occasioneth a Presumption in many which is Worse then both.
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The doctrine which they conceived to be the fittest medicine for curing the Romish Maladie (to wit, distrust or Doubt of salvation) was, The Certainty or Assurance of salvation; That Fides was Fiducia: That Faith did include a certainty of salvation, which if every man could assume, none should Doubt or distrust of salvation.
The Doctrine which they conceived to be the Fittest medicine for curing the Romish Malady (to wit, distrust or Doubt of salvation) was, The Certainty or Assurance of salvation; That Fides was Fiducia: That Faith did include a certainty of salvation, which if every man could assume, none should Doubt or distrust of salvation.
Mistake me not, I pray, as if I did absolutely deny or condemn this Doctrine, which I acknowledge to be wholsome and true in its Time and Place, I only mislike the mis-placing or mis-application of this Truth.
Mistake me not, I pray, as if I did absolutely deny or condemn this Doctrine, which I acknowledge to be wholesome and true in its Time and Place, I only mislike the misplacing or misapplication of this Truth.
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But how or wherein hath this Doctrinal Truth, concerning The Certaintie or Full Assurance of Faith been mis-placed by some Writers of Reformed Churches?
But how or wherein hath this Doctrinal Truth, Concerning The Certainty or Full Assurance of Faith been misplaced by Some Writers of Reformed Churches?
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In this especially, That they have taught or maintained this NONLATINALPHABET, this Full Assurance (or Certitudo Fidei, which is somewhat more then NONLATINALPHABET) to be as Essential to the Nature of Faith, of that Faith which distinguisheth a Christian from an Infidel,
In this especially, That they have taught or maintained this, this Full Assurance (or Certitudo Fidei, which is somewhat more then) to be as Essential to the Nature of Faith, of that Faith which Distinguisheth a Christian from an Infidel,
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or a Faithful man from a Reprobate, as the Intention of the Priest, is, by the Doctrine of the Romish Church, to the Essence or efficacie of the Sacrament.
or a Faithful man from a Reprobate, as the Intention of the Priest, is, by the Doctrine of the Romish Church, to the Essence or efficacy of the Sacrament.
Such an Essential Propertie would they have This Certaintie of salvation to be of true Faith, that, whosoever doth truly believe must be Certain of his salvation;
Such an Essential Property would they have This Certainty of salvation to be of true Faith, that, whosoever does truly believe must be Certain of his salvation;
Now this Negative or Exclusive Interpretation of this place of St. Paul, as if all were Reprobates or without hope, which one time or other (after meanes of salvation have been offered) cannot assure themselves of their present estate in Grace or Salvation, hath more deeply wounded the Consciences of private men,
Now this Negative or Exclusive Interpretation of this place of Saint Paul, as if all were Reprobates or without hope, which one time or other (After means of salvation have been offered) cannot assure themselves of their present estate in Grace or Salvation, hath more deeply wounded the Consciences of private men,
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And the Doctrine is for this reason the more to be misliked, for that it specially wounds such as are of an humble and dejected spirit, and most afraid to offend God either by unbelief, or by misdeeds.
And the Doctrine is for this reason the more to be misliked, for that it specially wounds such as Are of an humble and dejected Spirit, and most afraid to offend God either by unbelief, or by misdeeds.
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or cast upon you, from the Confluence of these two Errors mentioned, The One, which makes The Certaintie of Salvation an Essential or reciprocal Property of Faith;
or cast upon you, from the Confluence of these two Errors mentioned, The One, which makes The Certainty of Salvation an Essential or reciprocal Property of Faith;
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which is indeed but a Branch of another usual Error (of which I must request and admonish you to beware, in whomsoever you find it) of them, Who divide all mankind without Limitation into two ranks, into sheep or goats, Reprobates.
which is indeed but a Branch of Another usual Error (of which I must request and admonish you to beware, in whomsoever you find it) of them, Who divide all mankind without Limitation into two ranks, into sheep or Goats, Reprobates.
Take it then Thus. If it were a Truth to be taught, or if it be taken as true, That whosoever doth not attain unto the Certaintie of Salvation, is none of the Elect;
Take it then Thus. If it were a Truth to be taught, or if it be taken as true, That whosoever does not attain unto the Certainty of Salvation, is none of the Elect;
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Then, All such, as have heard the Word preached, and received the Sacraments, and are not as yet assured that they are in the Estate of Grace or number of the Elect, must of necessitie doubt whether there be any possibility left for them to attain unto such an Estate;
Then, All such, as have herd the Word preached, and received the Sacraments, and Are not as yet assured that they Are in the Estate of Grace or number of the Elect, must of necessity doubt whither there be any possibility left for them to attain unto such an Estate;
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I know the usual Reply to this Objection is, That albeit some men be irreversibly appointed to death eternal before they be made part-takers of life temporal;
I know the usual Reply to this Objection is, That albeit Some men be irreversibly appointed to death Eternal before they be made partakers of life temporal;
for if it still be true (as the former Doctrine supposeth) that some men, the farre greater part of men, which hear the Word preached, are irreversibly ordained to death, every man, which as yet apprehends not his own estate in Grace,
for if it still be true (as the former Doctrine Supposeth) that Some men, the Far greater part of men, which hear the Word preached, Are irreversibly ordained to death, every man, which as yet apprehends not his own estate in Grace,
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or his Ordination to life eternal, cannot be Certain, must still doubt, whether he be or ever shall be in the number of them, which are or shall be irreversibly ordained to life.
or his Ordination to life Eternal, cannot be Certain, must still doubt, whither he be or ever shall be in the number of them, which Are or shall be irreversibly ordained to life.
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The Romish Church did never deny, but that the Priest may actually or virtually intend to do what the Church appoints him to do, when he administreth the Sacraments.
The Romish Church did never deny, but that the Priest may actually or virtually intend to do what the Church appoints him to do, when he administereth the Sacraments.
And yet, in as much as they teach withall, That if he do not intend to do as the Church of Christ appoints him to do, the Sacramental Act is void, we hence justly charge their doctrine with breeding or nursing continual Distrust or Doubt of Salvation.
And yet, in as much as they teach withal, That if he do not intend to do as the Church of christ appoints him to do, the Sacramental Act is void, we hence justly charge their Doctrine with breeding or nursing continual Distrust or Doubt of Salvation.
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or irreversibly destinated to death before they were born, God should with-hold or withdraw his Purpose or Intention of Salvation from farre more hearers of the Word and partakers of the Sacraments,
or irreversibly destinated to death before they were born, God should withhold or withdraw his Purpose or Intention of Salvation from Far more hearers of the Word and partakers of the Sacraments,
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But even this Perswasion it self, if it be immature, or conceived before its time, doth secretly nurse A Presumption, which is far worse then Doubt or distrust of salvation:
But even this Persuasion it self, if it be immature, or conceived before its time, does secretly nurse A Presumption, which is Far Worse then Doubt or distrust of salvation:
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For, suppose A man, which is to day strongly perswaded of his present Estate in saving Grace, and certain of his salvation, should to morrow or the next day fall into some grosse or grievous sin,
For, suppose A man, which is to day strongly persuaded of his present Estate in Saving Grace, and certain of his salvation, should to morrow or the next day fallen into Some gross or grievous since,
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it is No Assurance of Faith, No true Confidence but Presumption. Or, if his former Confidence or Assurance upon consciousness of new sins fail or abate:
it is No Assurance of Faith, No true Confidence but Presumption. Or, if his former Confidence or Assurance upon consciousness of new Sins fail or abate:
then the consciousness of foul and grievous sins is of Rejection or Reprobation, if it were true that every man is at all times either in the state or condition of an Elect person or a Reprobate. For, The Rule of life and Faith is as plain and peremptory, that no Adulterer, no murtherer, no foul or grievous offender shall enter into the Kingdom of Heaven, as it is, That all such as live a godly and a sober life shall enter into it.
then the consciousness of foul and grievous Sins is of Rejection or Reprobation, if it were true that every man is At all times either in the state or condition of an Elect person or a Reprobate. For, The Rule of life and Faith is as plain and peremptory, that no Adulterer, no murderer, no foul or grievous offender shall enter into the Kingdom of Heaven, as it is, That all such as live a godly and a Sobrium life shall enter into it.
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Seeing the heart of man is more deceitful or more deceivable in its perswasions or Judgement of its good deeds or resolutions then in its apprehension of grosser facts committed by us.
Seeing the heart of man is more deceitful or more deceivable in its persuasions or Judgement of its good Deeds or resolutions then in its apprehension of grosser facts committed by us.
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And for this Reason I cannot perswade my self, That any man which hath any sense or feeling of True Religion or rightly understands himself in these or the like Points, can, in the consciousness of grosse and fouler sins rest perswaded that he is in the same Estate of Grace wherein he was,
And for this Reason I cannot persuade my self, That any man which hath any sense or feeling of True Religion or rightly understands himself in these or the like Points, can, in the consciousness of gross and Fowler Sins rest persuaded that he is in the same Estate of Grace wherein he was,
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And yet to have such an hope were impossible unlesse he were perswaded that there is a Mean or middle Estate or condition between the estate and condition of the Elect and the Reprobates.
And yet to have such an hope were impossible unless he were persuaded that there is a Mean or middle Estate or condition between the estate and condition of the Elect and the Reprobates.
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Yet if he have embraced this opinion or perswasion before his soul were adorned with that golden chain of spiritual vertues, which St. Peter requires, 2 Pet. 1. whether for making our election sure in it self, or for assuring it unto us; This immature or misplaced perswasion may fill his soul with the self same presumption which the absolute infallibilitie of the present Romish Church doth breed or occasion in all such as beleeve it;
Yet if he have embraced this opinion or persuasion before his soul were adorned with that golden chain of spiritual Virtues, which Saint Peter requires, 2 Pet. 1. whither for making our election sure in it self, or for assuring it unto us; This immature or misplaced persuasion may fill his soul with the self same presumption which the absolute infallibility of the present Romish Church does breed or occasion in all such as believe it;
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But if you challenge a Romanist with some like practises, and tell him that he transgresseth the Law of God in those particulars as grossly as the Heathens do:
But if you challenge a Romanist with Some like practises, and tell him that he Transgresseth the Law of God in those particulars as grossly as the heathens doe:
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Our practises cannot be against the Law of God, seeing they are warranted by the authoritie of the Church and Pope, who is the faithful Interpreter of Gods Laws,
Our practises cannot be against the Law of God, seeing they Are warranted by the Authority of the Church and Pope, who is the faithful Interpreter of God's Laws,
In the like case, if you shall oppose a man that makes himself thus certain of his salvation before his time, in this or the like manner, Sir, you are as covetous,
In the like case, if you shall oppose a man that makes himself thus certain of his salvation before his time, in this or the like manner, Sir, you Are as covetous,
yet you shall find him as surely locked up in his sins, by this his immature perswasion of his own infallible estate in Grace, as the Romanist is by his Implicit Belief, or the Churches absolute Infallibilitie. So long as this Perswasion lasts, that he shall certainly enter into the Kingdom of Heaven, no Messenger of God shall ever perswade him, that he hath done,
yet you shall find him as surely locked up in his Sins, by this his immature persuasion of his own infallible estate in Grace, as the Romanist is by his Implicit Belief, or the Churches absolute Infallibility. So long as this Persuasion lasts, that he shall Certainly enter into the Kingdom of Heaven, no Messenger of God shall ever persuade him, that he hath done,
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And of all other fruits of this preposterous perswasion or misplaced Truth, this is the worst, that it makes men mistake their malice towards men (whose good parts or fame they envy) to be zeal towards God, or to his Truth.
And of all other fruits of this preposterous persuasion or misplaced Truth, this is the worst, that it makes men mistake their malice towards men (whose good parts or fame they envy) to be zeal towards God, or to his Truth.
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10. Unless Sathan had put this Fallacie upon some men in our times, it were impossible that they could sleep upon the consciousness of such uncivil behaviour as they use;
10. Unless Sathan had put this Fallacy upon Some men in our times, it were impossible that they could sleep upon the consciousness of such Uncivil behaviour as they use;
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or such unjust aspersions as they cast upon all others, without respect of persons, which dissent from them in Opinions often disputed between members of the same Church without dissension.
or such unjust Aspersions as they cast upon all Others, without respect of Persons, which dissent from them in Opinions often disputed between members of the same Church without dissension.
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And of all the Points in Divinity this day controverted in any Church, or betwixt the members of any Church, there is no one that doth naturally better brook diversitie of Opinions or acurate sifting without hazard of breaking the bond of Christian peace and charitie,
And of all the Points in Divinity this day controverted in any Church, or betwixt the members of any Church, there is no one that does naturally better brook diversity of Opinions or accurate sifting without hazard of breaking the bound of Christian peace and charity,
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For, Christian charity would presume that every man which hath his senses exercised in these or the like Points, is desirous to be as certain of his own Salvation or estate in Grace,
For, Christian charity would presume that every man which hath his Senses exercised in these or the like Points, is desirous to be as certain of his own Salvation or estate in Grace,
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and in humanity, rather to pity then to exasperate their brethrens weakness, which have not the skill or like Experience to conclude for themselves so well as they do;
and in humanity, rather to pity then to exasperate their Brothers' weakness, which have not the skill or like Experience to conclude for themselves so well as they do;
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And yet we see by woful experience, that the Contentions about these Points have been so bitter and so uncivil, that no Papist or other Adversary shall ever be able to say more against the Certaintie of Salvation or mens Irreversible Estate in Grace,
And yet we see by woeful experience, that the Contentions about these Points have been so bitter and so Uncivil, that no Papist or other Adversary shall ever be able to say more against the Certainty of Salvation or men's Irreversible Estate in Grace,
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or the Spirit of meekness, of sobrietie and Christian charitie; every man that hath any branch of the Spirit of Grace implanted in him, may conclude without sin, that many which contend most earnestly for Absolute perseverance in it, either never had this Grace, or else are totally fallen from it.
or the Spirit of meekness, of sobriety and Christian charity; every man that hath any branch of the Spirit of Grace implanted in him, may conclude without since, that many which contend most earnestly for Absolute perseverance in it, either never had this Grace, or Else Are totally fallen from it.
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11. The Third Point proposed was the Golden Mean which the Church of England mainteins as opposite to these Contrary Extremes; but most consonant to the Evangelical Truth.
11. The Third Point proposed was the Golden Mean which the Church of England mainteins as opposite to these Contrary Extremes; but most consonant to the Evangelical Truth.
or a Christian from a meer natural man, doth necessarily include a Certaintie or full Assurance in it. It must be without wavering, without distrust or Doubt.
or a Christian from a mere natural man, does necessarily include a Certainty or full Assurance in it. It must be without wavering, without distrust or Doubt.
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These (questionless) must be Points Fundamental, and such is that, That the Son of God did die for us, that he did fully pay the price of our Redemption.
These (questionless) must be Points Fundamental, and such is that, That the Son of God did die for us, that he did Fully pay the price of our Redemption.
that he hath redeemed all mankind. He that firmly and constantly believes this Proposition, in some respect universal [ The Son of God did die for all men ] can never doubt or waver in Faith,
that he hath redeemed all mankind. He that firmly and constantly believes this Proposition, in Some respect universal [ The Son of God did die for all men ] can never doubt or waver in Faith,
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12. Sure I am, that the Church our Mother doth teach us to begin our Faith or Assurance from the General, Christ died for All men, he hath redeemed all mankind, And this General She grounds upon that Saying of our Saviour, John 3. 16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
12. Sure I am, that the Church our Mother does teach us to begin our Faith or Assurance from the General, christ died for All men, he hath redeemed all mankind, And this General She grounds upon that Saying of our Saviour, John 3. 16. God so loved the world, that he gave his only begotten Son, that whosoever Believeth in him should not perish, but have everlasting life.
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13. But when we are taught to beleive that Christ died as well for every one of us as he died for any, we are bound to beleive, not only that he shed as much blood for every one of us,
13. But when we Are taught to believe that christ died as well for every one of us as he died for any, we Are bound to believe, not only that he shed as much blood for every one of us,
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as he did for St. Peter or St. Paul; but that he shed as much blood for every one of us as he did for all men. That he paid as great a price for my redemption,
as he did for Saint Peter or Saint Paul; but that he shed as much blood for every one of us as he did for all men. That he paid as great a price for my redemption,
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Had the whole stream of his blood been much greater then it was, if it had been of value less then infinite, it could not have payed the price of one mans redemption;
Had the Whole stream of his blood been much greater then it was, if it had been of valve less then infinite, it could not have paid the price of one men redemption;
Were this apprehension or belief of the infinite and undivided love of God in Christ toward all and every man, rightly planted in mans heart, it would bring forth the fruits of Love;
Were this apprehension or belief of the infinite and undivided love of God in christ towards all and every man, rightly planted in men heart, it would bring forth the fruits of Love;
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14. To conclude all concerning The right ordering or placing of that Certaintie or full assurance, which is conteined in our belief of Christs Death and Passion.
14. To conclude all Concerning The right ordering or placing of that Certainty or full assurance, which is contained in our belief of Christ Death and Passion.
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Upon this Foundation or Assurance of Faith, our Apostle builds another, Rom. 5. 9, 10. Much more then being now justified by his blood, we shall be saved from wrath through him.
Upon this Foundation or Assurance of Faith, our Apostle builds Another, Rom. 5. 9, 10. Much more then being now justified by his blood, we shall be saved from wrath through him.
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as of Election, Reprobation, &c. Whilest we labour to plough up your hearts for the fit receiving of this Seed of Faith, we must not baulk that saying of St. John, 1 Ep. 3. 3. Every man that hath this hope in him, purifieth himself as he is pure.
as of Election, Reprobation, etc. Whilst we labour to plough up your hearts for the fit receiving of this Seed of Faith, we must not balk that saying of Saint John, 1 Epistle 3. 3. Every man that hath this hope in him, Purifieth himself as he is pure.
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The Fourth Sermon upon this Text. ROMANS 2. 1. Therefore, Thou art inexcusable, O man, whosoever thou art that Judgest, &c. The Author, Chapt. 38. propounded Three Points.
The Fourth Sermon upon this Text. ROMAN 2. 1. Therefore, Thou art inexcusable, Oh man, whosoever thou art that Judges, etc. The Author, Chapter 38. propounded Three Points.
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] he omitteth, having other-where spoken to that Point, and Particularly, Fol. 3342, 3688. of this Book. He proceeds here to The Third Point, viz. [ How Jews, Papists, Protestants, evidently condemn themselves,
] he omitteth, having otherwhere spoken to that Point, and Particularly, Fol. 3342, 3688. of this Book. He proceeds Here to The Third Point, viz. [ How jews, Papists, Protestants, evidently condemn themselves,
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How beit even this Imagination of many gods (or the worshipping of many imaginary gods) was but a Transfiguration or Transformation of the True and Only God into the similitude of those creatures,
How beit even this Imagination of many God's (or the worshipping of many imaginary God's) was but a Transfiguration or Transformation of the True and Only God into the similitude of those creatures,
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This was the very height of heathenish Idolatry, as our Apostle instructs us, Rom. 1. 23. They changed the glory of the incorruptible God, that is, of the only God, into an Image made like to corruptible man,
This was the very height of Heathenish Idolatry, as our Apostle instructs us, Rom. 1. 23. They changed the glory of the incorruptible God, that is, of the only God, into an Image made like to corruptible man,
and worshipped and served the Creature more than the Creator, who is blessed for ever, So then, the Transformation of the Divine Nature into unfit similitudes, is it, which must give us the True Scale or Scantling for measuring the haynousness of that sin which we call Idolatry.
and worshipped and served the Creature more than the Creator, who is blessed for ever, So then, the Transformation of the Divine Nature into unfit Similitudes, is it, which must give us the True Scale or Scantling for measuring the haynousness of that since which we call Idolatry.
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Yet are the Jews and Mahumetans notorious Idolaters, in that other main Branch, or rather Essential Root of Idolatry, that is, in worshipping their own Imaginations;
Yet Are the jews and Mahumetans notorious Idolaters, in that other main Branch, or rather Essential Root of Idolatry, that is, in worshipping their own Imaginations;
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whether Papists or Protestants) By our adherence to the Root of Idolatry, that is, the worshipping of Imaginations, or the Transformation of the Divine Nature into the similitude of our corrupt desires or affections.
whither Papists or Protestants) By our adherence to the Root of Idolatry, that is, the worshipping of Imaginations, or the Transformation of the Divine Nature into the similitude of our corrupt Desires or affections.
3. We of Reformed Churches rightly censure it as a Branch of heathenish Idolatry in the Romish Church, in that they teach the people to make solemn supplication unto Saints deceased,
3. We of Reformed Churches rightly censure it as a Branch of Heathenish Idolatry in the Romish Church, in that they teach the people to make solemn supplication unto Saints deceased,
Into this branch of Formal Idolatry they could not possibly slide, but through the other which properly consists in the Transformation or changing of the Divine Nature into the similitude of corruptible mans corrupt affections.
Into this branch of Formal Idolatry they could not possibly slide, but through the other which properly consists in the Transformation or changing of the Divine Nature into the similitude of corruptible men corrupt affections.
Now how deeply that very Church is tainted with this Idolatry, Her own Plea for practising the former Branch, in praying unto Saints, will give evidence against them.
Now how deeply that very Church is tainted with this Idolatry, Her own Plea for practising the former Branch, in praying unto Saints, will give evidence against them.
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or to make the manner of preferring Petitions unto Potentates, as a patern for preferring prayers and supplications unto the Almighty, is at the best but a Branch of Heathenism, A manifest transformation of the Divine Nature into the similitude of mortal man.
or to make the manner of preferring Petitions unto Potentates, as a pattern for preferring Prayers and supplications unto the Almighty, is At the best but a Branch of Heathenism, A manifest transformation of the Divine Nature into the similitude of Mortal man.
yet they commit abominable sacrilege which is equivalent to Idolatry in transforming the nature of the true God into the similitude of their own Imaginations.
yet they commit abominable sacrilege which is equivalent to Idolatry in transforming the nature of the true God into the similitude of their own Imaginations.
But besides all these I am to give you notice of some in Reformed Churches (and private Warning as occasion shall serve of some Writers in this Church where we live,
But beside all these I am to give you notice of Some in Reformed Churches (and private Warning as occasion shall serve of Some Writers in this Church where we live,
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But these Writers whom I mean, (as the Romanists object, and the Lutheranes prove) transform the Majestie and glory of the immortal God into the similitude of cruel Tyrans,
But these Writers whom I mean, (as the Romanists Object, and the Lutherans prove) transform the Majesty and glory of the immortal God into the similitude of cruel Tyrants,
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yea of such base and sordid Pedants (as the meanest amongst you would disdain, should have any authoritie over your children) that is, such as delight more in punishing and correcting them,
yea of such base and sordid Pedants (as the Meanest among you would disdain, should have any Authority over your children) that is, such as delight more in punishing and correcting them,
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For so some late Writers have expresly taught, That the Almighty maker of all things doth as immediately as primarily and directly ordain some men to damnation,
For so Some late Writers have expressly taught, That the Almighty maker of all things does as immediately as primarily and directly ordain Some men to damnation,
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So by the same irresistible Decree, he ordains others to be vessels of dishonour, for the manifestation of his Justice. As if the manifestation of his Justice punitive, or vengeance (for that Justice they mean) were as necessary from Eternity as the manifestation of his Mercy and Goodnesse.
So by the same irresistible decree, he ordains Others to be vessels of dishonour, for the manifestation of his justice. As if the manifestation of his justice punitive, or vengeance (for that justice they mean) were as necessary from Eternity as the manifestation of his Mercy and goodness.
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if not iust Occasion, yet colourable Pretence, and probability unto the Lutheran Churches, for breaking off all League or Amitie with some other Reformed Churches, because,
if not just Occasion, yet colourable Pretence, and probability unto the Lutheran Churches, for breaking off all League or Amity with Some other Reformed Churches, Because,
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as they conceived, either they did not agree with them in the worship of the same God, or transformed Gods nature into the similitude of his Enemie, into hatred and crueltie it self.
as they conceived, either they did not agree with them in the worship of the same God, or transformed God's nature into the similitude of his Enemy, into hatred and cruelty it self.
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Now the best way to stop their mouthes, or to make up that Breach which the Positions of some inconsiderate men have made, would be to disclaim their Opinions, as the most learned in other Reformed Churches have solemnly done.
Now the best Way to stop their mouths, or to make up that Breach which the Positions of Some inconsiderate men have made, would be to disclaim their Opinions, as the most learned in other Reformed Churches have solemnly done.
For so, that Great Light of the Heilderbergh Church, whilest it flourished, and he with it (for Both were in a manner extinguished together) being chalenged by two Jesuites that came to visit him, professing withall, that they would use the Lutheranes weapons to make their challenge good, For making God the Author of sin, did in the Close or issue stand upon this defence, That however this (perchance) might be Calvins Error, yet it was not Error Calvinistarum, no General Error of the Calvinists, as the Jesuite objected.
For so, that Great Light of the Heilderbergh Church, whilst it flourished, and he with it (for Both were in a manner extinguished together) being challenged by two Jesuits that Come to visit him, professing withal, that they would use the Lutherans weapons to make their challenge good, For making God the Author of since, did in the Close or issue stand upon this defence, That however this (perchance) might be Calvins Error, yet it was not Error Calvinistarum, no General Error of the Calvinists, as the Jesuit objected.
yet in this particular concerning Reprobation, he did rather accord with Cardinal Bellarmine (and many others in the Romish Church) then with Calvin himself.
yet in this particular Concerning Reprobation, he did rather accord with Cardinal Bellarmine (and many Others in the Romish Church) then with calvin himself.
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That he did not so well like of Calvines Opinion in this particular, or (at least) his manner of expressing his Opinion, there is no man of learning or understanding that wishes well either to the memory of Calvin, or to the weal of Reformed Churches, but will commend Paraeus his wisdom and ingenuity.
That he did not so well like of Calvines Opinion in this particular, or (At least) his manner of expressing his Opinion, there is no man of learning or understanding that wishes well either to the memory of calvin, or to the weal of Reformed Churches, but will commend Pareus his Wisdom and ingenuity.
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But that this Good Author, should like better of Cardinal Bellarmines Opinion, then of Calvines, in this Point, I for my part commend his Ingenuity more then his Judgment. For if as good a Scholar as Bellarmine was, would take the pains to examine his Opinion as strictly as he hath done Calvines, it would quickly appear, to be for Qualitie the very same,
But that this Good Author, should like better of Cardinal Bellarmines Opinion, then of Calvines, in this Point, I for my part commend his Ingenuity more then his Judgement. For if as good a Scholar as Bellarmine was, would take the pains to examine his Opinion as strictly as he hath done Calvines, it would quickly appear, to be for Quality the very same,
So this Opinion of Reprobation how harsh soever, yet whilest Calvin, Bradwardine, or perhaps St. Augustine did handle it, it was an Error only, or false Imagination.
So this Opinion of Reprobation how harsh soever, yet whilst calvin, Bradwardine, or perhaps Saint Augustine did handle it, it was an Error only, or false Imagination.
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They who now would make it a Fundamental Point of Faith, or insert it in their Catechismes, make it an Heresie or worse then an heresie, an idolatrous or blasphemous Imagination.
They who now would make it a Fundamental Point of Faith, or insert it in their Catechisms, make it an Heresy or Worse then an heresy, an idolatrous or blasphemous Imagination.
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6. But admit all of us were free from transformation of the Divine Nature; all of us Orthodoxal in matter of opinion concerning the Attributes of God or of Christ,
6. But admit all of us were free from transformation of the Divine Nature; all of us Orthodoxal in matter of opinion Concerning the Attributes of God or of christ,
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For, we may rob God of his honour no less then the Heathens or Infidels do, without any Idol or Image, without mis-forming or mis-picturing him in his Attributes.
For, we may rob God of his honour no less then the heathens or Infidels do, without any Idol or Image, without mis-forming or mis-picturing him in his Attributes.
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And our Apostle at the 22. verse of this Chapter hath made the robbing or despoiling God of his honour equivalent to that branch of Idolatry which consists in the adoration of Idols, Thou that abhorrest Idols, dost thou commit sacrilege, or dost thou rob God of his honour. The word in the Original extends to both, to all the branches of Idolatry.
And our Apostle At the 22. verse of this Chapter hath made the robbing or despoiling God of his honour equivalent to that branch of Idolatry which consists in the adoration of Idols, Thou that Abhorrest Idols, dost thou commit sacrilege, or dost thou rob God of his honour. The word in the Original extends to both, to all the branches of Idolatry.
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The Athenians esteemed little of either of these gods, but held Minerva in more esteem then the Sicilians did Ceres, or the Baeotians did Bacchus. What was the reason?
The Athenians esteemed little of either of these God's, but held Minerva in more esteem then the Sicilians did Ceres, or the Boeotians did Bacchus. What was the reason?
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Thus the Jews, who after their return from Babylon detained their Tithes and Offerings, were convinced by Gods Prophets, by God himself, who taught his Prophets thus to convince them, of as gross Idolatry as any Heathens had committed.
Thus the jews, who After their return from Babylon detained their Tithes and Offerings, were convinced by God's prophets, by God himself, who taught his prophets thus to convince them, of as gross Idolatry as any heathens had committed.
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For the Heathens made a conscience of spoiling their Gods, so did not Israel. That which their idolatrous Fore-fathers took from the true God, they offered unto the Queen of Heaven,
For the heathens made a conscience of spoiling their God's, so did not Israel. That which their idolatrous Forefathers took from the true God, they offered unto the Queen of Heaven,
First, That the sacrifices or solemn services, which the Heathens performed unto their several gods, were but as so many luxuriant branches or excrescences of their own corrupt desires,
First, That the Sacrifices or solemn services, which the heathens performed unto their several God's, were but as so many luxuriant branches or excrescences of their own corrupt Desires,
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or of secret references to themselves, we gather hence, That every Nation or Province did principally affect the service of that god or goddess, which in the common esteem of those ignorant times was best able to satisfie their longing desires,
or of secret references to themselves, we gather hence, That every nation or Province did principally affect the service of that god or goddess, which in the Common esteem of those ignorant times was best able to satisfy their longing Desires,
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Yet unto the Inhabitants of the Isle of Sicily there was in a manner but one goddess, that was Ceres, the supposed Patronesse of Corn. What was the reason?
Yet unto the Inhabitants of the Isle of Sicily there was in a manner but one goddess, that was Ceres, the supposed Patroness of Corn. What was the reason?
The same Devotion and serviceable respects which the Sicilians profest to Ceres, the Baeotians (a people of Greece) performed to Bacchus, the supposed Patron or Protector of Vines.
The same Devotion and serviceable respects which the Sicilians professed to Ceres, the Boeotians (a people of Greece) performed to Bacchus, the supposed Patron or Protector of Vines.
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Minerva was reputed the goddess of Wisdom, the nurse and foundress of those Arts and Sciences, wherein the Athenians (their territories being for Corn and Wine but barren) did most delight.
Minerva was reputed the goddess of Wisdom, the nurse and foundress of those Arts and Sciences, wherein the Athenians (their territories being for Corn and Wine but barren) did most delight.
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The Ancient Gaules (a people which inhabited that Country which we now call France, with the Netherlands, and those parts of Germany which are on this side the Rheine) were as peculiarly devoted unto Mercury, as the Sicilians were to Ceres, the Baeotians unto Bacchus, or the Athenians unto Minerva or Pallas. What was the reason?
The Ancient Gauls (a people which inhabited that Country which we now call France, with the Netherlands, and those parts of Germany which Are on this side the Rhine) were as peculiarly devoted unto Mercury, as the Sicilians were to Ceres, the Boeotians unto Bacchus, or the Athenians unto Minerva or Pallas. What was the reason?
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Other Cities and Provinces, whose livelihood and maintenance did consist (as the Netherlands now do) in traffick by Sea, had Neptune in greatest reverence and admiration.
Other Cities and Provinces, whose livelihood and maintenance did consist (as the Netherlands now do) in traffic by Sea, had Neptune in greatest Reverence and admiration.
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8. All these instances do clearly testifie, that the worshipping of every Idol or of the imaginary power which it represented, was but an excrescence or shute of some internal immoderate desire.
8. All these instances do clearly testify, that the worshipping of every Idol or of the imaginary power which it represented, was but an excrescence or shute of Some internal immoderate desire.
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Now as the Schools say, Ubi unum propter aliud, ibi unum tantum; He that desires Physick for healths sake only, desires his health rather then the Physick;
Now as the Schools say, Ubi Unum propter Aliud, There Unum Tantum; He that Desires Physic for healths sake only, Desires his health rather then the Physic;
Whence it will by good Logick follow, that he which is most covetous, is the greatest Idolater in this kind, that is, the greatest server of Mammon, albeit he do not serve him in or by an Idol or Image.
Whence it will by good Logic follow, that he which is most covetous, is the greatest Idolater in this kind, that is, the greatest server of Mammon, albeit he do not serve him in or by an Idol or Image.
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So he that robs God of his honour (whether by positive sacrilege, or by detention of that from him which is his due) though this he do without an Image or an Idol to be his partner, is as great an Idolater as the Heathens were.
So he that robs God of his honour (whither by positive sacrilege, or by detention of that from him which is his endue) though this he do without an Image or an Idol to be his partner, is as great an Idolater as the heathens were.
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9. If Merchants or Tradesmen be as greedily set upon their gain as the Heathen Gauls were, which offered sacrifice unto Mercury, they are no less greivous Idolaters then they were.
9. If Merchant's or Tradesmen be as greedily Set upon their gain as the Heathen Gauls were, which offered sacrifice unto Mercury, they Are no less grievous Idolaters then they were.
And so much of our love and heart as is withdrawn and alienated from God, is a detention or robbing him of his honour, it skils not much on whom it be bestowed,
And so much of our love and heart as is withdrawn and alienated from God, is a detention or robbing him of his honour, it skills not much on whom it be bestowed,
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or to work their own advantage out of their brethrens miseries or necessities, they transgresse the second great Commandement as grievously as the Heathen did, the sum whereof you know is, to love our Neighbors as our selves, to do to all as we desire to be done unto.
or to work their own advantage out of their Brothers' misery's or necessities, they transgress the second great Commandment as grievously as the Heathen did, the sum whereof you know is, to love our Neighbours as our selves, to do to all as we desire to be done unto.
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unless it be in point of Faith and Opinion? But these we know without correspondencie in practise of good life, will be so farre from justifying us in respect of the Heathens or Infidels, that they will more deeply condemn us.
unless it be in point of Faith and Opinion? But these we know without correspondency in practice of good life, will be so Far from justifying us in respect of the heathens or Infidels, that they will more deeply condemn us.
and the greivances, which befal them from the corruptions of Courts appointed to do them right (whether these be Civil or Ecclesiastick) were put in the contrary Scale, it would be hard to determine,
and the grievances, which befall them from the corruptions of Courts appointed to do them right (whither these be Civil or Ecclesiastic) were put in the contrary Scale, it would be hard to determine,
And if the remedie prove worse then the disease, what hope of health? As for drunkenness, ryot and other prophaneness, these were not so rife in many Heathen Nations,
And if the remedy prove Worse then the disease, what hope of health? As for Drunkenness, riot and other profaneness, these were not so rife in many Heathen nations,
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and yet I pray God that the sins of the Pulpit and of the Printing-house may be found much lighter then the sins of the Play-house or the Tavern, &c. when the great Moderator of Heaven and Earth shall weigh them in the Balance of his un-erring Justice.
and yet I pray God that the Sins of the Pulpit and of the Printing-house may be found much lighter then the Sins of the Playhouse or the Tavern, etc. when the great Moderator of Heaven and Earth shall weigh them in the Balance of his unerring justice.
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Whereas many popular Sermons and Treatises, albeit ful stuft with Characters of more then Heathenish pride, hatred, malice, sedition and scurrilitie pass for currant amongst the factions Consorts,
Whereas many popular Sermons and Treatises, albeit full stuffed with Characters of more then Heathenish pride, hatred, malice, sedition and scurrility pass for currant among the factions Consorts,
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But in this publick and farre spreading licentiousness of tongues and pens in bitter invectives against their brethren, in audacious libelling against lawful Superiors, no Age before the Art of Printing was invented could, no State or Nation since the invention of that Art hath exceeded or may compare with those times wherein,
But in this public and Far spreading licentiousness of tongues and pens in bitter invectives against their brothers, in audacious libeling against lawful Superiors, no Age before the Art of Printing was invented could, no State or nation since the invention of that Art hath exceeded or may compare with those times wherein,
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If the Heathens were prophane, were covetous, were dissolute, licentious or disobedient, what great matter is it? they never heard of A Redemption from this vain conversation to be purchased at so high a rate as with the pretious blood of the only Son of God:
If the heathens were profane, were covetous, were dissolute, licentious or disobedient, what great matter is it? they never herd of A Redemption from this vain Conversation to be purchased At so high a rate as with the precious blood of the only Son of God:
But we ever since we learned the ten Commandements and our Creed, have been hedged in on the right hand and on the left, on the right hand with hopes of a most blessed everlasting life, on the left hand with fear of an endless and never-dying death:
But we ever since we learned the ten commandments and our Creed, have been hedged in on the right hand and on the left, on the right hand with hope's of a most blessed everlasting life, on the left hand with Fear of an endless and never-dying death:
so much licentiousness in the wayes of death, is, because we Preachers do not maintain that double hedge which Christ hath set us for keeping us in order, that is, we do not press the fear of death and hope of life everlasting,
so much licentiousness in the ways of death, is, Because we Preachers do not maintain that double hedge which christ hath Set us for keeping us in order, that is, we do not press the Fear of death and hope of life everlasting,
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God grant you docile hearts, and me the Spirit of Grace and Understanding for rectifying your hopes and fears of your final reward in that last and dreadful Day.
God grant you docile hearts, and me the Spirit of Grace and Understanding for rectifying your hope's and fears of your final reward in that last and dreadful Day.
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And the Admonitions or Presages of wise Governors, whether Temporal or Ecclesiastick, sink deeper into sober hearts, being uttered upon their death-beds,
And the Admonitions or Presages of wise Governors, whither Temporal or Ecclesiastic, sink Deeper into Sobrium hearts, being uttered upon their deathbeds,
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who had been the chief Protector of the Kingdom of Judah, A Foster-Father unto the present King, The Restorer of Davids Line, when it did hang but by one slender thred,
who had been the chief Protector of the Kingdom of Judah, A Foster-Father unto the present King, The Restorer of Davids Line, when it did hang but by one slender thread,
Third, The discussion of such Cases of Conscience or controversed Divinity as are naturally emergent out of the Mystical or Literal sense, and are useful for this present or future Ages.
Third, The discussion of such Cases of Conscience or controversed Divinity as Are naturally emergent out of the Mystical or Literal sense, and Are useful for this present or future Ages.
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That apparently was the dayes of King Joash, Heir and Successor unto Ahaziah King of Judah, who was next Successor save one unto good Jehoshaphat, by lineal direct descent;
That apparently was the days of King Joash, Heir and Successor unto Ahaziah King of Judah, who was next Successor save one unto good Jehoshaphat, by lineal Direct descent;
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but no Successor at all to him in vertue, or goodness, or happiness of Government For Ahaziah was Pessimi patris haud melier proles, a very wicked son of a most wicked father,
but no Successor At all to him in virtue, or Goodness, or happiness of Government For Ahaziah was Pessimi patris haud melier proles, a very wicked son of a most wicked father,
But Joash the Orphan Son of Ahaziah hath the Testimonie of the Spirit of God, That he ruled well whilst Jehiiada the High-Priest did live, 2 King. 12. 2. And his zeal to the House of the Lord (recorded at large in this chapter,
But Joash the Orphan Son of Ahaziah hath the Testimony of the Spirit of God, That he ruled well while Jehiiada the High-Priest did live, 2 King. 12. 2. And his zeal to the House of the Lord (recorded At large in this chapter,
as also in the 2 Kings 12. 4.) was so great, as more could not be expected or conceived, either of Jehoshaphat, Hezekiah, or good Josiah. And thus he continued from the seventh year of his Age until the five or six and thirtieth at the least.
as also in the 2 Kings 12. 4.) was so great, as more could not be expected or conceived, either of Jehoshaphat, Hezekiah, or good Josiah. And thus he continued from the seventh year of his Age until the five or six and thirtieth At the least.
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This present King Joash begun and continued his Reign for thirty years or thereabouts in the spirit, but ended in the flesh (or rather in blood) leaving a perpetual stain upon the Throne and Race of David. This strange Apostacie or Revolt argues, that his fore-mentioned goodness and zeal unto the House of the Lord was Adventitious,
This present King Joash begun and continued his Reign for thirty Years or thereabouts in the Spirit, but ended in the Flesh (or rather in blood) leaving a perpetual stain upon the Throne and Raze of David. This strange Apostasy or Revolt argues, that his forementioned Goodness and zeal unto the House of the Lord was Adventitious,
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And the Spirit of the Lord came upon (or cloathed) Zechariah the Son of Iehoiada the Priest, who stood above the people and said unto them, Thus saith God:
And the Spirit of the Lord Come upon (or clothed) Zechariah the Son of Jehoiada the Priest, who stood above the people and said unto them, Thus Says God:
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But for the present he did visit both the King and his Princes most remarkably, by an unexpected Army of the Syrians, unto whose Idolatrous Rites they had now conformed themselves, complying too well with them,
But for the present he did visit both the King and his Princes most remarkably, by an unexpected Army of the Syrians, unto whose Idolatrous Rites they had now conformed themselves, complying too well with them,
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But here the Polititian will reply, That the Syrians did upon other occasions intend to do some mischeif to the King, the Princes and People of Judah. For it was never unusual to that Nation to vex or molest Israel or Judah; — Nunc, olim, quocun { que } dabant se tempore vires:
But Here the Politician will reply, That the Syrians did upon other occasions intend to do Some mischief's to the King, the Princes and People of Judah. For it was never unusual to that nation to vex or molest Israel or Judah; — Nunc, Once, quocun { que } dabant se tempore vires:
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as indeed we need not, for the point is so plainly and punctually set down by the pen-man of this Book from verse 23. to the 26. as it needs no Comment, no paraphrase or marginal conjecture, any of which would rather soyl then clear the meaning of the Text.) And it came to passe at the revolution of the year, that the hoast of Syria came up against him,
as indeed we need not, for the point is so plainly and punctually Set down by the penman of this Book from verse 23. to the 26. as it needs no Comment, no Paraphrase or marginal conjecture, any of which would rather soil then clear the meaning of the Text.) And it Come to pass At the revolution of the year, that the host of Syria Come up against him,
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Secondly, There lies open a spacious field for such as affect to expatiate in Common Places or dilate upon that Old Maxim, Laici semper sunt infensi Clericis, to tax the inveterate enmity of secular men against the Clergie. Whose violent out burstings into Prodigious Outrages, did never more clearly appear then in the wicked suggestions of the Princes of Iudah, unto infortunate King Joash, against this Godly High-Priest Zechariah for his zeal unto the House and service of the God of their Fore-fathers.
Secondly, There lies open a spacious field for such as affect to expatiate in Common Places or dilate upon that Old Maxim, Laici semper sunt infensi Clericis, to Tax the inveterate enmity of secular men against the Clergy. Whose violent out burstings into Prodigious Outrages, did never more clearly appear then in the wicked suggestions of the Princes of Iudah, unto infortunate King Joash, against this Godly High-Priest Zechariah for his zeal unto the House and service of the God of their Forefathers.
But however the like prodigious cruelty had not been exemplified before this time, yet in many later ages, the Prelacie or Clergie have not come an inch short of these Lay-Princes in working and animating Kings and supream Magistrates to exercise like tyranny,
But however the like prodigious cruelty had not been exemplified before this time, yet in many later ages, the Prelacy or Clergy have not come an inch short of these Lay-Princes in working and animating Kings and supreme Magistrates to exercise like tyranny,
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The Histories almost of all Ages and Nations, since the death of Maurice the Emperor unto this last Generation, will be ready to testifie, whensoever they shall be heard or read, more then I have said, against the Romish Hierarchy, whose continual practises have been, to make Christian Kings the Executioners of their furious spleen against their own Clergie, or neighbor Princes;
The Histories almost of all Ages and nations, since the death of Maurice the Emperor unto this last Generation, will be ready to testify, whensoever they shall be herd or read, more then I have said, against the Romish Hierarchy, whose continual practises have been, to make Christian Kings the Executioners of their furious spleen against their own Clergy, or neighbour Princes;
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or to stirre up the rebellion of Lay-subjects, against all such of their Leige-Lords or Soveraigns as would not submit themselves, their Crowns and Dignities,
or to stir up the rebellion of Lay subjects, against all such of their Leige-Lords or Sovereigns as would not submit themselves, their Crowns and Dignities,
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As there seldom have been any very Good Kings, or extraordinary happy in their Government (whether in the line of David, or in Christian Monarchies) without advice and assistance of a Learned and Religious Clergie;
As there seldom have been any very Good Kings, or extraordinary happy in their Government (whither in the line of David, or in Christian Monarchies) without Advice and assistance of a Learned and Religious Clergy;
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Now the special and safe guard which they can entertain for their souls and consciences is, to lay to heart the Examples of Gods dealing with former Princes, with the Kings of Judah especially, according to the esteem or reverence,
Now the special and safe guard which they can entertain for their Souls and Consciences is, to lay to heart the Examples of God's dealing with former Princes, with the Kings of Judah especially, according to the esteem or Reverence,
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5. Another special meanes to secure even Greatest Monarches from falling into Gods wrath or revenging hand, is, not to hearken unto, not to meditate too much upon,
5. another special means to secure even Greatest Monarchs from falling into God's wrath or revenging hand, is, not to harken unto, not to meditate too much upon,
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or at least not to misconstrue a Doctrine very frequent in all Ages, to wit, That Kings and supreme Magistrates are not subject to the authority of any other men,
or At least not to misconstrue a Doctrine very frequent in all Ages, to wit, That Kings and supreme Magistrates Are not Subject to the Authority of any other men,
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That Gods judgments in all Ages or Nations, have not been more frequently executed by Counter-passion or Retaliation upon any sort or state of men then upon Kings,
That God's Judgments in all Ages or nations, have not been more frequently executed by Counterpassion or Retaliation upon any sort or state of men then upon Kings,
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or Princes, or greatest Potentates which pollute their Crowns and Dignities with innocent blood (as King Joash did) or with other like out-crying sins.
or Princes, or greatest Potentates which pollute their Crowns and Dignities with innocent blood (as King Joash did) or with other like outcrying Sins.
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As if the most Just and Righteous Lord by innumerable Examples tending to this purpose would give the world to understand, That none are fit to exercise Iurisdiction upon Kings or Princes besides himself;
As if the most Just and Righteous Lord by innumerable Examples tending to this purpose would give the world to understand, That none Are fit to exercise Jurisdiction upon Kings or Princes beside himself;
and withall, to instruct even Greatest Monarchs, that their Exemption from all Controulment of humane Laws, cannot exempt or priviledge them from the immediate judgement of his own hands,
and withal, to instruct even Greatest Monarchs, that their Exemption from all Controlment of humane Laws, cannot exempt or privilege them from the immediate judgement of his own hands,
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I forbear to produce more instances of Divine Retaliation upon most Soveraign Princes, besides this one in my Text, which a bundantly justifieth both parts of my last Assertion or Observation. Ioash (as you heard before,
I forbear to produce more instances of Divine Retaliation upon most Sovereign Princes, beside this one in my Text, which a bundantly Justifieth both parts of my last Assertion or Observation. Joash (as you herd before,
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and may read when you please) did more then permit, did authorize or command the Princes of Iudah, to murther their High-Priest Zachariah in the Court of the Lords House.
and may read when you please) did more then permit, did authorise or command the Princes of Iudah, to murder their High-Priest Zachariah in the Court of the lords House.
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A prodigious liberty or licence for a King to Grant, and more furiously executed by the Princes of Iudah, his Patentees or Commissioners for this purpose.
A prodigious liberty or licence for a King to Grant, and more furiously executed by the Princes of Iudah, his Patentees or Commissioners for this purpose.
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And the Hoast, not by their own skill or contrivance, but by the disposition of Divine Providence, did Geometrically and exactly proportion the execution of vengeance to the quality and manner of the fact.
And the Host, not by their own skill or contrivance, but by the disposition of Divine Providence, did Geometrically and exactly proportion the execution of vengeance to the quality and manner of the fact.
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The Princes of Iudah who had murthered Zechariah in the Courts of the Temple of the Lords House, were all destroyed by the Syrian Hoast in their own Land,
The Princes of Iudah who had murdered Zechariah in the Courts of the Temple of the lords House, were all destroyed by the Syrian Host in their own Land,
and the spoil of their Palaces sent unto the King of Damascus. And King Ioash (by whose authority Zechariah was stoned to death in his Pue or Pulpit) after the Syrians had grievously afflicted him, was slain in his own Palace, upon the bed of his desired or appointed rest, by the hands of two of his own servants;
and the spoil of their Palaces sent unto the King of Damascus. And King Joash (by whose Authority Zechariah was stoned to death in his Pue or Pulpit) After the Syrians had grievously afflicted him, was slave in his own Palace, upon the Bed of his desired or appointed rest, by the hands of two of his own Servants;
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the one the son of an Ammonitess, the other of a Moabitess; both the illegitimate off-spring of two of the worst sort of aliens from the Common-wealth of Israel.
the one the son of an Ammonitess, the other of a Moabitess; both the illegitimate offspring of two of the worst sort of aliens from the Commonwealth of Israel.
as by the warrant of Gods Word we might against the Princes of Iudah, for the instigating of their lawful King or Liege-Lord to practice such prodigious cruelty (as hath been exprest) upon Zechariah the Lords High-Priest;
as by the warrant of God's Word we might against the Princes of Iudah, for the instigating of their lawful King or Liege-Lord to practice such prodigious cruelty (as hath been expressed) upon Zechariah the lords High-Priest;
for their posterity hath amplified the cursed Circumstances of this most horrible Fact; and charged these their fore-fathers with such a measure of iniquity as No Orator this day living, without their directions or instructions could have done.
for their posterity hath amplified the cursed circumstances of this most horrible Fact; and charged these their Forefathers with such a measure of iniquity as No Orator this day living, without their directions or instructions could have done.
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Septies in die cadit justus, The just man fals seven times a day, was an ancient and an authentick Saying, if meant at all by the Author of it, of sins and delinquences, rather then of crosses and greivances which fall upon them,
Septies in die Cadit justus, The just man falls seven times a day, was an ancient and an authentic Saying, if meant At all by the Author of it, of Sins and delinquences, rather then of Crosses and grievances which fallen upon them,
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I shall not over-English their meaning if I render it thus, Israel that very day committed seven deadly sins at once, that is, without interposition or intervention of any good work or thought.
I shall not over-English their meaning if I render it thus, Israel that very day committed seven deadly Sins At once, that is, without interposition or intervention of any good work or Thought.
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First, They allege, Zechariah was their High Priest, and to kill a Priest, though of inferior rank, was a sin amongst all Nations, more then equivalent to the killing of a meer secular Potentate.
First, They allege, Zechariah was their High Priest, and to kill a Priest, though of inferior rank, was a since among all nations, more then equivalent to the killing of a mere secular Potentate.
Secondly, As these Jews allege, Zechariah was a Prophet; and to kill a Prophet, was the next degree of comparison in iniquity unto the laying of violent hands upon Kings and Princes,
Secondly, As these jews allege, Zechariah was a Prophet; and to kill a Prophet, was the next degree of comparison in iniquity unto the laying of violent hands upon Kings and Princes,
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Fourthly, This Priest and great Magistrate (by the Testimony of their sons who murthered him) was upright and entire in the discharge of all his Offices,
Fourthly, This Priest and great Magistrate (by the Testimony of their Sons who murdered him) was upright and entire in the discharge of all his Offices,
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For he would not suffer Athaliah, though guilty of murther of the Royal Seed, and of high Treason against the Crown of David, to be put to death within the Courts of the Temple,
For he would not suffer Athaliah, though guilty of murder of the Royal Seed, and of high Treason against the Crown of David, to be put to death within the Courts of the Temple,
That which makes up the full number of seven and the measure of their unexpiable iniquity, the Sabbath wherein this unexpiable murther was committed was the Sabbath of the great Feast of Attonement.
That which makes up the full number of seven and the measure of their unexpiable iniquity, the Sabbath wherein this unexpiable murder was committed was the Sabbath of the great Feast of Atonement.
All these transgressions or deadly sins (for every circumstance seems a transgression or principal sin, not an accessary) were committed in one day or at once.
All these transgressions or deadly Sins (for every circumstance seems a Transgression or principal since, not an accessary) were committed in one day or At once.
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Another circumstance these later Iews charge their fore-fathers withal, That they did not observe the Law of the * Deer or of the Hart, after they shed Zachariah's innocent blood;
another circumstance these later Iews charge their Forefathers withal, That they did not observe the Law of the * Deer or of the Heart, After they shed Zachariah's innocent blood;
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The sins or circumstances hitherto mentioned were enough to sollicitate the Execution of Zachariah 's dying prayers or imprecations, Lord look upon it, and require it.
The Sins or Circumstances hitherto mentioned were enough to solicitate the Execution of Zachariah is dying Prayers or imprecations, Lord look upon it, and require it.
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For that this good man, this godly Priest and Prophet of the Lord, Zachariah, was by birth and bloud of nearest kindred (as we say, Cousin Germane) to Ioash, as being the Son, by lawful descent, of Iehoshabeath (daughter of Iehoram, sister to Ahaziah, and so Aunt to King Ioash) whom Iehoiada the Priest had to wife, 2 Chron. 22. 11.
For that this good man, this godly Priest and Prophet of the Lord, Zachariah, was by birth and blood of nearest kindred (as we say, cousin Germane) to Joash, as being the Son, by lawful descent, of Jehoshabeath (daughter of Jehoram, sister to Ahaziah, and so Aunt to King Joash) whom Jehoiada the Priest had to wife, 2 Chronicles 22. 11.
7. But did these Aggravations or curious Commentaries of later Jews, upon this and the like sins of their fore-fathers any way help to prevent the like diseases in such as made them? Rather their Exclamations against them and Rigid Reformation of them,
7. But did these Aggravations or curious Commentaries of later jews, upon this and the like Sins of their Forefathers any Way help to prevent the like diseases in such as made them? Rather their Exclamations against them and Rigid Reformation of them,
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and their affected Zeal unto the Prophets whom their Fathers had murthered did cast them into farre worse diseases of pride and hypocrisie; whose symptomes were fury, madness and splenctical passions, which in the issue brought out more prodigious murther, as will better appear in the Second General proposed, which was, The Emblematical portendment of this cruel and prodigious Fact against Zechariah, or the accomplishment of his imprecations according to the mystical sense.
and their affected Zeal unto the prophets whom their Father's had murdered did cast them into Far Worse diseases of pride and hypocrisy; whose symptoms were fury, madness and splenctical passion, which in the issue brought out more prodigious murder, as will better appear in the Second General proposed, which was, The Emblematical Portent of this cruel and prodigious Fact against Zechariah, or the accomplishment of his imprecations according to the mystical sense.
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No better Commentaries can be made, upon the mystical sense of the former History, then he who was the Wisdom of God made upon it, Matth. 23. verse 29. Wo to you Scribes and Pharisees, hypocrites (so he had indicted them seven or eight times in this Chapter, before;
No better Commentaries can be made, upon the mystical sense of the former History, then he who was the Wisdom of God made upon it, Matthew 23. verse 29. Woe to you Scribes and Pharisees, Hypocrites (so he had indicted them seven or eight times in this Chapter, before;
So farre was this counterfeit Zeal unto the memory of deceased Prophets, from washing away the guilt of blood wherewith their fore-fathers had polluted the Land, that it rather became the nutriment of hatred and of murtherous designs, against the King of Prophets, and Lord of life.
So Far was this counterfeit Zeal unto the memory of deceased prophets, from washing away the guilt of blood wherewith their Forefathers had polluted the Land, that it rather became the nutriment of hatred and of murderous designs, against the King of prophets, and Lord of life.
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In building the Sepulchres and acknowledging their fathers sins which killed the Prophets, they did bear Authentick Witness, that they were their sons;
In building the Sepulchres and acknowledging their Father's Sins which killed the prophets, they did bear Authentic Witness, that they were their Sons;
And in not bringing forth better fruits of Repentance then the beautifying of their Graves, they did bear witness against themselves, that they were but as Graves (as our Saviour saith in the 44. verse) which appear not (or do not outwardly shew what is contained in them) and the men that walk over them are not aware of them.
And in not bringing forth better fruits of Repentance then the beautifying of their Graves, they did bear witness against themselves, that they were but as Graves (as our Saviour Says in the 44. verse) which appear not (or do not outwardly show what is contained in them) and the men that walk over them Are not aware of them.
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8. That the Scribes and Pharisees (who were respectively Priests and Lawyers) did more then witness, that they were the sons of them which killed the Prophets;
8. That the Scribes and Pharisees (who were respectively Priests and Lawyers) did more then witness, that they were the Sons of them which killed the prophets;
that they did, though not expresly, yet implicitely, more then allow their Fathers deeds, and were at this instant bent to accomplish them, is apparent, from our Saviours fore-warnings or threatnings against them, Matt. 23. 32, 33. Fill ye up then the measure of your fathers, ye generation of vipers!
that they did, though not expressly, yet implicitly, more then allow their Father's Deeds, and were At this instant bent to accomplish them, is apparent, from our Saviors forewarnings or threatenings against them, Matt. 23. 32, 33. Fill you up then the measure of your Father's, you generation of vipers!
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and the People misled by them, were now prone to make up the full measure of their Fathers sins, is apparent from Matth. 23. 34, and 35. Wherefore behold I send unto you Prophets, and Wisemen, and Scribes, and some of them ye shall (or will) kill.
and the People misled by them, were now prove to make up the full measure of their Father's Sins, is apparent from Matthew 23. 34, and 35. Wherefore behold I send unto you prophets, and Wise men, and Scribes, and Some of them the shall (or will) kill.
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That upon you may come all the righteous blood, that was sheed upon the earth, from the blood of the righteous Abel, unto the blood of Zacharias the son of Barachias, whom ye slew between the Temple and the Altar.
That upon you may come all the righteous blood, that was she upon the earth, from the blood of the righteous Abel, unto the blood of Zacharias the son of Barachiah, whom you slew between the Temple and the Altar.
Or, as it is in St. Lukes Narration of our Saviours Comment upon this Story, taken by himself or by others who heard him, in the very same words wherein he uttered it:
Or, as it is in Saint Lukes Narration of our Saviors Comment upon this Story, taken by himself or by Others who herd him, in the very same words wherein he uttered it:
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I will send them Prophets and Apostles, & some of them they shall (or will) slay & persecute, That the blood of all the Prophets which was shed from the foundation of the world may be required of this Generation:
I will send them prophets and Apostles, & Some of them they shall (or will) slay & persecute, That the blood of all the prophets which was shed from the Foundation of the world may be required of this Generation:
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Verily I say unto you it shall be required of this Generation. This vehement reiterated Asseveration literally and punctually referrs unto the words of my Text. The Implication or Importance is as much as if he had said:
Verily I say unto you it shall be required of this Generation. This vehement reiterated Asseveration literally and punctually refers unto the words of my Text. The Implication or Importance is as much as if he had said:
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Ye Scribes and Pharisees may call to mind that when your Fore-fathers (whose murtherous acts ye acknowledge) did slay Zacharias the High-Priest, he expired with these words in his mouth:
You Scribes and Pharisees may call to mind that when your Forefathers (whose murderous acts you acknowledge) did slay Zacharias the High-Priest, he expired with these words in his Mouth:
But shall now again be required in full and exact measure of this present Generation, more murtherous and bloody then their idolatrous fore-fathers at any time were.
But shall now again be required in full and exact measure of this present Generation, more murderous and bloody then their idolatrous Forefathers At any time were.
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9. What shall we say then, That this last Generation was guilty of the murther of Zachariah, or to be plagued for their fathers sins in murthering him? This Point will come to be discussed in the Third General.
9. What shall we say then, That this last Generation was guilty of the murder of Zachariah, or to be plagued for their Father's Sins in murdering him? This Point will come to be discussed in the Third General.
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though both in effect the same, or one equivalent to the other) was, because he taxed them for their idolatry, and laboured to bring them again to the worship of the true God.
though both in Effect the same, or one equivalent to the other) was, Because he taxed them for their idolatry, and laboured to bring them again to the worship of the true God.
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This later Generation of Scribes and Pharisees (after they had failed in their Proofs of any Capital matter of Fact or point of doctrine delivered by Christ) condemned him for answering affirmatively to this Question proposed.
This later Generation of Scribes and Pharisees (After they had failed in their Proofs of any Capital matter of Fact or point of Doctrine Delivered by christ) condemned him for answering affirmatively to this Question proposed.
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Tell us, art thou the Son of God? or, as St. Mark more punctually expresseth it, Art thou the Christ the Son of the Blessed? Mark 14. 61. Zechariah (as was now said) was Christs true Picture for Quality, for Office, and for the Relation of Names and kindred.
Tell us, art thou the Son of God? or, as Saint Mark more punctually Expresses it, Art thou the christ the Son of the Blessed? Mark 14. 61. Zechariah (as was now said) was Christ true Picture for Quality, for Office, and for the Relation of Names and kindred.
as our Saviour expresseth the Reality answering to his name, The son of Barachias, that is, The blessed of God. And our Saviour was The Son of the only wise God, the wisdom of God,
as our Saviour Expresses the Reality answering to his name, The son of Barachiah, that is, The blessed of God. And our Saviour was The Son of the only wise God, the Wisdom of God,
Lastly, the Princes of Iudah having by glozing flattery perswaded their King to authorize their projects against Zechariah the High-Priest and Prophet of the Lord, put them in execution upon the solemn Feast of Attonement or expiation.
Lastly, the Princes of Iudah having by glozing flattery persuaded their King to authorise their projects against Zechariah the High-Priest and Prophet of the Lord, put them in execution upon the solemn Feast of Atonement or expiation.
The Scribes and Pharisees equal or Superior to these Lay-Princes in cruelty, importuned Pilate by pretended observance and loyal obedience to the Roman Caesar, to sacrifice The Son of the Blessed (whom they had unjustly condemned) unto their malice at that solemn Feast, which was prefigured by the Feast of Expiation, the Feast instituted in the memory of their deliverance out of Egypt.
The Scribes and Pharisees equal or Superior to these Lay-Princes in cruelty, importuned Pilate by pretended observance and loyal Obedience to the Roman Caesar, to sacrifice The Son of the Blessed (whom they had unjustly condemned) unto their malice At that solemn Feast, which was prefigured by the Feast of Expiation, the Feast instituted in the memory of their deliverance out of Egypt.
That upon you may come (or, by which means will come upon you) all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias the son of Barachias, whom ye slew between the Temple and the Altar.
That upon you may come (or, by which means will come upon you) all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias the son of Barachiah, whom you slew between the Temple and the Altar.
THese words (—) were uttered by our blessed Lord and Saviour against the Scribes and Pharisees, with their Associates in Blood, a little before the Feast of the Passover; Whether that Last Passover;
THese words (—) were uttered by our blessed Lord and Saviour against the Scribes and Pharisees, with their Associates in Blood, a little before the Feast of the Passover; Whither that Last Passover;
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wherein this Lamb of God prefigured by that Solemn Feast (as also by the Death of Abel and his Sacrifice) was offered upon the Cross, is or may be a Question amongst the learned, not at this time to be disputed;
wherein this Lamb of God prefigured by that Solemn Feast (as also by the Death of Abel and his Sacrifice) was offered upon the Cross, is or may be a Question among the learned, not At this time to be disputed;
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for respectful Salutations presents them Woes; instead of glorious Titles he instyles them Hypocrites: For striking at seven several Branches of their Hypocrisie, he seven times in this Chapter begins his speech in this style;
for respectful Salutations presents them Woes; instead of glorious Titles he instyles them Hypocrites: For striking At seven several Branches of their Hypocrisy, he seven times in this Chapter begins his speech in this style;
whether alive, or lately dead, as a sure Testimony of his own goodness or integrity? especially in respect of theirs, that either have persecuted them living,
whither alive, or lately dead, as a sure Testimony of his own Goodness or integrity? especially in respect of theirs, that either have persecuted them living,
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or defamed them after death? Howbeit this kind of Testimony, generally admitted for currant, would make way to bring Pharisaical Hypocrisie into Credit with our souls.
or defamed them After death? Howbeit this kind of Testimony, generally admitted for currant, would make Way to bring Pharisaical Hypocrisy into Credit with our Souls.
Contrariwise the righteous, that live amongst the wicked, are (as the wise man speaks) a Reproach unto them, because their works are good, and the others evil.
Contrariwise the righteous, that live among the wicked, Are (as the wise man speaks) a Reproach unto them, Because their works Are good, and the Others evil.
For as this Tyrant, when he purposed any cruelty, or murther, would alwayes make speeches in Commendation of mercie, or clemencie, to prevent suspicion:
For as this Tyrant, when he purposed any cruelty, or murder, would always make Speeches in Commendation of mercy, or clemency, to prevent suspicion:
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first sets them a work to build the Tombs of the Prophets, and garnish the sepulchers of the righteous, whom their fathers had slain, least they should suspect themselves of any like intent against that Just one, of whom they proved the betrayers and murtherers.
First sets them a work to built the Tombs of the prophets, and garnish the sepulchers of the righteous, whom their Father's had slave, lest they should suspect themselves of any like intent against that Just one, of whom they proved the betrayers and murderers.
and ready as farre as was possible, to make the dead Prophets amends for wrong done to them by their ancestors many hundred years ago, should attempt any cruelty against the Prince of Prophets, whom Moses their Master had so strictly commanded them to obey? No;
and ready as Far as was possible, to make the dead prophets amends for wrong done to them by their Ancestors many hundred Years ago, should attempt any cruelty against the Prince of prophets, whom Moses their Master had so strictly commanded them to obey? No;
the world must rather believe Christ was not that Great Prophet, but a Seducer, because so much hated of these great Rabbies, which so honoured the memory of true Prophets, whom their fathers persecuted.
the world must rather believe christ was not that Great Prophet, but a Seducer, Because so much hated of these great Rabbies, which so honoured the memory of true prophets, whom their Father's persecuted.
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With such vain shews do these blind guides deceive the simple, being bewitched themselves by Sathan with groundless perswasions of their own sincerity,
With such vain shows do these blind guides deceive the simple, being bewitched themselves by Sathan with groundless persuasions of their own sincerity,
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To think this hypocritical Crue should wittingly and purposely use these devices, as politick Sophismes to colour their bad intentions, were to make us think better of our selves,
To think this hypocritical Crew should wittingly and purposely use these devices, as politic Sophisms to colour their bad intentions, were to make us think better of our selves,
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but not the End they purposely aimed or intended, For, their hypocrisie supposed a mis-guided zeal or aberration from the mark they sought to hit, caused from their immoderate desire of honour and applause, which did so intoxicate and over-rule their minds,
but not the End they purposely aimed or intended, For, their hypocrisy supposed a misguided zeal or aberration from the mark they sought to hit, caused from their immoderate desire of honour and applause, which did so intoxicate and overrule their minds,
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and like leaven diffuse it self through out all their actions, that even the best works, they did, could be pleasant only unto men, not unto God, which trieth the heart,
and like leaven diffuse it self through out all their actions, that even the best works, they did, could be pleasant only unto men, not unto God, which trieth the heart,
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To stint the Crie of so much righteous blood, as had been shed by their Ancestors, what could it (alass) avail to deck the places where their bodies lay buried? That God was greivously offended, they could not doubt;
To stint the Cry of so much righteous blood, as had been shed by their Ancestors, what could it (alas) avail to deck the places where their bodies lay buried? That God was grievously offended, they could not doubt;
and to think he should be pacified by such sacrifices, was to imagine him to be like sinful men, which can wink at publick offences for some bribe given to their servants,
and to think he should be pacified by such Sacrifices, was to imagine him to be like sinful men, which can wink At public offences for Some bribe given to their Servants,
but now by comparing their own kindness to dead Prophets bones, with their fathers cruelties against their living persons, they seem in comparison like Saints,
but now by comparing their own kindness to dead prophets bones, with their Father's cruelties against their living Persons, they seem in comparison like Saints,
In this respect our Saviour in the words immediately going before the Text, not content with this ordinary Title of Hypocrites, or blind Guides, cals them Serpents, and a generation of Vipers. As if he had said, Ye are children or seed of the old Serpent, the Divle, which was a murderer from the beginning,
In this respect our Saviour in the words immediately going before the Text, not content with this ordinary Title of Hypocrites, or blind Guides, calls them Serpents, and a generation of Vipers. As if he had said, You Are children or seed of the old Serpent, the Devil, which was a murderer from the beginning,
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and now ye are ready to take his part against the promised Womans seed: And whereas they thought themselves of all men most free from stain of the Prophets blood, whose tombs they garnished, our Saviour in my Text layes that especially to their Charge, indicting them of all the murther committed from the beginning of the world,
and now you Are ready to take his part against the promised Woman's seed: And whereas they Thought themselves of all men most free from stain of the prophets blood, whose tombs they garnished, our Saviour in my Text lays that especially to their Charge, indicting them of all the murder committed from the beginning of the world,
For acquainting you with as much, as my reading or Observation (upon late desires to satisfie my self in a point so difficult and useful) have attained unto, give me leave to reflect upon 2 Chron. 24. 22,
For acquainting you with as much, as my reading or Observation (upon late Desires to satisfy my self in a point so difficult and useful) have attained unto, give me leave to reflect upon 2 Chronicles 24. 22,
and to look fore-right also into the words of St. Luke, chapt. 11. verse 51. [ Verily I say unto you, it shall be required of this Generation. ] Which few words include the greatest measure of righteous blood most unrighteously shed that ever was laid to any People or Nations Charge. And yet laid to the charge of the Jewish Nation not indefinitely taken or according to several successions or generations,
and to look foreright also into the words of Saint Lycia, Chapter. 11. verse 51. [ Verily I say unto you, it shall be required of this Generation. ] Which few words include the greatest measure of righteous blood most unrighteously shed that ever was laid to any People or nations Charge. And yet laid to the charge of the Jewish nation not indefinitely taken or according to several successions or generations,
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Therefore also, saith the wisdom of God, I will send them Prophets and Apostles, and some of them they shall (or will) slay and persecute, that the righteous blood of all the Prophets which was shed from the foundation of the world may be required of this Generation, from the blood of Abel unto the blood of Zechariah which perished between the Altar and the Temple.
Therefore also, Says the Wisdom of God, I will send them prophets and Apostles, and Some of them they shall (or will) slay and persecute, that the righteous blood of all the prophets which was shed from the Foundation of the world may be required of this Generation, from the blood of Abel unto the blood of Zechariah which perished between the Altar and the Temple.
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The same Charge (though with some variation of words, yet with full Aequivalencie of sense) we have in my Text, Wherefore behold I send unto you Prophets,
The same Charge (though with Some variation of words, yet with full Aequivalencie of sense) we have in my Text, Wherefore behold I send unto you prophets,
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But however the Charge and the Emphatical Ingemination for laying this Charge upon this Generation of Serpents in both Evangelists be for equivalency of sense the very same.
But however the Charge and the Emphatical Ingemination for laying this Charge upon this Generation of Serpents in both Evangelists be for equivalency of sense the very same.
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Yet St. Luke (as I take it) reherseth the Charge in the self-same words wherein our Saviour uttered it, It shall be required of this Generation. And in thus saying he declared himself to be Vates tam preteritorum quam futurorum, better knowing the true meaning or importance of Zecharias his Imprecation or Prophecy,
Yet Saint Luke (as I take it) rehearseth the Charge in the selfsame words wherein our Saviour uttered it, It shall be required of this Generation. And in thus saying he declared himself to be Vates tam preteritorum quam futurorum, better knowing the true meaning or importance of Zechariah his Imprecation or Prophecy,
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The Imprecation or Prophecie of that Zecharias unto whom (as I suppose) the words recited out of St. Matthew and St. Luke have a peculiar Reference, are recorded the 2 Chron. 24. 22. And when he died (or as the Original hath it, when he was a dying, or in the very moment of death) he said: The Lord look upon it, and require it.
The Imprecation or Prophecy of that Zechariah unto whom (as I suppose) the words recited out of Saint Matthew and Saint Luke have a peculiar Referente, Are recorded the 2 Chronicles 24. 22. And when he died (or as the Original hath it, when he was a dying, or in the very moment of death) he said: The Lord look upon it, and require it.
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And Secondly, according to the Mystical Sense, or the Emblematical Portendment of that Prodigious Fact, which provoked that Godly High-Priest and Prophet to utter the fore-cited Imprecation [ Lord look upon it, and require it:
And Secondly, according to the Mystical Sense, or the Emblematical Portent of that Prodigious Fact, which provoked that Godly High-Priest and Prophet to utter the forecited Imprecation [ Lord look upon it, and require it:
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whether out of the Literal or Mystical Sense of Zacharias the son of Jehoiada his dying words; especially of such as be useful either for this present or future Times.
whither out of the Literal or Mystical Sense of Zacharias the son of Jehoiada his dying words; especially of such as be useful either for this present or future Times.
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4. And of such Questions the first is, Who this Zachariah in St. Matthew and St. Luke is: Whether it be He that was slain (as is told) 2 Chron. 24. 22. or some other of that name?
4. And of such Questions the First is, Who this Zachariah in Saint Matthew and Saint Luke is: Whither it be He that was slave (as is told) 2 Chronicles 24. 22. or Some other of that name?
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The Second, (supposing, the same Zecharias to be meant in all three places;) Why the Wisdom of God after he had laid the blood of all the righteous men and Prophets whom their fore-fathers had slain;
The Second, (supposing, the same Zechariah to be meant in all three places;) Why the Wisdom of God After he had laid the blood of all the righteous men and prophets whom their Forefathers had slave;
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as the last man whose blood was to be required. The Third; Whether the blood of Zecharias, or other Prophets or righteous men slain by their fore-fathers,
as the last man whose blood was to be required. The Third; Whither the blood of Zechariah, or other prophets or righteous men slave by their Forefathers,
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or of his Apostles, plotted or practised by this present Generation, or rather the cruelties practised by their Fore-fathers upon the Prophets and other righteous men, were the true and Positive Cause of all those unparalleld Plagues and Calamities which befel the Jewish Nation within forty or more years after our Saviours death:
or of his Apostles, plotted or practised by this present Generation, or rather the cruelties practised by their Forefathers upon the prophets and other righteous men, were the true and Positive Cause of all those unparalleled Plagues and Calamities which befell the Jewish nation within forty or more Years After our Saviors death:
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VVhether it were lawful for any of Christs Apostles (or other of his followers at this day) upon the like provocations as Zacharias had, to curse their persecutors in such manner as he did his, upon their death-beds,
Whether it were lawful for any of Christ Apostles (or other of his followers At this day) upon the like provocations as Zacharias had, to curse their persecutors in such manner as he did his, upon their deathbeds,
5. To the first Question, VVho this Zacharias was. Some have questioned whether He was Zechariah Coaeval to Isaiah, and witness of his Espousal, Isai. 8.
5. To the First Question, Who this Zacharias was. some have questioned whither He was Zechariah Coaeval to Isaiah, and witness of his Espousal, Isaiah 8.
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Others there be of opinion, this Zachariah here meant should be Zachariah the Prophet, whose Prophesie is extant in the Sacred Volume, the last in order but one,
Others there be of opinion, this Zachariah Here meant should be Zachariah the Prophet, whose Prophesy is extant in the Sacred Volume, the last in order but one,
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as he was one of the last in time, and prophecied about this peoples return from Babylon. And it is true indeed, that this Prophet was the Son of Barachiah, as appears from the very first words of his Prophecie.
as he was one of the last in time, and prophesied about this peoples return from Babylon. And it is true indeed, that this Prophet was the Son of Barachiah, as appears from the very First words of his Prophecy.
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At least, the Reverence to the Temple then scarce finished, would have made them abstain from shedding his blood within the walls of it near the Altar.
At least, the reverence to the Temple then scarce finished, would have made them abstain from shedding his blood within the walls of it near the Altar.
what reason they should have so to think I cannot conjecture, save only Our Saviours words in the 35. verse [ VVhom ye slew between the Temple and the Altar ▪ ] This in ordinary speech may seem to implie, that this just man had been killed by this people now living, not by their Fathers;
what reason they should have so to think I cannot conjecture, save only Our Saviors words in the 35. verse [ Whom you slew between the Temple and the Altar ▪ ] This in ordinary speech may seem to imply, that this just man had been killed by this people now living, not by their Father's;
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Now it is usual to the Prophets and Sacred Writers to lay the fathers sins unto the childrens charge if they continue in the like, or repent not for them.
Now it is usual to the prophets and Sacred Writers to lay the Father's Sins unto the Children's charge if they continue in the like, or Repent not for them.
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As for the Apocriphal Stories or Traditions, which are pretended for this guesse, or groundless conjecture, we have just cause to suspect, that it rather brought forth them,
As for the Apocryphal Stories or Traditions, which Are pretended for this guess, or groundless conjecture, we have just cause to suspect, that it rather brought forth them,
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it is agreed upon by most late Writers I have read, Papists, or Protestants, and by St. Hierom the best in this kind of all the Ancient, that this Zachariah, here spoken of, was the son of Jehoiada the Priest, whose death we have set down 2, Chron. 24. verse 21. And they conspired against him,
it is agreed upon by most late Writers I have read, Papists, or Protestants, and by Saint Hieronymus the best in this kind of all the Ancient, that this Zachariah, Here spoken of, was the son of Jehoiada the Priest, whose death we have Set down 2, Chronicles 24. verse 21. And they conspired against him,
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In what Court it is not specified, but it is most probable from the circumstance of the Text, that it was in the Court, where the Priests offered sacrifices,
In what Court it is not specified, but it is most probable from the circumstance of the Text, that it was in the Court, where the Priests offered Sacrifices,
By the Temple we are to understand the outward Courts, or Iles, or as we distinguish betwixt the Church and the Chancel, the body of the Temple comprehending Atrium Israelis & mulierum, the Courts, wherein the Congregation of men and women stood;
By the Temple we Are to understand the outward Courts, or Isles, or as we distinguish betwixt the Church and the Chancel, the body of the Temple comprehending Atrium Israelis & mulierum, the Courts, wherein the Congregation of men and women stood;
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Why this Zachariah should be called the son of Barachiah, divers Expositors bring divers reasons, all probable in themselves, and each agreeable with other.
Why this Zachariah should be called the son of Barachiah, diverse Expositors bring diverse Reasons, all probable in themselves, and each agreeable with other.
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or a name and a sur-name, Jehoiada and Barachiah. Others think, that our Saviour did not so much respect the usual Name, whereby the Prophets father was called,
or a name and a surname, Jehoiada and Barachiah. Others think, that our Saviour did not so much respect the usual Name, whereby the prophets father was called,
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Admitting then Jehoiada either usually had, or were for the reasons intimated capable of these two Names, it is not without a special Reason, perhaps a Mystery, that our Saviour in this place should call Zachariah rather the son of Barachiah, then of Jehoiada, For the more blessed his Father was of God, the greater blessing he had been to Israel;
Admitting then Jehoiada either usually had, or were for the Reasons intimated capable of these two Names, it is not without a special Reason, perhaps a Mystery, that our Saviour in this place should call Zachariah rather the son of Barachiah, then of Jehoiada, For the more blessed his Father was of God, the greater blessing he had been to Israel;
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And the more fully did they prefigure the sin of this wicked generation their children, which for the like cause did now go about to kill the Son of God Christ Jesus Blessed for ever.
And the more Fully did they prefigure the since of this wicked generation their children, which for the like cause did now go about to kill the Son of God christ jesus Blessed for ever.
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His best Answer to this Question solemnly proposed by him, is This. Christs purpose was only to instance in those Prophets, whose slaughter was expresly testified in the Bible,
His best Answer to this Question solemnly proposed by him, is This. Christ purpose was only to instance in those prophets, whose slaughter was expressly testified in the bible,
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We have just occasion to suspect his conjecture (were it true) to be impertinent because the Reason whereby he seeks to confirm it, is evidently untrue.
We have just occasion to suspect his conjecture (were it true) to be impertinent Because the Reason whereby he seeks to confirm it, is evidently untrue.
For in the 26. chap. of Ieremie, There is express mention of one Uriah the son of Shemaiah of Kiriath-jearim, who for prophesying against Hicrusalem was put to death (240. years after Zechariah by Jehoiachim King of Judah, and by his Council of State and of Warre,
For in the 26. chap. of Ieremie, There is express mention of one Uriah the son of Shemaiah of Kiriath-jearim, who for prophesying against Jerusalem was put to death (240. Years After Zechariah by Jehoiachim King of Judah, and by his Council of State and of War,
And this Prophets blood, and other indignities done unto him and to his Calling after his death, were Required of that Present Generation, of the King especially:
And this prophets blood, and other indignities done unto him and to his Calling After his death, were Required of that Present Generation, of the King especially:
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Yet Zacharias was the Last, and I think the First of all the Prophets which at the moment of his death did beseech God to Require his blood and to revenge his death.
Yet Zacharias was the Last, and I think the First of all the prophets which At the moment of his death did beseech God to Require his blood and to revenge his death.
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And this (I take) is the true Reason, why Our Saviour after he had indicted the Jews of the blood of all the Prophets and righteous men shed from the foundation of the world, should instance only in Abel the son of Adam, and Zacharias the son of Iehoiada or Barachiah. Christs Instance in Abel literally and punctually referres to that Dialogue betwixt God and Cain: Gen. 4. 10. The Lord said unto Cain, where is Abel thy Brother? And he said, I know not:
And this (I take) is the true Reason, why Our Saviour After he had indicted the jews of the blood of all the prophets and righteous men shed from the Foundation of the world, should instance only in Abel the son of Adam, and Zacharias the son of Jehoiada or Barachiah. Christ Instance in Abel literally and punctually refers to that Dialogue betwixt God and Cain: Gen. 4. 10. The Lord said unto Cain, where is Abel thy Brother? And he said, I know not:
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or sollicit the like Curse or vengeance upon them which shed it or their posteritie as Abels did? yes, besides the fore-mentioned Imprecation, Lord look upon it, and Require it, which was uttered by him,
or solicit the like Curse or vengeance upon them which shed it or their posterity as Abel's did? yes, beside the forementioned Imprecation, Lord look upon it, and Require it, which was uttered by him,
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as that of Abels; For so the Iewish Rabbins (besides that Cluster of seven deadly sins, committed by their fore-fathers at once in the murther of Zacharias) mention another Circumstance subsequent, not recorded in Scripture;
as that of Abel's; For so the Jewish Rabbis (beside that Cluster of seven deadly Sins, committed by their Forefathers At once in the murder of Zacharias) mention Another Circumstance subsequent, not recorded in Scripture;
then any Christian Commentator hath done, Our Fathers (say they) in shedding Zacharias 's blood, did not observe the Law of the blood of the Deer or Hart:
then any Christian Commentator hath done, Our Father's (say they) in shedding Zacharias is blood, did not observe the Law of the blood of the Deer or Heart:
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or of the strangers that so journ among you, which hunteth and catcheth any beast or fowl that may be eaten, he shall even pour out the blood thereof and cover it with dust.
or of the Strangers that so journ among you, which hunts and Catches any beast or fowl that may be eaten, he shall even pour out the blood thereof and cover it with dust.
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To this purpose they allege that of the Prophet Ezekiel, chap: 24. 6. Wo unto the bloody City, Her blood is in the middest of her, she set it upon the top of a rock, she poured it not upon the ground to cover it with dust:
To this purpose they allege that of the Prophet Ezekielem, chap: 24. 6. Woe unto the bloody city, Her blood is in the midst of her, she Set it upon the top of a rock, she poured it not upon the ground to cover it with dust:
No question but the Prophets entire purpose was to indict Jerusalem (as our Saviour doth in my Text) of all the Innocent blood that had been shed before his time within her Territories,
No question but the prophets entire purpose was to indict Jerusalem (as our Saviour does in my Text) of all the Innocent blood that had been shed before his time within her Territories,
Yet this no way argues that the Prophets did not point out some Memorable and Prodigious Fact, which might serve as an Emblem of her shameless carelessness in all the rest.
Yet this no Way argues that the prophets did not point out Some Memorable and Prodigious Fact, which might serve as an Emblem of her shameless carelessness in all the rest.
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because in truth their speeches in these Cases are not meerly Metaphorical, but include Historical References to some famous Accidents present or fresh in memory.
Because in truth their Speeches in these Cases Are not merely Metaphorical, but include Historical References to Some famous Accidents present or fresh in memory.
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From the same Cause, all antient Satyrists, or such as tax the capital vices of their own times, are hardly understood by later Ages, without the Comments of such as lived with them or not long after them:
From the same Cause, all ancient Satirists, or such as Tax the capital vices of their own times, Are hardly understood by later Ages, without the Comments of such as lived with them or not long After them:
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as our Posterity within few years will hardly understand some passages in the Fairie Queen, or in Mother Hubbards, or other Tales in Chaucer, better known at this day to old Courtiers then to young Students.
as our Posterity within few Years will hardly understand Some passages in the Fairy Queen, or in Mother Hubbards, or other Tales in Chaucer, better known At this day to old Courtiers then to young Students.
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because they had solemnly forsaken the House of the Lord, and made a league to serve Groves and Idols, willing perhaps to let the Print of his blood remain to terrifie others from beeing too forward in reproving the King and His Council for their offences against God.
Because they had solemnly forsaken the House of the Lord, and made a league to serve Groves and Idols, willing perhaps to let the Print of his blood remain to terrify Others from being too forward in reproving the King and His Council for their offences against God.
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For whereas this fact, or forgetfulness to cover it, was in the words before attributed to Jerusalem: Her blood is in the middest of her, she set it up on the top of the Rock, she poured it not upon the ground to cover it with dust;
For whereas this fact, or forgetfulness to cover it, was in the words before attributed to Jerusalem: Her blood is in the midst of her, she Set it up on the top of the Rock, she poured it not upon the ground to cover it with dust;
Albeit we may with good probability presume, that Zachariah 's blood (if we consider the manner of his death) might continue, by Gods permission or appointment, farre above the time that any Ordinary Experience can testifie.
Albeit we may with good probability presume, that Zachariah is blood (if we Consider the manner of his death) might continue, by God's permission or appointment, Far above the time that any Ordinary Experience can testify.
More strange it is, which Ecclesiastical Writers report of this Prophets body, that being crushed with stones, it should be found otherwise intire and uncorrupt in the dayes of Theodosius, which was above a thousand years after his death.
More strange it is, which Ecclesiastical Writers report of this prophets body, that being crushed with stones, it should be found otherwise entire and uncorrupt in the days of Theodosius, which was above a thousand Years After his death.
However, we may (with good probability) conclude, that the true Reason, why our Saviour mentioned Zachariah 's death as one special Cause of Ierusalems last destruction, was not because he was the last, or one of the last of the Prophets that had been murthered by the Scribes,
However, we may (with good probability) conclude, that the true Reason, why our Saviour mentioned Zachariah is death as one special Cause of Ierusalems last destruction, was not Because he was the last, or one of the last of the prophets that had been murdered by the Scribes,
and did from the very Commission of it, portend Destruction to the Temple; and the Consequents of it fore-shadowed the miseries, which were afterwards to befal the Nation.
and did from the very Commission of it, portend Destruction to the Temple; and the Consequents of it foreshadowed the misery's, which were afterwards to befall the nation.
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7. And this was [ Whether the blood of Zacharias and other Prophets, or of our Saviour and others after him were more especially required of this Generation. ] Or [ Whether this Generation and their posterity were so grievously plagued (as we know they were) for their own personal offences against the Person of the Son of God, or for communicating with their fathers in shedding the blood of the Prophets and of other righteous men. ]
7. And this was [ Whither the blood of Zacharias and other prophets, or of our Saviour and Others After him were more especially required of this Generation. ] Or [ Whither this Generation and their posterity were so grievously plagued (as we know they were) for their own personal offences against the Person of the Son of God, or for communicating with their Father's in shedding the blood of the prophets and of other righteous men. ]
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Divers Christian Writers (as it usually fals out) refuting this Error of theirs, run into a Contrary, ascribing the Greivousness of their memorable plagues unto their personal offences against our Saviour, being otherwise free from the sins wherein their fathers grievously trespassed, Maldonate the Iesuite is so farre addicted to this Opinion, that he thinks our Saviour in my Text spake but according to Vulgar Language; As if to a Malefactor, which had escaped often,
Diverse Christian Writers (as it usually falls out) refuting this Error of theirs, run into a Contrary, ascribing the Grievousness of their memorable plagues unto their personal offences against our Saviour, being otherwise free from the Sins wherein their Father's grievously trespassed, Maldonate the Iesuite is so Far addicted to this Opinion, that he thinks our Saviour in my Text spoke but according to vulgar Language; As if to a Malefactor, which had escaped often,
That the Scribes and Pharisees should suffer such greivous calamities for murthering Him and his Apostles, as they might well seem to be plagued for their Fathers cruelties, Howbeit they were not at all punished for them but only for their own.
That the Scribes and Pharisees should suffer such grievous calamities for murdering Him and his Apostles, as they might well seem to be plagued for their Father's cruelties, Howbeit they were not At all punished for them but only for their own.
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or Disciple (but Christ alone) they had deserved greater plagues for killing him then are recorded, by Iosephus. This last Assertion (I confess) is no less true,
or Disciple (but christ alone) they had deserved greater plagues for killing him then Are recorded, by Iosephus. This last Assertion (I confess) is no less true,
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but, whether these punishments were de Facto inflicted, for putting him to death, or for the murther of Zachariah and other Prophets, whom not their fathers only,
but, whither these punishments were de Facto inflicted, for putting him to death, or for the murder of Zachariah and other prophets, whom not their Father's only,
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but they had slain, for so our Saviour layeth the Charge of Zachariah 's blood unto them in particular, whom YE slew between the Temple and the Altar.
but they had slave, for so our Saviour Layeth the Charge of Zachariah is blood unto them in particular, whom you slew between the Temple and the Altar.
8. A good Auditor must be able not only to give a true Onus or Charge, but withal to make right Allocations or Deductions; otherwise, he shall often over-reckon himself or wrong such as are to deal with him.
8. A good Auditor must be able not only to give a true Onus or Charge, but withal to make right Allocations or Deductions; otherwise, he shall often over-reckon himself or wrong such as Are to deal with him.
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The like skill is required in making such Calculatory Arguments as Maldonate, and many other good Christians use, in aggravating the offences of this Present Generation of the Jews against Our Saviour ▪ Let them lay the Charge of the later Jews trespasses as deep as they list, or can;
The like skill is required in making such Calculatory Arguments as Maldonate, and many other good Christians use, in aggravating the offences of this Present Generation of the jews against Our Saviour ▪ Let them lay the Charge of the later jews Trespasses as deep as they list, or can;
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so that Computatis computandis, the greatest part or fullest measure of the blood which came now to be required of this Generation must arise (as the literal meaning of my Text imports) from the righteous blood of Zacharias and other Prophets unjustly shed in former Ages,
so that Computatis Computing, the greatest part or Fullest measure of the blood which Come now to be required of this Generation must arise (as the literal meaning of my Text imports) from the righteous blood of Zacharias and other prophets unjustly shed in former Ages,
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Nor could the malice of his enemies against him be more available to procure, then His prayers and tears for Jerusalems peace, were to pacifie his Fathers wrath against it;
Nor could the malice of his enemies against him be more available to procure, then His Prayers and tears for Jerusalems peace, were to pacify his Father's wrath against it;
9. The flagrant Expressions of his special Love unto Ierusalem (not yet alienated from the worst sort of this present Generation) if we compare them with this Threatning fore-warning in my Text and in the words before it, will bear this sense or brook this Paraphrase; However I see and know you more maliciously bent against me then Cain was against his brother Abel, then your fore-fathers (Prince or People) were against Zachariah the son of Iehoiada (or of Barachiah;) however you thirst more greedily,
9. The flagrant Expressions of his special Love unto Ierusalem (not yet alienated from the worst sort of this present Generation) if we compare them with this Threatening forewarning in my Text and in the words before it, will bear this sense or brook this paraphrase; However I see and know you more maliciously bent against me then Cain was against his brother Abel, then your Forefathers (Prince or People) were against Zachariah the son of Jehoiada (or of Barachiah;) however you thirst more greedily,
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as if either it or I did or shall sollicit vengeance against you for the cruel indignities which ye have done or shall do, either to me or to my followers when I am dead.
as if either it or I did or shall solicit vengeance against you for the cruel indignities which you have done or shall do, either to me or to my followers when I am dead.
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And My blood shall speak much better things for you, then the blood of Abel did for his brother Cain, then the blood of Zachariah whom your Fathers slew betwixt the Altar and the Temple did for the then King and the Princes or people of Iudah. For my Heavenly Father hath not sent me,
And My blood shall speak much better things for you, then the blood of Abel did for his brother Cain, then the blood of Zachariah whom your Father's slew betwixt the Altar and the Temple did for the then King and the Princes or people of Iudah. For my Heavenly Father hath not sent me,
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If your impenitencie and perverseness have moved me to speak severely, or threaten you, it is still for your good. Severum medicum ager intemperans facit;
If your impenitency and perverseness have moved me to speak severely, or threaten you, it is still for your good. Severum Physician's ager Intemperate facit;
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So farre am I from seeking your blood or harm, that my blood, which you have continually sought, whensoever you shed it, shall make an Attonement for you, shall procure a Free and Gracious General Pardon for all your sins,
So Far am I from seeking your blood or harm, that my blood, which you have continually sought, whensoever you shed it, shall make an Atonement for you, shall procure a Free and Gracious General Pardon for all your Sins,
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But when I have done all, when all is done that could be done unto this Vineyard which my Father planted, according to the Rules of Equity, of mercy and benignity, without wrong or prejudice to eternal Iustice; Unless by sincere Repentance, as well for your own sins,
But when I have done all, when all is done that could be done unto this Vineyard which my Father planted, according to the Rules of Equity, of mercy and benignity, without wrong or prejudice to Eternal justice; Unless by sincere Repentance, as well for your own Sins,
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the blood of both of them, and of all the Prophets whom your fore-fathers have slain, will be Required of this Generation in fuller measure then it was of those which slew them:
the blood of both of them, and of all the prophets whom your Forefathers have slave, will be Required of this Generation in fuller measure then it was of those which slew them:
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much heavier then the punishment of Cain, albeit neither my blood nor the blood of any of mine (Apostles or Disciples) do come at all upon the Score or Reckoning, wherewith Moses in whom ye trust, and the Prophets whose Tombs and Sepulchres ye build and garnish, will be ready to charge you in the day of your Account or Visitation.
much Heavier then the punishment of Cain, albeit neither my blood nor the blood of any of mine (Apostles or Disciples) do come At all upon the Score or Reckoning, wherewith Moses in whom you trust, and the prophets whose Tombs and Sepulchres you built and garnish, will be ready to charge you in the day of your Account or Visitation.
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For if the blood of Christ or of his Apostles had been Required at their hands which shed it (me thinks) this Emphatical Ingemination, Verily, I say unto you, it shall be required, &c. should not be so needful and weighty as were all the words uttered by Him, who spake as never man spake.
For if the blood of christ or of his Apostles had been Required At their hands which shed it (me thinks) this Emphatical Ingemination, Verily, I say unto you, it shall be required, etc. should not be so needful and weighty as were all the words uttered by Him, who spoke as never man spoke.
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10. But may we from any or all these Premisses conclude, that This present Generation was not punished at all for putting our Saviour to death? Or that his death or the indignities done unto His more then sacred Person at or before his death, was no Cause at all of those Exemplary Punishments or unparalleld plagues, which fell upon Ierusalem and Iudah, upon this whole present generation? God forbid!
10. But may we from any or all these Premises conclude, that This present Generation was not punished At all for putting our Saviour to death? Or that his death or the indignities done unto His more then sacred Person At or before his death, was no Cause At all of those Exemplary Punishments or unparalleled plagues, which fell upon Ierusalem and Iudah, upon this Whole present generation? God forbid!
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We answer that the indignities done unto Him at his death, and at his arraignment were such Causes of the ensuing Woes and calamities which came upon this Generation,
We answer that the indignities done unto Him At his death, and At his arraignment were such Causes of the ensuing Woes and calamities which Come upon this Generation,
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Suppose a skilful Navigator and experienced Pilot, which had long governed some tall and goodly Ship with good success in many difficult voyages, should at the length either by the greediness of the Owner be casheerd or inforced to leave his place;
Suppose a skilful Navigator and experienced Pilot, which had long governed Some tall and goodly Ship with good success in many difficult voyages, should At the length either by the greediness of the Owner be casheerd or enforced to leave his place;
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and a storm upon his departure should arise, and through want of good steerage or sounding should run them on ground or dash them against the rocks, we may say without Solecisme, that the Abandoning or Absence of the former Master or Pilot was the Cause of the shipwrack or the loss of men or goods,
and a storm upon his departure should arise, and through want of good steerage or sounding should run them on ground or dash them against the Rocks, we may say without Solecism, that the Abandoning or Absence of the former Master or Pilot was the Cause of the shipwreck or the loss of men or goods,
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although he neither were any Cause of raising the storm, nor prayed against them (as Zacharias did against his persecutors) nor gave them any wrong directions before he left them.
although he neither were any Cause of raising the storm, nor prayed against them (as Zacharias did against his persecutors) nor gave them any wrong directions before he left them.
Now the Son of God from the time of his peoples thraldom in Egypt, but more especially from the time of their deliverance thence, had been in Peculiar manner the King and Governor of the Iews, in all their Consultations of Peace or Warre;
Now the Son of God from the time of his peoples thraldom in Egypt, but more especially from the time of their deliverance thence, had been in Peculiar manner the King and Governor of the Iews, in all their Consultations of Peace or War;
by His wisdom he preserved them safe in such distresses, as without his only skill would utterly have overwhelmed the State and Nation: And by his Intercession prevented the Out-bursting or fall of that hideous storm, which had been secretly,
by His Wisdom he preserved them safe in such Distresses, as without his only skill would utterly have overwhelmed the State and nation: And by his Intercession prevented the Out-bursting or fallen of that hideous storm, which had been secretly,
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even from the death of Zachariah the son of Iehoiada and other Prophets and righteous men whose blood their fore-fathers before and after his had shed.
even from the death of Zachariah the son of Jehoiada and other prophets and righteous men whose blood their Forefathers before and After his had shed.
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But after this last Generation had both by express words and practice verified that saying of God to Samuel, They have not cast off thee from being King over them,
But After this last Generation had both by express words and practice verified that saying of God to Samuel, They have not cast off thee from being King over them,
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but they have cast off Me. That other prophesie or sweetly mild fore-warning, for which they took occasion to stone Zachariah to death in the Courts of the Lords House, was exactly fulfilled in & upon them.
but they have cast off Me. That other prophesy or sweetly mild forewarning, for which they took occasion to stone Zachariah to death in the Courts of the lords House, was exactly fulfilled in & upon them.
This Prophecie or fore-warning we have, 2 Chron. 24. verse 20. Thus saith God; Why transgress ye the Commandements of the Lord that ye cannot prosper? because ye have forsaken the Lord, he hath also forsaken you.
This Prophecy or forewarning we have, 2 Chronicles 24. verse 20. Thus Says God; Why transgress you the commandments of the Lord that you cannot prosper? Because you have forsaken the Lord, he hath also forsaken you.
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the destroying Angels, who had long waited their Opportunity to put their Commission in Execution, did Arrest their bodies, delivering up some to the Famine, some to the Sword, others to the Fowls of the air and Beasts of the field,
the destroying Angels, who had long waited their Opportunity to put their Commission in Execution, did Arrest their bodies, delivering up Some to the Famine, Some to the Sword, Others to the Fowls of the air and Beasts of the field,
and did seize upon their Land, which God had given to their Fore-fathers, for the use of others, even for the most wicked of the Heathens, first bestowing it upon the Romans, afterward upon the Saracens, and last of all upon the Barbarous Turk, under whose heavy yoke the inheritance and some of the posterity of Iacob have long groaned,
and did seize upon their Land, which God had given to their Forefathers, for the use of Others, even for the most wicked of the heathens, First bestowing it upon the Roman, afterwards upon the Saracens, and last of all upon the Barbarous Turk, under whose heavy yoke the inheritance and Some of the posterity of Iacob have long groaned,
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For in this Case especially, and in this and the like alone, that Saying of our Apostle, which some in our dayes most unadvisedly and impertinently mis-apply and confine to their own particular state in Grace,
For in this Case especially, and in this and the like alone, that Saying of our Apostle, which Some in our days most unadvisedly and impertinently misapply and confine to their own particular state in Grace,
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That Lord and God whom they solemnly forsook hath not finally forsaken them, but with unspeakable patience and long-suffering still expects their Conversion. For which, Christians above all others are bound to pray.
That Lord and God whom they solemnly forsook hath not finally forsaken them, but with unspeakable patience and long-suffering still expects their Conversion. For which, Christians above all Others Are bound to pray.
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Convert them Good Lord unto the Knowledge, and us unto the Practise of that Truth, wherewith thou hast elightened our souls, that our Prayers for them and for our selves may ever be acceptable in thy sight, O Lord our strength and our Redeemer. Amen, Amen.
Convert them Good Lord unto the Knowledge, and us unto the practice of that Truth, wherewith thou hast elightened our Souls, that our Prayers for them and for our selves may ever be acceptable in thy sighed, Oh Lord our strength and our Redeemer. Amen, Amen.
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The Second Sermon upon this Text. MATTH. 23. verse 34, 35, 36. Wherefore, Behold I send unto you Prophets — and some of them ye will kill, &c. That upon you may come all the righteous blood shed upon the earth, &c. Verily I say unto you, All these things shall come upon this Generation. 2 Chron. 24. 22. And as he was dying he said, The Lord look upon it,
The Second Sermon upon this Text. MATTHEW. 23. verse 34, 35, 36. Wherefore, Behold I send unto you prophets — and Some of them you will kill, etc. That upon you may come all the righteous blood shed upon the earth, etc. Verily I say unto you, All these things shall come upon this Generation. 2 Chronicles 24. 22. And as he was dying he said, The Lord look upon it,
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and Require it. Luke 11. 51, Verily I say unto you, IT (that is, ver. 50. The blood of all the Prophets shed from the Foundation of the world) shall be Required of this Generation.
and Require it. Luke 11. 51, Verily I say unto you, IT (that is, ver. 50. The blood of all the prophets shed from the Foundation of the world) shall be Required of this Generation.
How the sins of former Generations can be required of later, specially in so great a distance of time as was between the death of Abel and of Zachariah, and this last Generation which crucified the Lord of life:
How the Sins of former Generations can be required of later, specially in so great a distance of time as was between the death of Abel and of Zachariah, and this last Generation which Crucified the Lord of life:
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In this disquisition you will I hope dispense with me for want of a formal Division or Dichotomie, because the Channel through which I am to pass is so narrow and so dangerously beset with Rocks and shelves on the right hand and on the left;
In this disquisition you will I hope dispense with me for want of a formal Division or Dichotomy, Because the Channel through which I am to pass is so narrow and so dangerously beset with Rocks and shelves on the right hand and on the left;
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as there is no possibility for two to go on brest, nor any room for Steerage, but only Towage. One passage in my Disquisition must draw another after it, by one and the same direct Line.
as there is no possibility for two to go on breast, nor any room for Steerage, but only Towage. One passage in my Disquisition must draw Another After it, by one and the same Direct Line.
For first, if I should chance to say any thing which either Directly, or by way of Consequence might probably inferre this Affirmative Conclusion, [ That God doth at any time punish the children for the fathers sins,
For First, if I should chance to say any thing which either Directly, or by Way of Consequence might probably infer this Affirmative Conclusion, [ That God does At any time Punish the children for the Father's Sins,
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] This were to contradict that Fundamental Truth which the Lord himself hath so often protested by Oath, Ezek. 18. 1, 2, &c. And the word of the Lord came unto me again, saying:
] This were to contradict that Fundamental Truth which the Lord himself hath so often protested by Oath, Ezekiel 18. 1, 2, etc. And the word of the Lord Come unto me again, saying:
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the Fathers have eaten sour grapes, and the Childrens teeth are set on edge? As I live, saith the Lord God, ye shall not have occasion any more to use this Proverb in Israel. Behold, all souls are mine;
the Father's have eaten sour grapes, and the Children's teeth Are Set on edge? As I live, Says the Lord God, you shall not have occasion any more to use this Proverb in Israel. Behold, all Souls Are mine;
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Now to contradict any Branch of these or the like Protestations or Promises, would be to make shipwrack of Faith, more dangerous then to rush with full sail upon a Rock of Adamant.
Now to contradict any Branch of these or the like Protestations or Promises, would be to make shipwreck of Faith, more dangerous then to rush with full sail upon a Rock of Adamant.
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On the other hand, if I should affirm any thing, either directly, or indirectly, which might inferre any part of this Negative [ That God doth not visit the sins of the Fathers upon the Children,
On the other hand, if I should affirm any thing, either directly, or indirectly, which might infer any part of this Negative [ That God does not visit the Sins of the Father's upon the Children,
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then the former Promise, Ezekiel the 18. By this you see the only safe way for passage through the straits proposed must be to find out the middle Line, or Mean, whether Medium Abnegationis, or Participationis; or in one word, The difference betwixt this Negative [ God doth not punish the Children for the Fathers sins ] and the other Affirmative [ God visiteth the sins of the Fathers upon the Children,
then the former Promise, Ezekielem the 18. By this you see the only safe Way for passage through the straits proposed must be to find out the middle Line, or Mean, whither Medium Abnegationis, or Participationis; or in one word, The difference betwixt this Negative [ God does not Punish the Children for the Father's Sins ] and the other Affirmative [ God Visiteth the Sins of the Father's upon the Children,
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2. But in the very first setting forth, or entry into this narrow Passage, some here present perhaps have already discovered a shelf or sand, to wit, that the passage fore-cited, out of the second Commandement, doth better reach or fit the Case concerning Josiah his death, and the calamity of his people, then the present difficultie or Problem now in handling.
2. But in the very First setting forth, or entry into this narrow Passage, Some Here present perhaps have already discovered a shelf or sand, to wit, that the passage forecited, out of the second Commandment, does better reach or fit the Case Concerning Josiah his death, and the calamity of his people, then the present difficulty or Problem now in handling.
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For Josiah was but the third in succession from Manasseh, and dyed within fewer years, then a Generation in ordinary Construction imports, after his wicked Grand-father.
For Josiah was but the third in succession from Manasses, and died within fewer Years, then a Generation in ordinary Construction imports, After his wicked Grandfather.
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Yet this seeming Difficulty (to use the Mariners Dialect) is rather an Over-fall then a shelf, or at the worst but such a shelf or sand as cannot hinder our passage if we sound it by the Line or Plummet of the Sanctuary, or number our Fathoms by the scale of sacred Dialect in like Cases.
Yet this seeming Difficulty (to use the Mariners Dialect) is rather an Overfall then a shelf, or At the worst but such a shelf or sand as cannot hinder our passage if we found it by the Line or Plummet of the Sanctuary, or number our Fathoms by the scale of sacred Dialect in like Cases.
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an expression or speech equivalent to that of the Prophet Amos. For three transgressions of Damascus, and for four I will not turn away the punishments thereof.
an expression or speech equivalent to that of the Prophet Amos. For three transgressions of Damascus, and for four I will not turn away the punishments thereof.
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For three transgressions of Tyrus ▪ and for four; for three transgressions of Ammon, and for four, &c. Throughout almost every third verse of the first Chapter,
For three transgressions of Tyre ▪ and for four; for three transgressions of Ammon, and for four, etc. Throughout almost every third verse of the First Chapter,
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The Prophets meaning is, that all the Kingdoms or several Sovereignties there mentioned by him, especially Judah and Israel should certainly be punished, not for three or four only,
The prophets meaning is, that all the Kingdoms or several Sovereignties there mentioned by him, especially Judah and Israel should Certainly be punished, not for three or four only,
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Both speeches, as well that in Amos, as in the Second Commandement (reverently to compare magna parvis) are like to that of the Poet, O ter { que } quater { que } beati;
Both Speeches, as well that in Amos, as in the Second Commandment (reverently to compare Magna parvis) Are like to that of the Poet, Oh ter { que } quater { que } Beati;
that is, most happy. So that (unto the third and fourth generation) may imply more then seven times seven generations; as many several successions of men or families as have lived since Abels death unto this present day.
that is, most happy. So that (unto the third and fourth generation) may imply more then seven times seven generations; as many several successions of men or families as have lived since Abel's death unto this present day.
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as a thousand doth three or four, unless they desperately make up the full measure of their own and their fore-fathers sins, either by positive transgressions,
as a thousand does three or four, unless they desperately make up the full measure of their own and their Forefathers Sins, either by positive transgressions,
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that is, by searching the Mean or sounding the difference between these two Absolute Truths. 1. [ God never punisheth the Children for their Fathers sins.
that is, by searching the Mean or sounding the difference between these two Absolute Truths. 1. [ God never Punisheth the Children for their Father's Sins.
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The sons of Traytors or Rebels against the Crown and dignitie of the State wherein they live, are not by humane laws obnoxious to any Corporal or Capital punishment,
The Sons of Traitors or Rebels against the Crown and dignity of the State wherein they live, Are not by humane laws obnoxious to any Corporal or Capital punishment,
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However earthly Princes may demean themselves towards the guiltless or welldeserving sons of Traytors or Rebels, the reason or intendment of severest publick Laws in this Case provided, was not to lay any punishment upon the Children,
However earthly Princes may demean themselves towards the guiltless or welldeserving Sons of Traitors or Rebels, the reason or intendment of Severest public Laws in this Case provided, was not to lay any punishment upon the Children,
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Of the equity or good intendment of such Laws we have the fairest patern in the fore-cited place of Ezekiel, chap. 18. 31, 32. Cast away from you all your transgressions whereby ye have transgressed,
Of the equity or good intendment of such Laws we have the Fairest pattern in the forecited place of Ezekielem, chap. 18. 31, 32. Cast away from you all your transgressions whereby you have transgressed,
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and make you a new heart and a new spirit, For why will ye die O ye house of Israel? For I have no pleasure in the death of him that dyeth, saith the Lord God;
and make you a new heart and a new Spirit, For why will you die Oh you house of Israel? For I have no pleasure in the death of him that Dies, Says the Lord God;
First, if their Fathers have been punished citra condignum, that is, in a less measure or lower degree then their personal transgressions had deserved.
First, if their Father's have been punished citra condignum, that is, in a less measure or lower degree then their personal transgressions had deserved.
The Second, if their Fathers punishments have been upon Register or Record so remarkably suited unto their sins, that their Children might (as they ought) have taken notice of the occasions of Gods displeasure against them or punishing hand upon them.
The Second, if their Father's punishments have been upon Register or Record so remarkably suited unto their Sins, that their Children might (as they ought) have taken notice of the occasions of God's displeasure against them or punishing hand upon them.
or ought to be, more greivously punished for the second Turn then for the first, more greivously for the third time then for the second, more for the fourth, then for all the three former.
or ought to be, more grievously punished for the second Turn then for the First, more grievously for the third time then for the second, more for the fourth, then for all the three former.
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This manner of proceeding in Colledges or Academical Societies, is most agreeable to the Ancient Constitutions of this Kingdom for the manner of Processes in Courts Ecclesiastick.
This manner of proceeding in Colleges or Academical Societies, is most agreeable to the Ancient Constitutions of this Kingdom for the manner of Processes in Courts Ecclesiastic.
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The not appearing upon lawful Summons in Courts Ecclesiastick, was for the first neglect, but a mulct of Twenty pence according to the Rate of money in those dayes.
The not appearing upon lawful Summons in Courts Ecclesiastic, was for the First neglect, but a mulct of Twenty pence according to the Rate of money in those days.
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Now the Covenant of Life and Death which God made with the Seed of Abraham, or with the Sons of Jacob upon their deliverance out of Aegypt (afterwards, in more express words, with the house of David, or tribe of Judah throughout their generations) is the true Patern or Authentick leading Case of all Just and Legal Proceedings, with One and the same Partie,
Now the Covenant of Life and Death which God made with the Seed of Abraham, or with the Sons of Jacob upon their deliverance out of Egypt (afterwards, in more express words, with the house of David, or tribe of Judah throughout their generations) is the true Pattern or Authentic leading Case of all Just and Legal Proceedings, with One and the same Party,
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5. To take a more particular view of the peculiar Aspect, which these heavenly Lights (Gods Laws I mean) had to the Seed of Jacob, or Kingdom of Israel and Judah: For in respect of other Kingdoms or Nations their aspect admits some variation:
5. To take a more particular view of the peculiar Aspect, which these heavenly Lights (God's Laws I mean) had to the Seed of Jacob, or Kingdom of Israel and Judah: For in respect of other Kingdoms or nations their aspect admits Some variation:
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To keep the seed of Jacob upright in the wayes of Faithful Abraham, the God of their fathers left them a Twofold Register to be perpetually continued by his Prophets or other sacred Writers.
To keep the seed of Jacob upright in the ways of Faithful Abraham, the God of their Father's left them a Twofold Register to be perpetually continued by his prophets or other sacred Writers.
The manner of Gods augmenting the punishments or plagues upon succeeding Generations, which would not take warning by the punishments of their fore-fathers, usually runs by the scale of seven.
The manner of God's augmenting the punishments or plagues upon succeeding Generations, which would not take warning by the punishments of their Forefathers, usually runs by the scale of seven.
Every man that seeth me (saith Cain, after the Lord had convented him for killing his brother) will kill me; whereas, there was not a man in the world besides his father and himself;
Every man that sees me (Says Cain, After the Lord had Convicted him for killing his brother) will kill me; whereas, there was not a man in the world beside his father and himself;
According to this Sentence engraven in this murtherous heart, did God afterwards enjoyn Noah, and gave it in express Commandement under his hand to Moses [ Whosoever doth shed mans blood ▪ by man shall his blood be shed.
According to this Sentence engraven in this murderous heart, did God afterwards enjoin Noah, and gave it in express Commandment under his hand to Moses [ Whosoever does shed men blood ▪ by man shall his blood be shed.
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why doth God expresly exempt him from it, and punish him with exile only? Doubtless this was from His Gracious Universal Goodness, which alwayes threats before it strike, offereth favour before he proceed to Judgment,
why does God expressly exempt him from it, and Punish him with exile only? Doubtless this was from His Gracious Universal goodness, which always Treats before it strike, Offereth favour before he proceed to Judgement,
Yet for any of Seths Posteritie to have killed murtherous Cain, had been a sin in its nature farre less then for Cain to murther his righteous brother:
Yet for any of Seths Posterity to have killed murderous Cain, had been a since in its nature Far less then for Cain to murder his righteous brother:
So in that Great Covenant of Life and Death made with the Israelites, Levit. 26. 14, 15, 16. After promise of extraordinary blessings to the Observers of his Law, the Lord thus threatneth the transgressors;
So in that Great Covenant of Life and Death made with the Israelites, Levit. 26. 14, 15, 16. After promise of extraordinary blessings to the Observers of his Law, the Lord thus threatens the transgressors;
I also will do this unto you, I will even appoint over you terror, consumption, &c. But if for all this they will not yet turn unto him, he will plague them still with the pursuit of their enemies.
I also will do this unto you, I will even appoint over you terror, consumption, etc. But if for all this they will not yet turn unto him, he will plague them still with the pursuit of their enemies.
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and if all this will not reclaim them, these later plagues shall be seven times multiplied, and this third plague three hundred forty three times greater then the first:
and if all this will not reclaim them, these later plagues shall be seven times multiplied, and this third plague three hundred forty three times greater then the First:
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So that the same Apostasie or rebellion, not amended after so many warnings (if we may call the literal meaning to strict Arithmetical Account) shall in the end be One thousand one hundred ninety seven times more severely punished then the first.
So that the same Apostasy or rebellion, not amended After so many Warnings (if we may call the literal meaning to strict Arithmetical Account) shall in the end be One thousand one hundred ninety seven times more severely punished then the First.
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But it is likely, that a Certain Number was put for an uncertain. That the visitation of sins of Fathers upon their Children, may be continued seventy Generations,
But it is likely, that a Certain Number was put for an uncertain. That the Visitation of Sins of Father's upon their Children, may be continued seventy Generations,
For not putting this Rule or Law [ of confessing their fathers sins ] in practise, the Children of that Generation which put our Lord and Saviour to death, are punished this day with greater hardness of heart,
For not putting this Rule or Law [ of confessing their Father's Sins ] in practice, the Children of that Generation which put our Lord and Saviour to death, Are punished this day with greater hardness of heart,
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For however They were the very Paterns of Hypocrisie, yet had they so much sense or feeling of conscience, that they did utterly dislike their Fore-fathers Actions,
For however They were the very Patterns of Hypocrisy, yet had they so much sense or feeling of conscience, that they did utterly dislike their Forefathers Actions,
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and thought to super-erogate for their Fathers transgressions, by erecting the Tombs, or garnishing the Sepulchres of the Prophets whom their Fathers had murthered or stoned to death.
and Thought to supererogate for their Father's transgressions, by erecting the Tombs, or garnishing the Sepulchres of the prophets whom their Father's had murdered or stoned to death.
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But these modern scattered Jews will not to this day confess their fore-fathers sins, nor acknowledge that they did ought amiss, in putting to death the Prince of Prophets and Lord of Life. And their Fathers sins,
But these modern scattered jews will not to this day confess their Forefathers Sins, nor acknowledge that they did ought amiss, in putting to death the Prince of prophets and Lord of Life. And their Father's Sins,
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and repentance truly hearty implies not only an Abstinence from the same or like transgressions wherewith their Fathers had provoked Gods wrath, but a zealous Desire or Endeavour to glorifie God by constant Practise of the Contrary vertues or works of Piety.
and Repentance truly hearty Implies not only an Abstinence from the same or like transgressions wherewith their Father's had provoked God's wrath, but a zealous Desire or Endeavour to Glorify God by constant practice of the Contrary Virtues or works of Piety.
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seeing the contagion of sin, spreads from the unknown Malefactor to his neighbors; from the Fields wherein it is by Passengers committed, into the bordering Cities or Villages;
seeing the contagion of since, spreads from the unknown Malefactor to his neighbours; from the Fields wherein it is by Passengers committed, into the bordering Cities or Villages;
unless the Attonement be made by Sacrifice and such solemn deprecation of guilt as the Law in this Case appoints, Deut. 21. 1, 2, &c. If one be found slain in the Land which the Lord thy God giveth thee to possesse it, lying in the field,
unless the Atonement be made by Sacrifice and such solemn deprecation of guilt as the Law in this Case appoints, Deuteronomy 21. 1, 2, etc. If one be found slave in the Land which the Lord thy God gives thee to possess it, lying in the field,
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and to bless in the name of the Lord, and by their word shall every controversie and stroke be tryed.) And all the Elders of that City that are next to the slain man shall wash their hands over the Heiser, that is to be beheaded in the valley;
and to bless in the name of the Lord, and by their word shall every controversy and stroke be tried.) And all the Elders of that city that Are next to the slave man shall wash their hands over the Heiser, that is to be beheaded in the valley;
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Be merciful, O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy People of Israels charge, and the blood shall be forgiven them.
Be merciful, Oh Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy People of Israel's charge, and the blood shall be forgiven them.
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so farre, that we may without the help of Perspective or spectacles discover the point where it opens it self into a wide Sea or Ocean of useful Applications for all Times, Places and Persons:
so Far, that we may without the help of Perspective or spectacles discover the point where it Opens it self into a wide Sea or Ocean of useful Applications for all Times, Places and Persons:
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But the time will not serve me, or if it did, I never had list to become the States-mans Remembrancer out of the Academical Pulpit, not to exhort or reprove Academicks in the Court or Presence of States-men.
But the time will not serve me, or if it did, I never had list to become the Statesman's Remembrancer out of the Academical Pulpit, not to exhort or reprove Academics in the Court or Presence of Statesmen.
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The residue of my message for this present is to you, (Men, Fathers and Brethren) to you especially unto whom the Lord hath delegated the Government or over-sight of others (including my self in the number.) My message shall be very brief, only This;
The residue of my message for this present is to you, (Men, Father's and Brothers) to you especially unto whom the Lord hath delegated the Government or oversight of Others (including my self in the number.) My message shall be very brief, only This;
That we never seek to maintain, either the dignitie of our places or means of private gain or advantages by the examples or practises of our Fore-fathers or Predecessors.
That we never seek to maintain, either the dignity of our places or means of private gain or advantages by the Examples or practises of our Forefathers or Predecessors.
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For this would be the most compendious way, by which the old wily Serpent could either lead or drive us, to make up the measure of our Fore-fathers or Predecessors sins.
For this would be the most compendious Way, by which the old wily Serpent could either led or drive us, to make up the measure of our Forefathers or Predecessors Sins.
That if they have dishonoured Gods Name by intemperance or other impure manner of living, he would grant the assistance of his Grace unto our Endeavors for glorifying his Name by sanctitie of life in his sight, and by integrity of conversation amongst men.
That if they have dishonoured God's Name by intemperance or other impure manner of living, he would grant the assistance of his Grace unto our Endeavors for glorifying his Name by sanctity of life in his sighed, and by integrity of Conversation among men.
That if they have offended him by superstition, by false doctrine or heresie, he would so bless our ministerial function or other endeavors in our several Callings, that we may lead others in the wayes of truth from which they have erred or caused others to erre.
That if they have offended him by Superstition, by false Doctrine or heresy, he would so bless our ministerial function or other endeavors in our several Callings, that we may led Others in the ways of truth from which they have erred or caused Others to err.
THis Great Author (as may be seen Fol. 3728. and 3729.) had raised Six Questions out of the Text: and in the Two last past Sermons (or Chapters) had spoken to Four (the first four) of those Six Questions.
THis Great Author (as may be seen Fol. 3728. and 3729.) had raised Six Questions out of the Text: and in the Two last passed Sermons (or Chapters) had spoken to Four (the First four) of those Six Questions.
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and in his First Sermon upon 2 Chronicles 6. 39. But he hath neither as yet here (I mean, in the two last Sermons) nor elsewhere, that I can referre the Reader to, spoken any thing concerning the Fifth Question:
and in his First Sermon upon 2 Chronicles 6. 39. But he hath neither as yet Here (I mean, in the two last Sermons) nor elsewhere, that I can refer the Reader to, spoken any thing Concerning the Fifth Question:
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And (that I may give the Reader a punctual Account of every particular) It comes to be as a Fragment or Appendix, Thus. The Author had written a very Large Tractate upon Matth. 23. 34, &c. Out of this Tractate, upon Occasion, himself had excerpt the Two next fore-printed Sermons.
And (that I may give the Reader a punctual Account of every particular) It comes to be as a Fragment or Appendix, Thus. The Author had written a very Large Tractate upon Matthew 23. 34, etc. Out of this Tractate, upon Occasion, himself had excerpt the Two next fore-printed Sermons.
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And I chuse rather to prejudice the Author by Publishing them in this way, then by stifling them to deprive the Reader of the Benefit and delight of them. In sum;
And I choose rather to prejudice the Author by Publishing them in this Way, then by stifling them to deprive the Reader of the Benefit and delight of them. In sum;
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1, To our Authors Opinion declared in answering the Third Question (which, I confesse, was New to me, and may perhaps seem to others A Paradox:) viz. That our Saviours Transcendent Goodness so interposed, That His own and His Apostles Blood was not required of them that shed it.
1, To our Authors Opinion declared in answering the Third Question (which, I confess, was New to me, and may perhaps seem to Others A Paradox:) viz. That our Saviors Transcendent goodness so interposed, That His own and His Apostles Blood was not required of them that shed it.
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God forbid we should deny, This last Generations personal offences against our Saviour to have been most heynous, most meritorious of exemplary punishment in this life.
God forbid we should deny, This last Generations personal offences against our Saviour to have been most heinous, most meritorious of exemplary punishment in this life.
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then any punishment for the same offence against the Prophets, or any Temporal Prince, as Christ was greater and better then the Prophets, or earthly Princes.
then any punishment for the same offence against the prophets, or any Temporal Prince, as christ was greater and better then the prophets, or earthly Princes.
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First: Admitting, that every degree of dignitie in the party offended (as much as can be demanded) brings forth a correspondent degree of excesse in the offence, supposing the matter of the offence to be, (quoad caetera) equal:
First: Admitting, that every degree of dignity in the party offended (as much as can be demanded) brings forth a correspondent degree of excess in the offence, supposing the matter of the offence to be, (quoad caetera) equal:
This will not inferre the Conclusion intended by Maldonate and others, That the plagues here threatned by our Saviour must wholly be ascribed to the murthering of Him and his Apostles, without any Reference to the slaughter of Gods Prophets.
This will not infer the Conclusion intended by Maldonate and Others, That the plagues Here threatened by our Saviour must wholly be ascribed to the murdering of Him and his Apostles, without any Referente to the slaughter of God's prophets.
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And though it be most true, that every sin is an offence against an Infinite Majestie; yet is He, whose Majestie is Infinite in a manner infinitely more offended with some sinnes, then with others.
And though it be most true, that every since is an offence against an Infinite Majesty; yet is He, whose Majesty is Infinite in a manner infinitely more offended with Some Sins, then with Others.
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as personal against our Saviour, and excuse their Persons a Tanto, though not a Toto. We speak the Wisdom of God — which none of the Princes of this world knew;
as personal against our Saviour, and excuse their Persons a Tanto, though not a Toto. We speak the Wisdom of God — which none of the Princes of this world knew;
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for had they known it, they would not have crucified the Lord of Glory, 1 Cor. 2. 7, 8. And again, They of Jerusalem, and their Rulers because they knew him not,
for had they known it, they would not have Crucified the Lord of Glory, 1 Cor. 2. 7, 8. And again, They of Jerusalem, and their Rulers Because they knew him not,
And now brethren I wot that out of ignorance ye did it, as did also your Rulers, Act. 3. verse 17. Some rigid Accuser of these hateful men would perhaps reply that they were ignorant through their own default.
And now brothers I wot that out of ignorance you did it, as did also your Rulers, Act. 3. verse 17. some rigid Accuser of these hateful men would perhaps reply that they were ignorant through their own default.
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All this being granted, their fault lies properly in the true and immediate Cause of their Ignorance, not in that ignorance which was no otherwise Cause of their actual murther,
All this being granted, their fault lies properly in the true and immediate Cause of their Ignorance, not in that ignorance which was not otherwise Cause of their actual murder,
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such partial apprehensions of their fathers idolatry and cruelty in killing the Prophets, as we have of their hypocrisie and cruelty against Christ, did concurre as Accessarie or Causes Collateral. Being so much addicted to covetousness, to pride and ambition,
such partial apprehensions of their Father's idolatry and cruelty in killing the prophets, as we have of their hypocrisy and cruelty against christ, did concur as Accessary or Causes Collateral. Being so much addicted to covetousness, to pride and ambition,
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Suppose he had come into the world in the dayes of Joash, who put Zachariah to death, done the same works, used the same admonitions and reproofs to have recalled that headstrong generation from Idolatry, which he did to reclaim the Scribes and Pharisees from their hypocrisie and malice;
Suppose he had come into the world in the days of Joash, who put Zachariah to death, done the same works, used the same admonitions and reproofs to have Recalled that headstrong generation from Idolatry, which he did to reclaim the Scribes and Pharisees from their hypocrisy and malice;
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Gods Prophets, which knew their temper, would not (I am perswaded) have been too forward to have been their Bails for much better behaviour towards their Lord and Master, then they had shewed towards themselves his servants.
God's prophets, which knew their temper, would not (I am persuaded) have been too forward to have been their Bails for much better behaviour towards their Lord and Master, then they had showed towards themselves his Servants.
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God sent not his Son into the world to condemn the world, but that the world through him might be saved, John 3. 17. And this salvation was first (out of love no doubt) to be tendred unto Ierusalem and her children.
God sent not his Son into the world to condemn the world, but that the world through him might be saved, John 3. 17. And this salvation was First (out of love no doubt) to be tendered unto Ierusalem and her children.
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Christ was a better Teacher then the Prophets were, and unto us it is manifest, that these Scribes and Pharisees, which would not learn goodness of him, were most wickedly wilful;
christ was a better Teacher then the prophets were, and unto us it is manifest, that these Scribes and Pharisees, which would not Learn Goodness of him, were most wickedly wilful;
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then upon any former, but should not have been so plentifully poured upon it, unless Zacharias and the Prophets had been so desperately slain by their fathers.
then upon any former, but should not have been so plentifully poured upon it, unless Zacharias and the prophets had been so desperately slave by their Father's.
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And for any Argument that can be brought to the contrary, had Christ been crucified, when Zacharias was slain, and Zacharias slain when he was crucified (all other proper Circumstances of each Fact (besides this change of time) continuing the same) it is probable from my Text, That Gods judgments upon this Nation, had been less in the former age then they were;
And for any Argument that can be brought to the contrary, had christ been Crucified, when Zacharias was slave, and Zacharias slave when he was Crucified (all other proper circumstances of each Fact (beside this change of time) Continuing the same) it is probable from my Text, That God's Judgments upon this nation, had been less in the former age then they were;
Nor can this Consequence be any whit prejudiced, albeit we grant the practises of cruelty against our Saviour to have been seven hundred thousand times more heynous in themselves,
Nor can this Consequence be any whit prejudiced, albeit we grant the practises of cruelty against our Saviour to have been seven hundred thousand times more heinous in themselves,
Obdurate pride, unrelenting cruelty and general impenitencie for other foul sins, as they concerned the Whole Trinity, or were matter of sin against the Holy Ghost, he could not remit or make intercession for them in the dayes of his flesh,
Obdurate pride, unrelenting cruelty and general impenitency for other foul Sins, as they concerned the whole Trinity, or were matter of since against the Holy Ghost, he could not remit or make Intercession for them in the days of his Flesh,
But he that by vertue of his Commission, as Son of man did freely forgive all other sins, did (as my Text imports) remit all personal offences, as they only concerned himself, and did not suffer the fruits or effects of these later Jews malice to come upon Jerusalems score for shedding of righteous blood.
But he that by virtue of his Commission, as Son of man did freely forgive all other Sins, did (as my Text imports) remit all personal offences, as they only concerned himself, and did not suffer the fruits or effects of these later jews malice to come upon Jerusalems score for shedding of righteous blood.
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even Moses, in whom ye trust. John 5. v. 45. Moses, though (till Christ came) the meekest man that had been on earth, had foretold and solemnly threatned those plagues, whose execution most of the Prophets had sollicited.
even Moses, in whom you trust. John 5. v. 45. Moses, though (till christ Come) the Meekest man that had been on earth, had foretold and solemnly threatened those plagues, whose execution most of the prophets had solicited.
But this Great Prophet beyond all measure of meekness and patience, whereof humanity, so but meer humanity, is capable, seeks by prayer, by reproof, by admonitions and exhortations, by all means justly possible to prevent them;
But this Great Prophet beyond all measure of meekness and patience, whereof humanity, so but mere humanity, is capable, seeks by prayer, by reproof, by admonitions and exhortations, by all means justly possible to prevent them;
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4. That which first moved me to make, and must justifie the interpretation of these words here made, is a remarkable Opposition expresly recorded in Scripture betwixt our Saviours and his Disciples desires uttered at their death for this peoples good,
4. That which First moved me to make, and must justify the Interpretation of these words Here made, is a remarkable Opposition expressly recorded in Scripture betwixt our Saviors and his Disciples Desires uttered At their death for this peoples good,
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least God should shew any token of love towards such as they mislike, or Christ manifest any desire of their salvation, whom they have markt for Reprobates) would have restrained unto the Garrison of Souldiers that conducted him to the Cross.
lest God should show any token of love towards such as they mislike, or christ manifest any desire of their salvation, whom they have marked for Reprobates) would have restrained unto the Garrison of Soldiers that conducted him to the Cross.
But Reasons we have many to think, or rather firmly to believe, that he uttered those Prayers Indefinitely for all, that either were Actors in this business,
But Reasons we have many to think, or rather firmly to believe, that he uttered those Prayers Indefinitely for all, that either were Actors in this business,
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whiles he lived on earth (as all must acknowledge) did, why should not his dying Prayers in the first place respect the lost sheep of Israel? Roman Souldiers they were not,
while he lived on earth (as all must acknowledge) did, why should not his dying Prayers in the First place respect the lost sheep of Israel? Roman Soldiers they were not,
but Jews of the most malignant stamp, which martyred St. Stephen; yet after he had commended his spirit unto Iesus in near the same terms, that Jesus did his unto his Father, he kneeled down, and cried with a loud voice, Lord lay not this sin to their charge;
but jews of the most malignant stamp, which martyred Saint Stephen; yet After he had commended his Spirit unto Iesus in near the same terms, that jesus did his unto his Father, he kneeled down, and cried with a loud voice, Lord lay not this since to their charge;
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And when he had said this he fell asleep, Acts 7. 60. It is no sin I hope to suppose, that the Master was every way as charitable at his death as his Disciple.
And when he had said this he fell asleep, Acts 7. 60. It is no since I hope to suppose, that the Master was every Way as charitable At his death as his Disciple.
for the like sin became fugitives and vagabonds on the face of the earth, whilest the good Land, which God gave unto their fathers hath been curst with barrenness and desolation for their sakes ▪ And this Cry of Abels blood against his brother, God would have registred in the beginning of his book,
for the like since became fugitives and vagabonds on the face of the earth, whilst the good Land, which God gave unto their Father's hath been cursed with Barrenness and desolation for their sakes ▪ And this Cry of Abel's blood against his brother, God would have registered in the beginning of his book,
Whereby the Iews, to whom the manner of Gods process with Cain, was sufficiently known, were condemned Ipso Facto, without any further folicitation of Gods judgments,
Whereby the Iews, to whom the manner of God's process with Cain, was sufficiently known, were condemned Ipso Facto, without any further folicitation of God's Judgments,
and his brothers righteous, 1 John 3. 12. Ye are of your father the divel (saith our Saviour to these Iewes) and the lusts of your father ye will do;
and his Brother's righteous, 1 John 3. 12. You Are of your father the Devil (Says our Saviour to these Iewes) and the Lustiest of your father you will do;
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Abel, as pleasing God by his sacrifice, and as being slain by his ungratious brother, was the live Type of Christ, as man, whose murther by his brethren,
Abel, as pleasing God by his sacrifice, and as being slave by his ungracious brother, was the live Type of christ, as man, whose murder by his brothers,
The same God, which in the fourth of Genesis admonisheth Cain, partly by threatning, partly by promises, to desist from his wicked purposes, doth here in my Text as lovingly,
The same God, which in the fourth of Genesis Admonisheth Cain, partly by threatening, partly by promises, to desist from his wicked Purposes, does Here in my Text as lovingly,
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And they not taking warning by Cain 's example (to repent them of their envie and grudging against their brother) the Crie, not of Christs blood which they shed, but of Abel 's, overtakes them;
And they not taking warning by Cain is Exampl (to Repent them of their envy and grudging against their brother) the Cry, not of Christ blood which they shed, but of Abel is, overtakes them;
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The Lord look upon it, and require it, 2 Chron. 24. 22, The present Effect of this his dying speech compared with St. Lukes narration of Our Saviours Admonition, affords the true Comment on my Text, Therefore (said the wisdom of God) I will send them Prophets and Apostles,
The Lord look upon it, and require it, 2 Chronicles 24. 22, The present Effect of this his dying speech compared with Saint Lukes narration of Our Saviors Admonition, affords the true Comment on my Text, Therefore (said the Wisdom of God) I will send them prophets and Apostles,
That the blood of all the Prophets shed from the foundation of the world, may be required of this generation, from the blood of Abel unto the blood of Zacharias;
That the blood of all the prophets shed from the Foundation of the world, may be required of this generation, from the blood of Abel unto the blood of Zacharias;
Verily I say unto you, it shall be required of this generation, Luke 11. v. 49, 50, 51. The Emphatical resuming of the Terms which Zacharias used [ It shall be required of this generation ] implies as much,
Verily I say unto you, it shall be required of this generation, Lycia 11. v. 49, 50, 51. The Emphatical resuming of the Terms which Zacharias used [ It shall be required of this generation ] Implies as much,
His innocent blood, which was in part required of that wicked King and the Princes which shed it, shall be required in fuller measure of this generation, which is more bloodily minded then that was,
His innocent blood, which was in part required of that wicked King and the Princes which shed it, shall be required in fuller measure of this generation, which is more bloodily minded then that was,
For the Army of the Syrians came with a small company, and the Lord delivered a very great hoast into their hands ▪ because they had forsaken the Lord;
For the Army of the Syrians Come with a small company, and the Lord Delivered a very great host into their hands ▪ Because they had forsaken the Lord;
Nor is it necessary we should think he did wish their eternal destruction, but only indefinitely desire, that God would not suffer such an Execrable Conspiracie to go unpunished,
Nor is it necessary we should think he did wish their Eternal destruction, but only indefinitely desire, that God would not suffer such an Execrable conspiracy to go unpunished,
And when his Disciples desire him to call down fire from heaven, as Elias did, he derives his sharp Check from this Principle ▪ which they should have known;
And when his Disciples desire him to call down fire from heaven, as Elias did, he derives his sharp Check from this Principle ▪ which they should have known;
for the Son of God is not come to destroy mens lives, but to save them, Luke 9. 55. Did then Elias or Elisha his Scholar sin in taking vengeance upon the enemies of their God? Who dare avouch it? Or if to execute vengeance were lawful to them, as they were Prophets, was it unlawful for Zacharias upon greater personal indignities to desire the Lord would revenge his death? Yet Christs Disciples might not do so,
for the Son of God is not come to destroy men's lives, but to save them, Lycia 9. 55. Did then Elias or Elisha his Scholar since in taking vengeance upon the enemies of their God? Who Dare avouch it? Or if to execute vengeance were lawful to them, as they were prophets, was it unlawful for Zacharias upon greater personal indignities to desire the Lord would revenge his death? Yet Christ Disciples might not do so,
then our Saviours prayers powred out for their safety, whiles he offered himself in sacrifice? Was it possible, Zacharias 's spirit of cursing and indignation should be stronger,
then our Saviors Prayers poured out for their safety, while he offered himself in sacrifice? Was it possible, Zacharias is Spirit of cursing and Indignation should be Stronger,
and by their impenitencie made themselves uncapable of that General Pardon, which Christ had procured for all that be penitent, or would rightly use it:
and by their impenitency made themselves uncapable of that General Pardon, which christ had procured for all that be penitent, or would rightly use it:
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Their impenitency is from themselves, and whiles they continue stubborn and impenitent, they can have no Allowance of that General Pardon, which they will not plead or stand to,
Their impenitency is from themselves, and while they continue stubborn and impenitent, they can have no Allowance of that General Pardon, which they will not plead or stand to,
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But take we them, as they are in their impenitency, may we think they were thus grievously punished for shedding His Blood, or for the blood of Abel, Zacharias, and other Prophets, unjustly shed by their fore-fathers? for their personal hatred against him as the Son of God;
But take we them, as they Are in their impenitency, may we think they were thus grievously punished for shedding His Blood, or for the blood of Abel, Zacharias, and other prophets, unjustly shed by their Forefathers? for their personal hatred against him as the Son of God;
partly from the different specifical qualitie, or extent of the plagues here mentioned, often inflicted on several generations of the Israelites; But specially from the Tenour and purpose of the Law it self ▪ strictly enjoyning the scattered Reliques of this people,
partly from the different specifical quality, or extent of the plagues Here mentioned, often inflicted on several generations of the Israelites; But specially from the Tenor and purpose of the Law it self ▪ strictly enjoining the scattered Relics of this people,
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Then will I remember my Covenant with Jacob, and also my Covenant with Isaac, and also my Covenant with Abraham will I remember, and I will remember the land.
Then will I Remember my Covenant with Jacob, and also my Covenant with Isaac, and also my Covenant with Abraham will I Remember, and I will Remember the land.
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But to avert their just punishment from our selves, by unfeigned Conversion unto God in those particulars, wherein our fathers have forsaken him, is a duty possible,
But to avert their just punishment from our selves, by unfeigned Conversion unto God in those particulars, wherein our Father's have forsaken him, is a duty possible,
Posterity (besides performance of duties common to all) must alwayes be zealous observers of those precepts, which their fore-fathers have principally transgressed.
Posterity (beside performance of duties Common to all) must always be zealous observers of those Precepts, which their Forefathers have principally transgressed.
The truth of this Inference is warranted by that very Text of Scripture, intirely considered, whose first passages are by worldlings brought against it.
The truth of this Inference is warranted by that very Text of Scripture, entirely considered, whose First passages Are by worldlings brought against it.
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If doing none of these, he hath given his bread to the hungry (whom his father deprived of food) covered the naked (whom his father spoiled) with a garment: And taken off his hand from the poor (on whom his fathers hand was heavy) if he hath not received usury nor increase,
If doing none of these, he hath given his bred to the hungry (whom his father deprived of food) covered the naked (whom his father spoiled) with a garment: And taken off his hand from the poor (on whom his Father's hand was heavy) if he hath not received Usury nor increase,
he shall not die for the iniquity of his father (saith the Lord) he shall live, Ezek. 18. 14, 15, 16. From these Laws thus expounded, specially from that of Gods visiting the sins of fathers upon their children unto the third and fourth generation:
he shall not die for the iniquity of his father (Says the Lord) he shall live, Ezekiel 18. 14, 15, 16. From these Laws thus expounded, specially from that of God's visiting the Sins of Father's upon their children unto the third and fourth generation:
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But if positive or actual transgressions otherwise equal be liable by the Rule of Divine Justice, to more then double punishment in the son, that hath had fair warnings in his father:
But if positive or actual transgressions otherwise equal be liable by the Rule of Divine justice, to more then double punishment in the son, that hath had fair Warnings in his father:
It is very consonant to the same Rule, that the son, albeit he do not imitate his fore-fathers in actual transgressions, should suffer greater temporal punishments,
It is very consonant to the same Rule, that the son, albeit he do not imitate his Forefathers in actual transgressions, should suffer greater temporal punishments,
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then they did, for not confessing their sins, as Gods Law requires; or not glorifying Gods name by his fidelity in contrary practises of charity, and godliness.
then they did, for not confessing their Sins, as God's Law requires; or not glorifying God's name by his Fidis in contrary practises of charity, and godliness.
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We must consider, that the Jewish Nation had many fore-warnings of Gods displeasure in the Ages before Zacharias; That in his time, both Prince and People, the whole Nation stood as condemned by that his sentence solemnly pronounced Ex Cathedra; [ ye shall not prosper;
We must Consider, that the Jewish nation had many forewarnings of God's displeasure in the Ages before Zacharias; That in his time, both Prince and People, the Whole nation stood as condemned by that his sentence solemnly pronounced Ex Cathedra; [ you shall not prosper;
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ye have forsaken the Lord, and the Lord hath forsaken you: ] though God, tempering his judgments with mercy, reprieved this State in hope of amendment.
you have forsaken the Lord, and the Lord hath forsaken you: ] though God, tempering his Judgments with mercy, reprieved this State in hope of amendment.
And the sentence solemnly denounced by Zachariah, often re-iterated in more severe termes by later Prophets, is executed at length, according to the full measure of their iniquity;
And the sentence solemnly denounced by Zachariah, often reiterated in more severe terms by later prophets, is executed At length, according to the full measure of their iniquity;
The whole manner of Gods proceeding against them, first in Mercie, then in Judgment, lastly in Severity and fury is most directly set forth unto us by Our Saviour in the Parable of the Vineyard let out to husbandmen, whose estate in it was utterly void upon the first Non-payment of rent,
The Whole manner of God's proceeding against them, First in Mercy, then in Judgement, lastly in Severity and fury is most directly Set forth unto us by Our Saviour in the Parable of the Vineyard let out to husbandmen, whose estate in it was utterly void upon the First Nonpayment of rend,
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] So fully ripe for Justice was iniquity once come to this height, that they themselves, whom this Case concerns, adjudge the authors of this murther uncapable of mercy.
] So Fully ripe for justice was iniquity once come to this height, that they themselves, whom this Case concerns, adjudge the Authors of this murder uncapable of mercy.
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and will let out his vineyard unto other husbandmen, which shall render him the fruits in their season, Matth. 21. Luke 20. Most men (I doubt not) understand the General meaning of the Parable.
and will let out his vineyard unto other husbandmen, which shall render him the fruits in their season, Matthew 21. Luke 20. Most men (I doubt not) understand the General meaning of the Parable.
he may understand the hill of Sion, or Jerusalem; by the Tower, the Temple: By the hedge the fortifications of Hierusalem, begun by David, without which our Saviour (who is the heir meant in the Gospel) was crucified;
he may understand the hill of Sion, or Jerusalem; by the Tower, the Temple: By the hedge the fortifications of Jerusalem, begun by David, without which our Saviour (who is the heir meant in the Gospel) was Crucified;
was by the Prophet referred unto the Inhabitants of Hierusalem, and men of Judah. The Tenour of it is the same in the Prophet and the Evangelist, I will tell you (saith the Prophet) what I will do to my vineyard;
was by the Prophet referred unto the Inhabitants of Jerusalem, and men of Judah. The Tenor of it is the same in the Prophet and the Evangelist, I will tell you (Says the Prophet) what I will do to my vineyard;
That is, Not whiles it remained in Judah, whose mountains are now become like the mountains of Gilboah, accursed for the slaughter of the King of Israel.
That is, Not while it remained in Judah, whose Mountains Are now become like the Mountains of gilboa, accursed for the slaughter of the King of Israel.
More exactly parallel to the Parable, as it is proposed by our Saviour, we may (besides all other particular diseases or distempers of this flourishing State) observe Three principal Climacterical Seasons. In the first and second it escapes very hardly, and dies in the last.
More exactly parallel to the Parable, as it is proposed by our Saviour, we may (beside all other particular diseases or distempers of this flourishing State) observe Three principal Climacterical Seasons. In the First and second it escapes very hardly, and die in the last.
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For Jehoiada the High-Priest, father in Zachariah, had lastly pruned and drest it, re-ingrafting Joash, as a forlorn Plant, into the stock of David, from which he had been for a while dis-planted by Athaliah the Queen Regent;
For Jehoiada the High-Priest, father in Zachariah, had lastly pruned and dressed it, re-ingrafting Joash, as a forlorn Plant, into the stock of David, from which he had been for a while displanted by Athaliah the Queen Regent;
Why transgress ye the Lords Commandements that ye cannot prosper? 2 Chron. 24. 17, 22. He said no more then Moses their Law-giver had expressed in that Divine Song, Deut. 32. which this people were to teach their children, that it might be a witness against them.
Why transgress you the lords commandments that you cannot prosper? 2 Chronicles 24. 17, 22. He said no more then Moses their Lawgiver had expressed in that Divine Song, Deuteronomy 32. which this people were to teach their children, that it might be a witness against them.
they confirm their desperate league with the Prophets blood, that did disswade it. Of those other Servants of the Lord, sent unto them about the same time;
they confirm their desperate league with the prophets blood, that did dissuade it. Of those other Servants of the Lord, sent unto them about the same time;
Because it is certain, that Zachariah, whose Father had deserved so well of King, Princes and People of Judah, was by the Kings appointment stoned to death.
Because it is certain, that Zachariah, whose Father had deserved so well of King, Princes and People of Judah, was by the Kings appointment stoned to death.
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And (besides the Calamities of warre, which befell the Land in the end of that year) the Temple, in which he died, was by his dying curse designed to ruine and destruction.
And (beside the Calamities of war, which befell the Land in the end of that year) the Temple, in which he died, was by his dying curse designed to ruin and destruction.
Yet before the approach of this Second Climacterical Season; The Lord God of their fathers sent to them by his Messengers, rising up betimes, and sending;
Yet before the approach of this Second Climacterical Season; The Lord God of their Father's sent to them by his Messengers, rising up betimes, and sending;
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But they mocked the Messengers of God, despised his words, and misused his Prophets, until the wrath of the Lord arose, till there was no remedy, 2 Chron. 36. 15, 16, 17. 8. This affectionate description of Gods tender care and compassion in sending Prophets to reclaim them, argues (what Our Saviour expresseth in the Parable) That he sent moe, then before.
But they mocked the Messengers of God, despised his words, and misused his prophets, until the wrath of the Lord arose, till there was no remedy, 2 Chronicles 36. 15, 16, 17. 8. This affectionate description of God's tender care and compassion in sending prophets to reclaim them, argues (what Our Saviour Expresses in the Parable) That he sent more, then before.
But unto all those (though moe) they did, as they had done unto the former, Isaiah (as the Jews confess) was slain by Manasses; Uriah (as you heard before) was killed by Jehoiakim; and Jeremiah sometimes beaten, sometimes imprisoned, perpetually abused, during the reign of Iehoiakim and Zedekiah; And so at length the plagues threatned,
But unto all those (though more) they did, as they had done unto the former, Isaiah (as the jews confess) was slave by Manasses; Uriah (as you herd before) was killed by Jehoiakim; and Jeremiah sometime beaten, sometime imprisoned, perpetually abused, during the Reign of Jehoiakim and Zedekiah; And so At length the plagues threatened,
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all those he brought to Babylon, 2 Chron. ch. 36. v. 17, 18. What are those but ▪ meer enlargements of the former calamities, which ensued the Butchery of Zacharias? which were these.
all those he brought to Babylon, 2 Chronicles changed. 36. v. 17, 18. What Are those but ▪ mere enlargements of the former calamities, which ensued the Butchery of Zacharias? which were these.
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It came to pass in the revolution of the year, that the hoast of Syria came up against Joash, and they came to Judah and Jerusalem, and destroyed all the Princes of the people from among the people,
It Come to pass in the revolution of the year, that the host of Syria Come up against Joash, and they Come to Judah and Jerusalem, and destroyed all the Princes of the people from among the people,
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and sent all the spoil of them unto the King of Damascus, 2 Chron. 24. 23. Some principal particulars of the spoils here intimated, are fully expressed, 2 Kings 12. where the rest of this story is omitted:
and sent all the spoil of them unto the King of Damascus, 2 Chronicles 24. 23. some principal particulars of the spoils Here intimated, Are Fully expressed, 2 Kings 12. where the rest of this story is omitted:
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yet the Lord doth not utterly forsake his vineyard, his Church (the Quire of Saints) still nestles in the branches that are transplanted, whose off spring within seventy years is restored unto their native soyl, Jerusalem repaired, the Temple re-edified,
yet the Lord does not utterly forsake his vineyard, his Church (the Choir of Saints) still nestles in the branches that Are transplanted, whose off spring within seventy Years is restored unto their native soil, Jerusalem repaired, the Temple reedified,
After this State thus raised again from Civil Death, if posterity will not believe, nor bring forth better fruits then heretofore their fathers have done;
After this State thus raised again from Civil Death, if posterity will not believe, nor bring forth better fruits then heretofore their Father's have done;
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For this reason, after their return from Babylon and re-edification of the Temple, God sends no more Prophets (save such as they brought with them) until the fulness of time,
For this reason, After their return from Babylon and re-edification of the Temple, God sends no more prophets (save such as they brought with them) until the fullness of time,
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This his Son was that Lord, which, by his peculiar presence, had brought this vine out of Egypt, but (after he had planted it in Iudea, and let it out unto these husbandmen) went into a farre Country, that is, he appeared not unto them, as he did to Moses, to Joshuah, &c. until in the last dayes he descended from Heaven in the true form and substance of man to receive the fruits:
This his Son was that Lord, which, by his peculiar presence, had brought this vine out of Egypt, but (After he had planted it in Iudea, and let it out unto these husbandmen) went into a Far Country, that is, he appeared not unto them, as he did to Moses, to Joshua, etc. until in the last days he descended from Heaven in the true from and substance of man to receive the fruits:
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so) he expects a loyal Answer at more times of fruit, then one or two, presenting himself to them for three years and more together at every several Passover, besides other anniversary solemnities.
so) he expects a loyal Answer At more times of fruit, then one or two, presenting himself to them for three Years and more together At every several Passover, beside other anniversary solemnities.
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and condemned him in the vineyard, but carry him out of it to be crucified in Mount Calvarie. And thus at length Zachariah 's Prophecie against Ioash and his wicked Princes,
and condemned him in the vineyard, but carry him out of it to be Crucified in Mount Calvary. And thus At length Zachariah is Prophecy against Joash and his wicked Princes,
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they formally forsook their God, when they cried [ We have no King but Caesar ] and demanding Barabbas a murtherer (the son of their father the Divle;) they destoyed Iesus the Son of God, And the Lord hath utterly forsaken them, not the Temple and City only,
they formally forsook their God, when they cried [ We have no King but Caesar ] and demanding Barabbas a murderer (the son of their father the Devil;) they destroyed Iesus the Son of God, And the Lord hath utterly forsaken them, not the Temple and city only,
They lost Gods extraordinary Illumination by Urim and Thummim (as some hold) at Zachariah 's death, (as most agree) at the destruction of Salomon 's Temple;
They lost God's extraordinary Illumination by Urim and Thummim (as Some hold) At Zachariah is death, (as most agree) At the destruction of Solomon is Temple;
but now are destitute of the light of Scripture, without all knowledge of Gods Word, since they rejected Him, which enlighteneth every man that cometh into the world;
but now Are destitute of the Light of Scripture, without all knowledge of God's Word, since they rejected Him, which Enlighteneth every man that comes into the world;
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because they neither did truly confess them (but rather revive and increase them) nor finally admit of his Sacrifice, which was appointed for the expiation of that Prodigious Fact (as of all others) wherewith the City and Temple had been polluted.
Because they neither did truly confess them (but rather revive and increase them) nor finally admit of his Sacrifice, which was appointed for the expiation of that Prodigious Fact (as of all Others) wherewith the city and Temple had been polluted.
Unless God's mercy had warded off the stroke of his justice, Ierusalem it self had been made an heap of stones ▪ when King Ioash stoned Zachariah to death:
Unless God's mercy had warded off the stroke of his Justice, Ierusalem it self had been made an heap of stones ▪ when King Joash stoned Zachariah to death:
So had the Temple it self, wherein his guiltless blood lay uncovered, been covered with Dust. The whole Nations plagues in rigour of justice might have been much greater at that time, then they have been since.
So had the Temple it self, wherein his guiltless blood lay uncovered, been covered with Dust. The Whole nations plagues in rigour of Justice might have been much greater At that time, then they have been since.
The forsaking, or putting the Son of God to death, is (for ought I can gather) no direct and positive cause of all the miseries expressed or intimated in my Text:
The forsaking, or putting the Son of God to death, is (for ought I can gather) no Direct and positive cause of all the misery's expressed or intimated in my Text:
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and God's justice, which had long watched his departure from the City and Temple (as Sergeants do their egress, which have taken Sanctuary) now attatches them,
and God's Justice, which had long watched his departure from the city and Temple (as Sergeants do their egress, which have taken Sanctuary) now attatches them,
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and the sins of their fathers, did therefore perish, because he had absolutely decreed not to save them or grant them means of repentance? God forbid!
and the Sins of their Father's, did Therefore perish, Because he had absolutely decreed not to save them or grant them means of Repentance? God forbid!
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CHAP. XLIV. 2 KINGS 23. 26, 27. Notwithstanding, the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Iudah,
CHAP. XLIV. 2 KINGS 23. 26, 27. Notwithstanding, the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Iudah,
The miraculous Blessings and extraordinary Curses proposed unto the two several wayes of Life and Death, which Moses first had set before this people, are sufficiently known, being most expresly set down, Levit. 26. and Deut. 28. throughout the whole Chapters.
The miraculous Blessings and extraordinary Curses proposed unto the two several ways of Life and Death, which Moses First had Set before this people, Are sufficiently known, being most expressly Set down, Levit. 26. and Deuteronomy 28. throughout the Whole Chapters.
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yet so, that if in their distress they did turn again unto the Lord, for Abraham 's and for David 's sake they should be restored to his wonted mercie and favour.
yet so, that if in their distress they did turn again unto the Lord, for Abraham is and for David is sake they should be restored to his wonted mercy and favour.
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So saith the Lord, Levit. 26. 44, 45, And yet for all that (he supposeth his plagues denounced had already overtaken them) When they be in the land of their enemies, I will not cast them away,
So Says the Lord, Levit. 26. 44, 45, And yet for all that (he Supposeth his plagues denounced had already overtaken them) When they be in the land of their enemies, I will not cast them away,
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But I will remember them according to the Covenant of old, Or, I will for their sakes remember the Covenant of their Ancestors, whom I brought forth out of the Land of Egypt.
But I will Remember them according to the Covenant of old, Or, I will for their sakes Remember the Covenant of their Ancestors, whom I brought forth out of the Land of Egypt.
And in the 42. verse of the same Chapter, (when they shall confesse their iniquity before him in their distresse) He saith, He would remember His Covenant with Jacob, and also his Covenant with Isaac and with Abraham.
And in the 42. verse of the same Chapter, (when they shall confess their iniquity before him in their distress) He Says, He would Remember His Covenant with Jacob, and also his Covenant with Isaac and with Abraham.
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The same Covenant is more solemnly established at the Dedication of the Temple, 2 Chron. 6. by Salomon. He supposed this People should be plagued for their sins, as others were:
The same Covenant is more solemnly established At the Dedication of the Temple, 2 Chronicles 6. by Solomon. He supposed this People should be plagued for their Sins, as Others were:
2. Yet here we are again to consider, that the Covenant was not made In capita, as if it were to begin intirely with every particular Man; but rather with their whole Successions in their several Generations.
2. Yet Here we Are again to Consider, that the Covenant was not made In capita, as if it were to begin entirely with every particular Man; but rather with their Whole Successions in their several Generations.
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So as Posterity must make up the Arrerages of their Fathers ryot, by their warie and diligent observance of those Commandements which the other had broken.
So as Posterity must make up the Arrearages of their Father's riot, by their wary and diligent observance of those commandments which the other had broken.
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If the Fathers had caused Gods wrath upon the Land by oppression, extortion and cruelty, the Children must divert it, by mercie, bountie and open-handedness towards the Poor;
If the Father's had caused God's wrath upon the Land by oppression, extortion and cruelty, the Children must divert it, by mercy, bounty and open-handedness towards the Poor;
and by restitution of goods ill-gotten by their Fathers, unto their proper Owners; or by restoring goods rightly enjoyed, but imployed amiss, unto their natural and right use.
and by restitution of goods ill-gotten by their Father's, unto their proper Owners; or by restoring goods rightly enjoyed, but employed amiss, unto their natural and right use.
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If the Fathers have transgressed all or most of Gods neg. Commandments, the children are bound to rectifie their errors, by practising the affirmative duties of the Law.
If the Father's have transgressed all or most of God's neg. commandments, the children Are bound to rectify their errors, by practising the affirmative duties of the Law.
and clothes the naked, and keeps all Gods Statutes, he shall live. Hence it is, that this people of God in their distress make The Confession of their fore-fathers sins as Essential an Ingredient (or Condition) of their prayers, as the confession of their own, Dan. 9. Ezra 9. Nehem. 9. Psal. 106: 6, 7. For this the Lord himself had expresly taught them, Levit. 26. For your transgressions the Land of your enemies shall eat you up.
and clothes the naked, and keeps all God's Statutes, he shall live. Hence it is, that this people of God in their distress make The Confessi of their Forefathers Sins as Essential an Ingredient (or Condition) of their Prayers, as the Confessi of their own, Dan. 9. Ezra 9. Nehemiah 9. Psalm 106: 6, 7. For this the Lord himself had expressly taught them, Levit. 26. For your transgressions the Land of your enemies shall eat you up.
Ver. 38. Thus doing, I will remember (saith the Lord) my Covenant with Jacoo, and my Covenant also with Isaac, and also my Covenant with Abraham will I remember, and will remember the Land. You see then it is evident, that as Adam ' s-sin remaines in his Posterity,
Ver. 38. Thus doing, I will Remember (Says the Lord) my Covenant with Jacoo, and my Covenant also with Isaac, and also my Covenant with Abraham will I Remember, and will Remember the Land. You see then it is evident, that as Adam ' s-sin remains in his Posterity,
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unless the Attonement be made by the sweet incense of prayer and fervencie of spirit, which is to be in every Christian and spiritual Priests heart as ready upon this occasion,
unless the Atonement be made by the sweet incense of prayer and fervency of Spirit, which is to be in every Christian and spiritual Priests heart as ready upon this occasion,
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as fire from the Altar was in Aarons hand, when he stayed the Plague, by standing betwixt the dead and them that were alive, Numb. 16. 46. It is not the sacrifice,
as fire from the Altar was in Aaron's hand, when he stayed the Plague, by standing betwixt the dead and them that were alive, Numb. 16. 46. It is not the sacrifice,
though of the calves of mens lips, without an humbled and contrite spirit, and fervent zeal of blessing Gods Name by Contrary good deeds, that can stay the plague and divert the wrath gone out from God against a Land,
though of the calves of men's lips, without an humbled and contrite Spirit, and fervent zeal of blessing God's Name by Contrary good Deeds, that can stay the plague and divert the wrath gone out from God against a Land,
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3. From these Principles we may easily gather, How Gods Mercies may be abridged towards a Land or People less sinful perhaps then others formerly have been for actual transgressions, if we consider the sins only of the present time.
3. From these Principles we may Easily gather, How God's mercies may be abridged towards a Land or People less sinful perhaps then Others formerly have been for actual transgressions, if we Consider the Sins only of the present time.
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For the fruits of such repentance, seeing it is not Total and proceeds not from a perfect and unfeigned heart, do but as it were for a time put off the Fit or Extremity of Gods wrath:
For the fruits of such Repentance, seeing it is not Total and proceeds not from a perfect and unfeigned heart, do but as it were for a time put off the Fit or Extremity of God's wrath:
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they take not away the disease it self, which therefore returns to its course again: As the Psalmist excellently describes the effects of such repentance.
they take not away the disease it self, which Therefore returns to its course again: As the Psalmist excellently describes the effects of such Repentance.
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Righteous David had left Gods Mercie towards this Land and People, so farre over-ballancing his Justice, that all the Idolatry which Solomon his son had set up (albeit idolatry be a most greivous sin) did not any more,
Righteous David had left God's Mercy towards this Land and People, so Far overbalancing his justice, that all the Idolatry which Solomon his son had Set up (albeit idolatry be a most grievous since) did not any more,
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and first bears the rod of his transgression, having more then one half of his Kingdom rent from him by his servant Jeroboam, and afterwards both he and Judah, which had remained with him, bear the strokes of their iniquity, by the hand of Shishak King of Egypt, who forraged the Land,
and First bears the rod of his Transgression, having more then one half of his Kingdom rend from him by his servant Jeroboam, and afterwards both he and Judah, which had remained with him, bear the Strokes of their iniquity, by the hand of shishak King of Egypt, who foraged the Land,
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And he himself, after good success in victory, was infected with the Fatal disease of Kings and Princes, To begin to trust too much to secular Policie,
And he himself, After good success in victory, was infected with the Fatal disease of Kings and Princes, To begin to trust too much to secular Policy,
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yet so, as it is ready to overflow the Land with greater violence, in the next succession, wherein the like iniquity as had reigned in former times, should burst out afresh again. Although Jehoshaphat's heart was upright:
yet so, as it is ready to overflow the Land with greater violence, in the next succession, wherein the like iniquity as had reigned in former times, should burst out afresh again. Although Jehoshaphat's heart was upright:
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Nor yet so extream bad and forward in sin, as that the Lord would not spare the Land and be merciful to them for religious Jehoshaphat and the Righteous sakes, that lived in it.
Nor yet so extreme bad and forward in since, as that the Lord would not spare the Land and be merciful to them for religious Jehoshaphat and the Righteous sakes, that lived in it.
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After Iehoshaphats death, Iehoram his son reigns in his stead (a successor to the Kings of Israel in all wickedness and Idolatry.) And as his life was wicked,
After Iehoshaphats death, Jehoram his son reigns in his stead (a successor to the Kings of Israel in all wickedness and Idolatry.) And as his life was wicked,
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And Ahaziah his youngest son (all the elder being slain by the Arabians: 2 Chron. 22. 1.) is about a year after killed by Jehu executing judgment upon the house of Ahab. After all this were All the Royal Seed of Judah destroyed by Athaliah, Ioash son of Ahaziah only excepted, whose beginnings were good;
And Ahaziah his youngest son (all the elder being slave by the Arabians: 2 Chronicles 22. 1.) is about a year After killed by Jehu executing judgement upon the house of Ahab. After all this were All the Royal Seed of Judah destroyed by Athaliah, Joash son of Ahaziah only excepted, whose beginnings were good;
For he is shamefully foyled, 2 Chron. 25. 23. by Ioash King of Israel, and led captive home to his own good Town of Ierusalem, four hundred cubits of whose wals were broke down to make entrance for his triumphant enemies, in the sight of his own people.
For he is shamefully foiled, 2 Chronicles 25. 23. by Joash King of Israel, and led captive home to his own good Town of Ierusalem, four hundred cubits of whose walls were broke down to make Entrance for his triumphant enemies, in the sighed of his own people.
his own Subjects conspire against him, and pursue him unto death, where he dies (his fathers death) by the hands of his Servants, 2 Chron. 25. 27. As Amaziah from good beginnings grew idolatrous;
his own Subject's conspire against him, and pursue him unto death, where he die (his Father's death) by the hands of his Servants, 2 Chronicles 25. 27. As Amaziah from good beginnings grew idolatrous;
so Uzziah his son after good success, became in his later end, sacrilegiously presumptuous. For intermedling with the Priests Office, he becomes liable to the Priests Tribunal:
so Uzziah his son After good success, became in his later end, sacrilegiously presumptuous. For intermeddling with the Priests Office, he becomes liable to the Priests Tribunal:
He is judged a Leper, and removed from administration of the Kingdom, for the leprosie wherewith the Lord had smitten him, 2 Chron. 26. 5. Thus in process of time is still the increase of sin:
He is judged a Leper, and removed from administration of the Kingdom, for the leprosy wherewith the Lord had smitten him, 2 Chronicles 26. 5. Thus in process of time is still the increase of since:
yet in his dayes again the peoples hearts are not prepared to serve the Lord, 2 Kings 15. 35. But the high Places were not put away; for the people yet offered and burnt incense in the high places;
yet in his days again the peoples hearts Are not prepared to serve the Lord, 2 Kings 15. 35. But the high Places were not put away; for the people yet offered and burned incense in the high places;
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and so kept in the fire of Gods wrath, which had been long kindled against Judah, but not suffered to burst out into any flame, in the dayes of righteous Jotham, and such as by his example followed righteousness.
and so kept in the fire of God's wrath, which had been long kindled against Judah, but not suffered to burst out into any flame, in the days of righteous Jotham, and such as by his Exampl followed righteousness.
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because He directed His wayes before the Lord His God, 2 Chron. 27: 6. 6. But neither did he nor any Prince of Judah, since Righteous David, so perfectly direct, as Ahaz his son did pervert his wayes before the Lord.
Because He directed His ways before the Lord His God, 2 Chronicles 27: 6. 6. But neither did he nor any Prince of Judah, since Righteous David, so perfectly Direct, as Ahaz his son did pervert his ways before the Lord.
This is the first that adds stubbornness to infidelity, and drunkenness to thirst, as the Spirit tels us, 2 Chron. 28. 22. In his tribulation did he yet trespass more against the Lord; (this is King Ahaz, saith the Text) you must expect a remarkable monster in his dealings;
This is the First that adds stubbornness to infidelity, and Drunkenness to thirst, as the Spirit tells us, 2 Chronicles 28. 22. In his tribulation did he yet trespass more against the Lord; (this is King Ahaz, Says the Text) you must expect a remarkable monster in his dealings;
For he sacrificed unto the gods of Damascus, which plagued him, and he said: Because the gods of the Kings of Aram helped them, I will sacrifice unto them, and they will help me:
For he sacrificed unto the God's of Damascus, which plagued him, and he said: Because the God's of the Kings of Aram helped them, I will sacrifice unto them, and they will help me:
but are now so violently carried to all mischief, having got this preposterous Monster for their Governor, that as a ship sailing with advantage of wind and tide,
but Are now so violently carried to all mischief, having god this preposterous Monster for their Governor, that as a ship sailing with advantage of wind and tide,
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Here the scattered clouds of Gods judgments, which had long soared over Judah, are gathered as it were into one shower, ready to fall upon her (as it were an Hawk stooping to her prey:) but that good King Hezekiah, and the people by his example, laid fast hold upon his mercies, and averted his fierce wrath from them, by hearty and unfeigned prayer:
Here the scattered Clouds of God's Judgments, which had long soared over Judah, Are gathered as it were into one shower, ready to fallen upon her (as it were an Hawk stooping to her prey:) but that good King Hezekiah, and the people by his Exampl, laid fast hold upon his Mercies, and averted his fierce wrath from them, by hearty and unfeigned prayer:
Me thinks I hear the Lord wishing from heaven, as he did sometimes to their fathers in the wilderness, Deut. 5. 29. Oh that there were such an heart in them to fear me,
Me thinks I hear the Lord wishing from heaven, as he did sometime to their Father's in the Wilderness, Deuteronomy 5. 29. O that there were such an heart in them to Fear me,
For as it follows, ver. 26. Notwithstanding, Hezekiah humbled himself (after his heart was lift up) he and the Inhabitants of Jerusalem, and the wrath of the Lord came not upon them in the dayes of Hezekiah,
For as it follows, ver. 26. Notwithstanding, Hezekiah humbled himself (After his heart was lift up) he and the Inhabitants of Jerusalem, and the wrath of the Lord Come not upon them in the days of Hezekiah,
For as it is registred, 2 Kin. 21. 3. He went back and built the high places, which Hezekiah his Father had destroyed, and erected Altars for Baal, and made a grove as did Ahab King of Israel, and worshipped all the Hoast of Heaven, and served them.
For as it is registered, 2 Kin. 21. 3. He went back and built the high places, which Hezekiah his Father had destroyed, and erected Altars for Baal, and made a grove as did Ahab King of Israel, and worshipped all the Host of Heaven, and served them.
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And he built Altars for all the Hoast of Heaven, in the two Courts of the House of the Lord, ver. 45. And besides these and many other sins, wherewith he caused Judah to sin,
And he built Altars for all the Host of Heaven, in the two Courts of the House of the Lord, ver. 45. And beside these and many other Sins, wherewith he caused Judah to since,
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and to do evil in the sight of the Lord, after the abominations of the Heathen, which the Lord had cast out before them, he filled Jerusalem from corner to corner with innocent blood, whose cry did fill the Courts of Heaven.
and to do evil in the sighed of the Lord, After the abominations of the Heathen, which the Lord had cast out before them, he filled Jerusalem from corner to corner with innocent blood, whose cry did fill the Courts of Heaven.
yet (Amon his son and successor imitating his fathers sins, but not his repentance, 2 Chron. 33. 21.) doth he not turn away from his fierce wrath wherewith he was angry against Judah; albeit Josiah his vertuous Nephew (or Grand-child) had turned to him with all his heart,
yet (Amon his son and successor imitating his Father's Sins, but not his Repentance, 2 Chronicles 33. 21.) does he not turn away from his fierce wrath wherewith he was angry against Judah; albeit Josiah his virtuous Nephew (or Grandchild) had turned to him with all his heart,
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Manassch 's sin therefore is said to be the Cause why the Lord did cast off Judah, in such a sense as the Addition of the last weight may be said to cast the scale, which was inclined that way before,
Manasseh is since Therefore is said to be the Cause why the Lord did cast off Judah, in such a sense as the Addition of the last weight may be said to cast the scale, which was inclined that Way before,
albeit restrained from motion by a counterpoize, until the last weight over-powred the Restraint. God's wrath remained stil upon the Land from Salomon 's and Rehoboam 's reign:
albeit restrained from motion by a counterpoise, until the last weight overpowered the Restraint. God's wrath remained still upon the Land from Solomon is and Rehoboam is Reign:
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Although they joyn with him in renewing the Covenant betwixt God and them, the chief strength of their zeal and fervencie is spent in the first Act of Repentance,
Although they join with him in renewing the Covenant betwixt God and them, the chief strength of their zeal and fervency is spent in the First Act of Repentance,
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as the same Prophet testifieth, Chap. 3. ver. 1, 2, 3, 4. Wo to her that is filthy and polluted, to the robbing City. She heard not the voice; She received not correction;
as the same Prophet Testifieth, Chap. 3. ver. 1, 2, 3, 4. Woe to her that is filthy and polluted, to the robbing city. She herd not the voice; She received not correction;
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Her Priests have polluted the Sanctuary, they have wrested the Law, And even for this peoples pronenesse to fulfil the measure of their fore-fathers sins, was good Iosiah removed from off the earth;
Her Priests have polluted the Sanctuary, they have wrested the Law, And even for this peoples proneness to fulfil the measure of their Forefathers Sins, was good Josiah removed from off the earth;
For, sin and iniquity may so abound in a Land and people, that albeit Noah, Job and Daniel lived amongst them, they should deliver but their own souls by their righteousness.
For, since and iniquity may so abound in a Land and people, that albeit Noah, Job and daniel lived among them, they should deliver but their own Souls by their righteousness.
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except the first, did with humility acknowledge, before the foolish Politicians School-mistress Experience taught him the truth by the evidence of the event.
except the First, did with humility acknowledge, before the foolish Politicians Schoolmistress Experience taught him the truth by the evidence of the event.
For when his wise and gravest Counsellors did humbly intreat him in the behalf of State and Country, to suffer at least some provisions to be brought up secretly as his own,
For when his wise and Gravest Counsellors did humbly entreat him in the behalf of State and Country, to suffer At least Some provisions to be brought up secretly as his own,
yet herein indued with wisdom in an higher rank, then the stateliest Potentates are wont to trouble themselves withal, in that he could so well foresee, There was no counsel against the Lord;
yet herein endued with Wisdom in an higher rank, then the Stateliest Potentates Are wont to trouble themselves withal, in that he could so well foresee, There was no counsel against the Lord;
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whose Decrees concerning any Land or People, then usually take place, when as Posterity seeks earnestly by secular Policie, to patch up the rents and breaches of a State decayed & ruinate by the heavie burthen of their Predecessors sins.
whose Decrees Concerning any Land or People, then usually take place, when as Posterity seeks earnestly by secular Policy, to patch up the rends and Breaches of a State decayed & ruinate by the heavy burden of their Predecessors Sins.
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Behold therefore I will gather thee to thy fathers, and thou shalt be put in thy grave in peace, and thine eyes shall not see all the evil which I will bring upon this place, 2 King. 22. 18.
Behold Therefore I will gather thee to thy Father's, and thou shalt be put in thy grave in peace, and thine eyes shall not see all the evil which I will bring upon this place, 2 King. 22. 18.
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8. But should not his righteousness have saved him? Or is this to be put in his grave in peace, to be slain by his enemies? Yes, this his burial was in peace, in that he was buried in the Sepulchres of his Fathers,
8. But should not his righteousness have saved him? Or is this to be put in his grave in peace, to be slave by his enemies? Yes, this his burial was in peace, in that he was buried in the Sepulchres of his Father's,
and mourned for by all his people, without the molestation of their enemies. This was a blessing of peace, which none of his Sons or Successors enjoyed.
and mourned for by all his people, without the molestation of their enemies. This was a blessing of peace, which none of his Sons or Successors enjoyed.
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whether the Lord did not thus suddenly take him away, partly to prevent the increase of that disease, wherewith no Prince of all the stock of Iudah, but had been more or less infected,
whither the Lord did not thus suddenly take him away, partly to prevent the increase of that disease, wherewith no Prince of all the stock of Iudah, but had been more or less infected,
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howsoever right dear in the sight of the Lord was the death of this holy and religious King, who if he had lived the longer, should have died the oftner.
howsoever right dear in the sighed of the Lord was the death of this holy and religious King, who if he had lived the longer, should have died the oftener.
and their vengeance hastens on so fast, that either he must suddenly die, or else see their manifold miseries, farre worse then so many several deaths.
and their vengeance hastens on so fast, that either he must suddenly die, or Else see their manifold misery's, Far Worse then so many several death's.
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and his ears had been filled with her woful out-cries in the dayes of mourning? For Ieremie or Baruch, two Prophets so poor that their fore-warnings of these miseries could not merit any credit with this politick generation, to live and see the event, was a blessing of God;
and his ears had been filled with her woeful Outcries in the days of mourning? For Ieremie or baruch, two prophets so poor that their forewarnings of these misery's could not merit any credit with this politic generation, to live and see the event, was a blessing of God;
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What comfort in length of dayes, to have seen the children of his loins, born unto higher hopes then any Princes of the world besides, either led captive into the enemies land,
What Comfort in length of days, to have seen the children of his loins, born unto higher hope's then any Princes of the world beside, either led captive into the enemies land,
The Land is one while ransackt by the Egyptian; another while made tributary to the Chaldean; another while forraged by the Aramite, Ammonite and Moabite, until it was utterly laid waste.
The Land is one while ransacked by the Egyptian; Another while made tributary to the Chaldean; Another while foraged by the Aramite, Ammonite and Moabite, until it was utterly laid waste.
That not all the wisdom of their most Politick Enemies, albeit the Lord had given them libertie to have plotted this peoples overthrow at their pleasure, could have invented so readie and sure a course for their swift destruction,
That not all the Wisdom of their most Politic Enemies, albeit the Lord had given them liberty to have plotted this peoples overthrow At their pleasure, could have invented so ready and sure a course for their swift destruction,
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9. First good Josias, without Warrant from God, or his Prophets advice, thinks it in Policie the safest course, to assault the Egyptian in the confines of his Country,
9. First good Josiah, without Warrant from God, or his prophets Advice, thinks it in Policy the Safest course, to assault the Egyptian in the confines of his Country,
lest afterwards he should be enforced to defend himselfe upon harder termes, nearer to the heart of Judah, from his Enemie strengthned with the spoile of her borders;
lest afterwards he should be Enforced to defend himself upon harder terms, nearer to the heart of Judah, from his Enemy strengthened with the spoil of her borders;
and condemns it in an hundred talents of Silver, and a talent of gold. And for the effecting of this his purpose, the people themselves had given occasion;
and condemns it in an hundred Talents of Silver, and a talon of gold. And for the effecting of this his purpose, the people themselves had given occasion;
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who (poor Caitiff!) in stead of swaying Davids Scepter in the promised Land, is after three months space led Captive in chains (like a Bond-slave) into Egypt, whence the Lord had redeemed the meanest of this peoples forefathers.
who (poor Caitiff!) in stead of swaying Davids Sceptre in the promised Land, is After three months Molle led Captive in chains (like a Bondslave) into Egypt, whence the Lord had redeemed the Meanest of this peoples Forefathers.
and so more ready to wreak his spite, by reason of his dependance upon the Egyptian, out of whose Country he had the Prophet Uriah brought, to satiate his thirst of blood:
and so more ready to wreak his spite, by reason of his dependence upon the Egyptian, out of whose Country he had the Prophet Uriah brought, to satiate his thirst of blood:
You have likewise seen, how for the uncircumcised hearts of this people, is he slain by uncircumcised hands, who had so throughly cleansed Ierusalem and Iudah from all the abominations of the Heathen.
You have likewise seen, how for the uncircumcised hearts of this people, is he slave by uncircumcised hands, who had so thoroughly cleansed Ierusalem and Iudah from all the abominations of the Heathen.
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The Heroical attempts of whose Princely resolution and zeal in restoring the true worship of God unto this people, needs not mine, it hath the commendations of Gods Spirit, who hath been curious in calculating his particular good deeds throughout this Chapter, to have been matchless in Davids Race;
The Heroical attempts of whose Princely resolution and zeal in restoring the true worship of God unto this people, needs not mine, it hath the commendations of God's Spirit, who hath been curious in calculating his particular good Deeds throughout this Chapter, to have been matchless in Davids Raze;
and how then possible to be parallell'd in any other Princes Line? And what? If through the religious care and industrie of some one or two Princes, whom the Lord in mercie had raised up as Lights unto this Land, the foggie mists of Superstition, Heresie and Idolatry be driven hence? This is an Infallible testimonie of Gods former love unto our forefathers, no sure Document of our continuance in his favour;
and how then possible to be paralleled in any other Princes Line? And what? If through the religious care and industry of Some one or two Princes, whom the Lord in mercy had raised up as Lights unto this Land, the foggy mists of Superstition, Heresy and Idolatry be driven hence? This is an Infallible testimony of God's former love unto our Forefathers, no sure Document of our Continuance in his favour;
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if yet this Land and People may be taken in the very manner of those capital Crimes, which did condemn Iudah (his first-born amongst the Nations) in the dayes of good Iosiah, even whilest it was acquitted from profession of Idolatrie and Superstition.
if yet this Land and People may be taken in the very manner of those capital Crimes, which did condemn Iudah (his firstborn among the nations) in the days of good Josiah, even whilst it was acquitted from profession of Idolatry and Superstition.
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What shall it avail us, that those forrain hungrie Hell-hounds, which brought Commissions of Charter Warrant for hunting out the good things of this Land,
What shall it avail us, that those foreign hungry Hellhounds, which brought Commissions of Charter Warrant for hunting out the good things of this Land,
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if the Princes which are left within her, be as roaring Lions, and her Judges as wolves in the evening, which leave not the bones until the morrow? What availes it that the secular Priests and Jesuite are (would God they were) transported out of this Land,
if the Princes which Are left within her, be as roaring Lions, and her Judges as wolves in the evening, which leave not the bones until the morrow? What avails it that the secular Priests and Jesuit Are (would God they were) transported out of this Land,
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making secular observations our chief confidence, and worldly policie, our greatest trust? Or what avails it to have purged our hearts from all conceit of merit,
making secular observations our chief confidence, and worldly policy, our greatest trust? Or what avails it to have purged our hearts from all conceit of merit,
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and yet daily dishonor his name with bad dealings? I will speak more plainly, What advantageth it us, to object unto the Papists, that they seek to merit heaven by their works,
and yet daily dishonour his name with bad dealings? I will speak more plainly, What advantageth it us, to Object unto the Papists, that they seek to merit heaven by their works,
and share with God in the honour of good deeds, if they can truly reply upon us, That the free Almes of Papists Founders, have been by Protestants set on sale unto their brethren? Or that secular Appendices and Alliance of Spiritual men, devour a great part of that liberal maintenance, which was allotted only for Prophets, and Prophets children.
and share with God in the honour of good Deeds, if they can truly reply upon us, That the free Alms of Papists Founders, have been by Protestants Set on sale unto their brothers? Or that secular Appendices and Alliance of Spiritual men, devour a great part of that liberal maintenance, which was allotted only for prophets, and prophets children.
11. Beloved in our Lord, were we our selves without sin, without these enormous sins, which I have mentioned, all of us might freely attempt to stone that filthy Whore,
11. beloved in our Lord, were we our selves without since, without these enormous Sins, which I have mentioned, all of us might freely attempt to stone that filthy Whore,
But such of us as seek most to purge the Land of them, and seek not withal to cleanse our own hearts of those sins which have procured Gods wrath against it, may justly dread,
But such of us as seek most to purge the Land of them, and seek not withal to cleanse our own hearts of those Sins which have procured God's wrath against it, may justly dread,
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yet cannot I hope, but some will be as jealous of me, as these Iews of Iosiah's and Jehoiakim 's dayes, were alwayes of the Prophet Jeremy, whose footsteps I have resolved to follow, through good and bad report.
yet cannot I hope, but Some will be as jealous of me, as these Iews of Josiah's and Jehoiakim is days, were always of the Prophet Jeremiah, whose footsteps I have resolved to follow, through good and bad report.
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and earnestly request your heartie prayers unto Almighty God, that his Holy Spirit may continually enflame his royal heart with those good motions which have been kindled in it of late:
and earnestly request your hearty Prayers unto Almighty God, that his Holy Spirit may continually inflame his royal heart with those good motions which have been kindled in it of late:
For he that looks into the temper of this present people with a discreet, religious, not with a turbulent, factious eye, may easily discerne that many ill tempered and extravagant invectives against Papists (made by men whose Persons wanting Authoritie, as much as their speeches do Reason,) do nothing else but set an edge upon our Adversaries sword;
For he that looks into the temper of this present people with a discreet, religious, not with a turbulent, factious eye, may Easily discern that many ill tempered and extravagant invectives against Papists (made by men whose Persons wanting authority, as much as their Speeches do Reason,) do nothing Else but Set an edge upon our Adversaries sword;
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and would do his Master good Service in so just a quarrel, would first begin to try his Valour in the Reformation of his own life, in expelling all dissolute and inveterate lusts all immoderate and unruly desires out of his own heart, So shall the words of his mouth,
and would do his Master good Service in so just a quarrel, would First begin to try his Valour in the Reformation of his own life, in expelling all dissolute and inveterate Lustiest all immoderate and unruly Desires out of his own heart, So shall the words of his Mouth,
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And unless Reformation do, certainly judgement will begin at the Houses of God, at those living Temples of his, which have the platformes of true Religion in them,
And unless Reformation do, Certainly judgement will begin At the Houses of God, At those living Temples of his, which have the platforms of true Religion in them,
nor these verest Magistrates sword, nor the cunningest Politicians head, nor the Potent Custom of Law, that sets or keeps Kings Crownes upon their Heads,
nor these verest Magistrates sword, nor the cunningest Politicians head, nor the Potent Custom of Law, that sets or keeps Kings Crowns upon their Heads,
If love to any or all of these, can move our hearts (as whose heart is there but is moved to some of these?) Oh let them move them in time unto repentance, that we may enjoy these blessings the longer.
If love to any or all of these, can move our hearts (as whose heart is there but is moved to Some of these?) O let them move them in time unto Repentance, that we may enjoy these blessings the longer.
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for only such can lay fast hold upon his mercie, lest our continuance in our own dayly transgressions, added to the heavy weight of our predecessors sinnes, pull downe Gods sudden judgements upon this Land, Prince and People.
for only such can lay fast hold upon his mercy, lest our Continuance in our own daily transgressions, added to the heavy weight of our predecessors Sins, pull down God's sudden Judgments upon this Land, Prince and People.
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and let their posterity vanish hence like smoke, ere for their provocations wherewith they provoke thee daily, the breath of our nostrils, thine annointed Servant, be taken in those nets which the uncircumcised daily spread for him.
and let their posterity vanish hence like smoke, ere for their provocations wherewith they provoke thee daily, the breath of our nostrils, thine anointed Servant, be taken in those nets which the uncircumcised daily spread for him.
That under his shadow, and the shadow of his Royal Off-spring, we of this place, with this Land and People, may be preserved alive from all strange or domestick tyrannie. Amen.
That under his shadow, and the shadow of his Royal Offspring, we of this place, with this Land and People, may be preserved alive from all strange or domestic tyranny. Amen.
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1. THe Summe of my last Meditations upon the former verses, was, That notwithstanding our Saviours Prediction or threatning of all those plagues shortly to befal Jerusalem, there was even at this time A Possibilitie left for this people to have continued a flourishing Nation;
1. THe Sum of my last Meditations upon the former Verses, was, That notwithstanding our Saviors Prediction or threatening of all those plagues shortly to befall Jerusalem, there was even At this time A Possibility left for this people to have continued a flourishing nation;
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A Possibilitie left for their Repentance: That their Repentance and Prosperity was the End whereat the Lord himself did aim in sending Prophets and Wise-men,
A Possibility left for their Repentance: That their Repentance and Prosperity was the End whereat the Lord himself did aim in sending prophets and Wise men,
The later Part of the same Assertion, viz. [ That this Peoples Repentance and Prosperitie was the end intended by God ] was proved from that Declaration of his desire of their everlasting Prosperitie, Deut. 5. 29. Oh that there were such a heart in this people, to fear me,
The later Part of the same Assertion, viz. [ That this Peoples Repentance and Prosperity was the end intended by God ] was proved from that Declaration of his desire of their everlasting Prosperity, Deuteronomy 5. 29. O that there were such a heart in this people, to Fear me,
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But the Abundance, the Strength, with the unrelenting Constancie and tenderness of his love, is in no place more fully manifested then in these words of my Text. The abundant fervencie we may note in the very first words, in that his mouth which never spake idle nor superfluous word, doth here ingeminate the Appellation, O Jerusalem, Jerusalem. This he spake out of the abundance of his love. But Love is oft-times fervent or abundant for the present,
But the Abundance, the Strength, with the unrelenting Constancy and tenderness of his love, is in no place more Fully manifested then in these words of my Text. The abundant fervency we may note in the very First words, in that his Mouth which never spoke idle nor superfluous word, does Here ingeminate the Appellation, Oh Jerusalem, Jerusalem. This he spoke out of the abundance of his love. But Love is ofttimes fervent or abundant for the present,
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or whiles she continued as chaste and loyal, as when she was affianced unto the Lord by David, but upon Ierusalem often drunk with the cup of Fornications;
or while she continued as chaste and loyal, as when she was affianced unto the Lord by David, but upon Ierusalem often drunk with the cup of Fornications;
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and with the washed Sow, to wallowing in the mire; God would have gathered even as the Hen doth her chickens under her wings, &c. 2. In which words, besides the tendernesse of Gods Love toward these Castawayes, is set out unto us the safety of his Protection, so they would have been gathered.
and with the washed Sow, to wallowing in the mire; God would have gathered even as the Hen does her chickens under her wings, etc. 2. In which words, beside the tenderness of God's Love towards these Castaways, is Set out unto us the safety of his Protection, so they would have been gathered.
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For as there is no creature more kind and tender then the Hen unto her young ones, none that doth more carefully shroud and shelter them from the storm, none that doth more closely hide them from the eye of the Destroyer; so would God have hidden Jerusalem under the shadow of his wings, from all those stormes which afterward overwhelmed her,
For as there is no creature more kind and tender then the Hen unto her young ones, none that does more carefully shroud and shelter them from the storm, none that does more closely hide them from the eye of the Destroyer; so would God have hidden Jerusalem under the shadow of his wings, from all those storms which afterwards overwhelmed her,
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If so Jerusalem with her children, after so many hundred years experience of his fatherly love and tender care had not remained more foolish than the new hatched brood of reasonless creatures:
If so Jerusalem with her children, After so many hundred Years experience of his fatherly love and tender care had not remained more foolish than the new hatched brood of reasonless creatures:
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Here were large matter for Rhetorical Digressions, or mellifluous Encomions of Divine Love: Points wherein many Learned Divines have in later times been very copious,
Here were large matter for Rhetorical Digressions, or mellifluous Encomions of Divine Love: Points wherein many Learned Divines have in later times been very copious,
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First, To prove the undoubted truth, and unfeignednesse of Gods tender Love even towards such Cast-awayes as these proved, to whom he made this protestation.
First, To prove the undoubted truth, and unfeignedness of God's tender Love even towards such Castaways as these proved, to whom he made this protestation.
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as willingly as the poor amongst you pardon good house-keepers for wearing nothing but home-spun cloth For as it is hard for a man of ordinary means to bestow much on his own back, and feed many bellies;
as willingly as the poor among you pardon good housekeepers for wearing nothing but homespun cloth For as it is hard for a man of ordinary means to bestow much on his own back, and feed many bellies;
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so neither is it easie for me and my present opportunities, both to feed your souls with the Truth, and to cloath my Discourse with choice words, and flourishing phrases.
so neither is it easy for me and my present opportunities, both to feed your Souls with the Truth, and to cloth my Discourse with choice words, and flourishing phrases.
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And I am perswaded many Preachers might in this Argument often prove more Theological, so they could be content to be lesse Rhetorical. My purpose is not to dissent from any of the Reformed Churches,
And I am persuaded many Preachers might in this Argument often prove more Theological, so they could be content to be less Rhetorical. My purpose is not to dissent from any of the Reformed Churches,
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but only in those particulars wherein they evidently dissent from themselves, and from General Principles of Truth acknowledged by all that believe God or his Word.
but only in those particulars wherein they evidently dissent from themselves, and from General Principles of Truth acknowledged by all that believe God or his Word.
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3. Were I to speak in some Audience, of this Point, it would be needful to dip my pen in Nectar, or sweeten my voice with Ambrosia, to allay the harshnesse of this Position, That God should so earnestly desire the conversion of such as perish. Howbeit the surest Grounds of that Charitie which God requires should be in every one of us towards all (our greatest enemies not excepted) is Firm Belief of this his unspeakable Love towards all, even towards such as kill his Prophets,
3. Were I to speak in Some Audience, of this Point, it would be needful to dip my pen in Nectar, or sweeten my voice with Ambrosia, to allay the harshness of this Position, That God should so earnestly desire the conversion of such as perish. Howbeit the Surest Grounds of that Charity which God requires should be in every one of us towards all (our greatest enemies not excepted) is Firm Belief of this his unspeakable Love towards all, even towards such as kill his prophets,
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Yet did most such in those dayes, oppress Christians, and draw them before Judgement Seats, James 2. 6. even because they did pray unto the true God for them, who did blaspheme that worthy Name, &c. This Dutie, notwithstanding (which was so odious unto those great and rich men,
Yet did most such in those days, oppress Christians, and draw them before Judgement Seats, James 2. 6. even Because they did pray unto the true God for them, who did Blaspheme that worthy Name, etc. This Duty, notwithstanding (which was so odious unto those great and rich men,
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for whose good it was performed) S. Paul tells us, was good and acceptable in the sight of God our Saviour, 1 Tim. 2. 3. Why acceptable in his sight? Because (v. 4.) he would have all men (and therefore the sworn enemies of the Gospel) to be saved, and to come to the knowledg of the truth, which they now oppugned.
for whose good it was performed) S. Paul tells us, was good and acceptable in the sighed of God our Saviour, 1 Tim. 2. 3. Why acceptable in his sighed? Because (v. 4.) he would have all men (and Therefore the sworn enemies of the Gospel) to be saved, and to come to the knowledge of the truth, which they now oppugned.
Or, if the expresse Authoritie of the Apostle suffice not, his Reasons drawn from the Principles of Nature, will perswade such as have not quenched the Light of Nature, by setting not the corruptions only,
Or, if the express authority of the Apostle suffice not, his Reasons drawn from the Principles of Nature, will persuade such as have not quenched the Light of Nature, by setting not the corruptions only,
but the very Essence of Nature at odds with Grace; For (v. 5.) there is one God; had there beene moe, every one might have been conceived as partial for his own Creatures.
but the very Essence of Nature At odds with Grace; For (v. 5.) there is one God; had there been more, every one might have been conceived as partial for his own Creatures.
But in as much as all of us have but one Father, his love to every one must needs be greater then any earthly Parents love unto their children, in as much as we are more truly His, then Children are their Parents.
But in as much as all of us have but one Father, his love to every one must needs be greater then any earthly Parents love unto their children, in as much as we Are more truly His, then Children Are their Parents.
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To prevent this Scruple, the Apostle adds, ver. 5. that as there is but One God, so there is but One Mediator between God and Man, and he of the same Nature with us, A Man. But men are partial:
To prevent this Scruple, the Apostle adds, ver. 5. that as there is but One God, so there is but One Mediator between God and Man, and he of the same Nature with us, A Man. But men Are partial:
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so, that we might conceive of him as of an unpartial Solicitor or Mediator betwixt God and us, he took not our Nature enstampt with any Individual Properties, Characters or References to any one Tribe or Kindred.
so, that we might conceive of him as of an unpartial Solicitor or Mediator betwixt God and us, he took not our Nature enstampt with any Individu Properties, Characters or References to any one Tribe or Kindred.
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So Christ, because he had not those carnal References which others have, but was without father, without brother, without sister on earth, might be unpartial towards all,
So christ, Because he had not those carnal References which Others have, but was without father, without brother, without sister on earth, might be unpartial towards all,
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4. The very Ground of the Apostles Reason thus barred, will of its owne accord reverberate that distinction which hath been laid against his meaning by some otherwise most worthy defendants of the truth.
4. The very Ground of the Apostles Reason thus barred, will of its own accord reverberate that distinction which hath been laid against his meaning by Some otherwise most worthy defendants of the truth.
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The Distinction is, that when the Apostle saith, God will have all men to be saved, he means, Genera singulorum, not singula generum; Some few of all sorts, not all of every sort.
The Distinction is, that when the Apostle Says, God will have all men to be saved, he means, Genera singulorum, not singula generum; some few of all sorts, not all of every sort.
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Some rich, some poor, some learned, some unlearned, some Jewes, some Gentiles, some Italians, some English, &c. The Illustrations which they bring to justifie this manner of speech, did the time permit, I could retort upon themselves,
some rich, Some poor, Some learned, Some unlearned, Some Jews, Some Gentiles, Some Italians, Some English, etc. The Illustrations which they bring to justify this manner of speech, did the time permit, I could retort upon themselves,
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It shall be sufficient by the way to note the Impertinencie of the Application, supposing the Instances brought by them were justifiable by the Illustrations which they bring;
It shall be sufficient by the Way to note the Impertinency of the Application, supposing the Instances brought by them were justifiable by the Illustrations which they bring;
Or, to shew how little it could weaken Our Assertion, although it might intercept all the strength or aid this Place affords for the Fortification of it.
Or, to show how little it could weaken Our Assertion, although it might intercept all the strength or aid this Place affords for the Fortification of it.
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when as the Current of it in other passages of Scripture is evidently extended unto such as perish? In stead of many words unto this purpose uttered by him that canot lye, those few, Ezek. 33. 11. shall content me.
when as the Current of it in other passages of Scripture is evidently extended unto such as perish? In stead of many words unto this purpose uttered by him that canot lie, those few, Ezekiel 33. 11. shall content me.
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Howbeit some Learned amongst the School-men, and other most religious Writers of later times, have sought out another for intercepting all succour, this or the like places might afford to the maintenance of that truth, which they oppugn and we defend.
Howbeit Some Learned among the Schoolmen, and other most religious Writers of later times, have sought out Another for intercepting all succour, this or the like places might afford to the maintenance of that truth, which they oppugn and we defend.
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Not to urge them to a better declaration then hitherto they have made, in what sense God (being but One) may be said to have two Wills. That he wills many things which we know not;
Not to urge them to a better declaration then hitherto they have made, in what sense God (being but One) may be said to have two Wills. That he wills many things which we know not;
man may not, man cannot without presumption, determine the particular matters which he so willeth or purposeth, otherwise they should not be secret, but revealed to us,
man may not, man cannot without presumption, determine the particular matters which he so wills or Purposes, otherwise they should not be secret, but revealed to us,
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whereas things secret, as secret, belong only unto God, Deut. 29. 29. In that they oppose Gods Secret Will to Gods Revealed Will, they do (as it were) put in a Caveat, That we should not believe it in those particulars whereto they apply it.
whereas things secret, as secret, belong only unto God, Deuteronomy 29. 29. In that they oppose God's Secret Will to God's Revealed Will, they do (as it were) put in a Caveat, That we should not believe it in those particulars whereto they apply it.
For we may not believe any thing concerning the salvation or damnation of mankind, or the meanes which lead to either, save what is revealed; But this Secret Will is not Revealed; therefore not to be believed.
For we may not believe any thing Concerning the salvation or damnation of mankind, or the means which led to either, save what is revealed; But this Secret Will is not Revealed; Therefore not to be believed.
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Nor are we by the Principles of Reformed Religion bound only not to believe it, but utterly to disclaim it. For admitting (what was before granted) an Indefinite Belief, that God wills many things which he keeps secret from us;
Nor Are we by the Principles of Reformed Religion bound only not to believe it, but utterly to disclaim it. For admitting (what was before granted) an Indefinite Belief, that God wills many things which he keeps secret from us;
yet we must absolutely believe, That he never wills any thing secretly, which shall be Contrary or Contradictory to that whereon his Will Revealed is set,
yet we must absolutely believe, That he never wills any thing secretly, which shall be Contrary or Contradictory to that whereon his Will Revealed is Set,
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How oft would I have gathered you, and you would not, &c. These words (say they) were uttered by our Saviour manifesting his desire As Man. But unlesse they be more then men which frame this Gloss, Christ as man was greater then they,
How oft would I have gathered you, and you would not, etc. These words (say they) were uttered by our Saviour manifesting his desire As Man. But unless they be more then men which frame this Gloss, christ as man was greater then they,
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For what ground of hope have the very Elect, besides Gods Will Revealed, or (at the best) confirmed by oath? Now if we might admit it but as probable, That God, Voluntate Beneplaciti, or, by his Secret Will, may purpose some things contrary to what he promises by his Revealed Will, who is he that could have, I say not, any Certainty, but any moral Probabilitie of his Salvation? Seeing God assures us of Salvation only by his Word Revealed, not by his secret will or purpose, which,
For what ground of hope have the very Elect, beside God's Will Revealed, or (At the best) confirmed by oath? Now if we might admit it but as probable, That God, Voluntate Beneplaciti, or, by his Secret Will, may purpose Some things contrary to what he promises by his Revealed Will, who is he that could have, I say not, any Certainty, but any moral Probability of his Salvation? Seeing God assures us of Salvation only by his Word Revealed, not by his secret will or purpose, which,
Lastly, It is an infallible Rule or Maxime in Divinitie, That we may not attribute any thing to the most pure and perfect Essence of the Deitie, which includes any imperfection in it;
Lastly, It is an infallible Rule or Maxim in Divinity, That we may not attribute any thing to the most pure and perfect Essence of the Deity, which includes any imperfection in it;
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But to swear one thing, and to reserve a secret meaning, contrary to the plain and literal meaning professed, is the very Idaea of untruth, the Essence of impious Perjury, which we so much condemn in some of our Adversaries, who,
But to swear one thing, and to reserve a secret meaning, contrary to the plain and literal meaning professed, is the very Idaea of untruth, the Essence of impious Perjury, which we so much condemn in Some of our Adversaries, who,
that we are as maliciously partial against the Jesuites as the Jewes were against Christ Jesus: that we are readie to blaspheme God rather then spare to revile them:
that we Are as maliciously partial against the Jesuits as the Jews were against christ jesus: that we Are ready to Blaspheme God rather then spare to revile them:
seeing we attribute that unto his Divine Majestie, which we condemn in them as most impious and contrarie to his Sacred Will, who will not dispense with Equivocation or mental Reservation, be the cause wherein they are used, never so good;
seeing we attribute that unto his Divine Majesty, which we condemn in them as most impious and contrary to his Sacred Will, who will not dispense with Equivocation or mental Reservation, be the cause wherein they Are used, never so good;
because to swear one thing openly, and secretly to reserve a contradictorie meaning, is contrary to the very Nature and Essence of the First Truth; the most transcendent sin that can be imagined.
Because to swear one thing openly, and secretly to reserve a contradictory meaning, is contrary to the very Nature and Essence of the First Truth; the most transcendent since that can be imagined.
Let God be true in all his words, in all his sayings, but especially in all his oaths, and let the Jesuite be reputed as he is, a double dissembling perjured Liar.
Let God be true in all his words, in all his sayings, but especially in all his Oaths, and let the Jesuit be reputed as he is, a double dissembling perjured Liar.
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These words indeed were spoken by the mouth of him that was man, yet by a mouth as truly manifesting the desire and good will of God for the salvation of his people,
These words indeed were spoken by the Mouth of him that was man, yet by a Mouth as truly manifesting the desire and good will of God for the salvation of his people,
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But why should we think they were conceived by Christ, as he was man, not rather by him as the Mediator between God and man, as the Second Person in the Trinity manifested in our Flesh? He saith not, Behold my Father hath sent, but, in his own Person, I have sent unto you Prophets and Wise men, &c. Nor is it said How often would my Father? but, How often would I have gathered you? This Gathering we cannot referre only to the three yeers of his Ministerie, but to the whole time of Jerusalem her running astray from the Prophets Calls: from the first time that David first took possession of it, till the last destruction of it.
But why should we think they were conceived by christ, as he was man, not rather by him as the Mediator between God and man, as the Second Person in the Trinity manifested in our Flesh? He Says not, Behold my Father hath sent, but, in his own Person, I have sent unto you prophets and Wise men, etc. Nor is it said How often would my Father? but, How often would I have gathered you? This Gathering we cannot refer only to the three Years of his Ministry, but to the Whole time of Jerusalem her running astray from the prophets Calls: from the First time that David First took possession of it, till the last destruction of it.
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S. Luke puts this out of Controversie, for, repeating part of this story, he saith expresly, Therefore also said the Wisdom of God, I will send them Prophets, &c. And Christ is styled, The Wisdom of God, not as man, but as God;
S. Lycia puts this out of Controversy, for, repeating part of this story, he Says expressly, Therefore also said the Wisdom of God, I will send them prophets, etc. And christ is styled, The Wisdom of God, not as man, but as God;
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and Consequently He spake these words, not as man only, but as God. The same compassion and burning Love, the same thirst and longing after Jerusalems safety which we see here manifested by a manner comprehensible to flesh and blood, in these words of our Saviour in my Text (or the like uttered by him, Luke 19 with tears and sobs) we must believe to be as truly,
and Consequently He spoke these words, not as man only, but as God. The same compassion and burning Love, the same thirst and longing After Jerusalems safety which we see Here manifested by a manner comprehensible to Flesh and blood, in these words of our Saviour in my Text (or the like uttered by him, Lycia 19 with tears and sobs) we must believe to be as truly,
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because our minds are more dazeled with that inaccessible Light which he inhabits, then the eyes of Batts and Owles are by gazing on the Sun. To qualifie this Incomprehensible Glorie of the Deitie, the Wisdom of God was made Flesh, that we might safely behold the true module or proportion of Divine Goodness in our Nature:
Because our minds Are more dazzled with that inaccessible Light which he inhabits, then the eyes of Batts and Owls Are by gazing on the Sun. To qualify this Incomprehensible Glory of the Deity, the Wisdom of God was made Flesh, that we might safely behold the true module or proportion of Divine goodness in our Nature:
as the eye which cannot look upon the Sun in his strength, or as it shines in the Firmament, may without offence behold it in the water, being an Element homogeneal to its own substance.
as the eye which cannot look upon the Sun in his strength, or as it shines in the Firmament, may without offence behold it in the water, being an Element homogeneal to its own substance.
And what saith our Saviour more in his own, then the Prophet had done in the Name and Person of his God? Isai. 49. v. 14. Sion complained, the Lord hath for saken me,
And what Says our Saviour more in his own, then the Prophet had done in the Name and Person of his God? Isaiah 49. v. 14. Sion complained, the Lord hath for saken me,
Behold I have graven thee upon the palmes of my hands. &c. These and the like Places of the Prophets, compared with our Saviours speech here in my Text, give us plainly to understand, That whatsoever Love any mother can bear to the fruit of her womb, (unto whom her bowels of compassion are more tender then the fathers can be) or whatsoever affection any dumb Creature can afford unto their tender brood, the like, but greater doth God bear unto his children.
Behold I have graved thee upon the palms of my hands. etc. These and the like Places of the prophets, compared with our Saviors speech Here in my Text, give us plainly to understand, That whatsoever Love any mother can bear to the fruit of her womb, (unto whom her bowels of compassion Are more tender then the Father's can be) or whatsoever affection any dumb Creature can afford unto their tender brood, the like, but greater does God bear unto his children.
the Lord carried the whole Hoste of Israel (even the stubborne and most disobedient) as the Eagle doth her young ones upon her wings, Exod. 19. 4. Earthly Parents will not vouchsafe to wait perpetually upon their children.
the Lord carried the Whole Host of Israel (even the stubborn and most disobedient) as the Eagl does her young ones upon her wings, Exod 19. 4. Earthly Parents will not vouchsafe to wait perpetually upon their children.
But (saith the Lord by his Prophet,) I have spred out my hand all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts.
But (Says the Lord by his Prophet,) I have spread out my hand all the day unto a rebellious people, which walks in a Way that was not good, After their own thoughts.
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These and many like passages of Scripture are pathetically set forth by the Spirit, to assure us, That there is no desire like unto the Almighties desire of sinful mans Repentance, no Longing to his Longing after our Salvation.
These and many like passages of Scripture Are pathetically Set forth by the Spirit, to assure us, That there is no desire like unto the Almighty's desire of sinful men Repentance, no Longing to his Longing After our Salvation.
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If the Meanes he used to reclaim her had been fewer, or lesse probable, then any others had attempted for obtaining their most wished End, his Demand (to which the Prophet thought no possible Answer could be given) might easily have been put off by these incredulous Jewes,
If the Means he used to reclaim her had been fewer, or less probable, then any Others had attempted for obtaining their most wished End, his Demand (to which the Prophet Thought no possible Answer could be given) might Easily have been put off by these incredulous Jews,
what could more have been done to my vineyard, that I have not done to it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? Isa. 5. v. 3, 4. 6. But the greater we make the Truth and Extent of Gods Love, the more we increase the difficultie of the Second Point proposed.
what could more have been done to my vineyard, that I have not done to it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? Isaiah 5. v. 3, 4. 6. But the greater we make the Truth and Extent of God's Love, the more we increase the difficulty of the Second Point proposed.
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Yet what is it that they can do, which they would not do to save their owne lives? And did not God so love the world that he gave his only begotten Son for it? Yes,
Yet what is it that they can do, which they would not do to save their own lives? And did not God so love the world that he gave his only begotten Son for it? Yes,
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Yet should we say that he hath done all that could be done for them, How chanceth it that all are not saved? Was the Vineyard more barren then Sarah? the fruit of whose womb he made like the Stars of the sky,
Yet should we say that he hath done all that could be done for them, How chanceth it that all Are not saved? Was the Vineyard more barren then Sarah? the fruit of whose womb he made like the Stars of the sky,
after so many promises of comfort, and so many denunciations of woes, as the Prophets, the Apostles and their Successors have used, is not to this day,
After so many promises of Comfort, and so many denunciations of woes, as the prophets, the Apostles and their Successors have used, is not to this day,
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why is not repentance wrought in all, whose salvation he more earnestly desires then the most tender hearted mother doth the life and welfare of her darling infant? Hence with Seeming Probabilitie, some may Conclude, either that Gods Love unto such as perish is not so great as some mothers bear unto their children,
why is not Repentance wrought in all, whose salvation he more earnestly Desires then the most tender hearted mother does the life and welfare of her darling infant? Hence with Seeming Probability, Some may Conclude, either that God's Love unto such as perish is not so great as Some mother's bear unto their children,
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And against our Doctrine, perhaps, it will be Objected, That by thus magnifying Gods Love towards All, we minish his Power towards Some: From which to derogate ought, is, in some mens judgements, the worst kind of Blasphemie;
And against our Doctrine, perhaps, it will be Objected, That by thus magnifying God's Love towards All, we minish his Power towards some: From which to derogate ought, is, in Some men's Judgments, the worst kind of Blasphemy;
a Point as dangerous in Divinitie, to speak but doubtfully or suspiciously of it, as in matter of State to determine or limit the Prerogative Royal. Howbeit,
a Point as dangerous in Divinity, to speak but doubtfully or suspiciously of it, as in matter of State to determine or limit the Prerogative Royal. Howbeit,
if no other choice were left, but a necessitie were laid upon us of leaving either the infinite Power or infinite Goodnesse of our God questionable or unexpressed;
if not other choice were left, but a necessity were laid upon us of leaving either the infinite Power or infinite goodness of our God questionable or unexpressed;
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Whosoever he be that loves his Goodnesse, will unfeignedly acknowledge, that he is to be feared and reverenced as the Almightie Creator, Preserver, and Judge of men;
Whosoever he be that loves his goodness, will unfeignedly acknowledge, that he is to be feared and reverenced as the Almighty Creator, Preserver, and Judge of men;
Man although indued with Reason and natural Notions of right and wrong, is notwithstanding oft-times drawn by the strength or inordination of his tender affection, to use such Means as are contrarie to the Rules of Reason, Equitie and Religion, for procuring their safetie or impunitie on whom he dotes.
Man although endued with Reason and natural Notions of right and wrong, is notwithstanding ofttimes drawn by the strength or inordination of his tender affection, to use such Means as Are contrary to the Rules of Reason, Equity and Religion, for procuring their safety or impunity on whom he dotes.
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Howbeit, among men we may find some, which cannot be wrought by any promise or perswasion, to use those unlawful courses for the impunity of their children or dearest Friends which the world commonly most approveth.
Howbeit, among men we may find Some, which cannot be wrought by any promise or persuasion, to use those unlawful courses for the impunity of their children or dearest Friends which the world commonly most approveth.
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Not that their Love towards their children, friends or acquaintance is lesse, but because their Love to publick Iustice, to Truth and Equitie, and respect to their owne Integritie, is Greater then other mens are.
Not that their Love towards their children, Friends or acquaintance is less, but Because their Love to public justice, to Truth and Equity, and respect to their own Integrity, is Greater then other men's Are.
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A fit Instance we have in Zaleucus, King of Locris, who having made a severe Law, That whosoever committed such an offence (suppose Adultery) should lose his eyes: It shortly after came to pass, that the Prince, his Son and Heir apparent to the Crown, trespassed against this Sanction. Could not the good King have granted A Pardon to his Son? He had Power, no doubt, in his hands to have dispensed with this particular, without any danger to his Person;
A fit Instance we have in Zaleucus, King of Locris, who having made a severe Law, That whosoever committed such an offence (suppose Adultery) should loose his eyes: It shortly After Come to pass, that the Prince, his Son and Heir apparent to the Crown, trespassed against this Sanction. Could not the good King have granted A Pardon to his Son? He had Power, no doubt, in his hands to have dispensed with this particular, without any danger to his Person;
For a King in this Case to do as much as by some means possible he is able to do, were an act of weaknesse and impotencie, not an act of Soveraigne power, a great blot to his Wisdom, Honor or Dignitie, no true Argument of Royal Love or Princely Clemencie.
For a King in this Case to do as much as by Some means possible he is able to do, were an act of weakness and impotency, not an act of Sovereign power, a great blot to his Wisdom, Honour or Dignity, no true Argument of Royal Love or Princely Clemency.
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In like Case we are to consider, That God albeit in Power infinite, yet his infinite Power is matched with Goodnesse as truly infinite; his infinite Love, is as it were counterpoised with infinite Majestie: And though his infinite mercie be as Soveraign to his other Attributes, yet is it in a sort restrained by the Tribunicial Power of his Justice.
In like Case we Are to Consider, That God albeit in Power infinite, yet his infinite Power is matched with goodness as truly infinite; his infinite Love, is as it were counterpoised with infinite Majesty: And though his infinite mercy be as Sovereign to his other Attributes, yet is it in a sort restrained by the Tribunicial Power of his justice.
Why? Because this is an effect of meer Power, and might be done without any Contradiction to his Goodness, to his Majestie, to his Mercie, or Justice, all which it might serve to set forth.
Why? Because this is an Effect of mere Power, and might be done without any Contradiction to his goodness, to his Majesty, to his Mercy, or justice, all which it might serve to Set forth.
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But if it be questioned, Whether God could not have done more then he hath done for his Vineyard? whether he cannot save such as daily perish? The Case is altered,
But if it be questioned, Whither God could not have done more then he hath done for his Vineyard? whither he cannot save such as daily perish? The Case is altered,
and breeds a Fallacie, Ad plures Interrogationes. For mans Salvation is not a work of meer Power, it necessarily requires, An Harmony of Goodness, of Majestie, of Mercie and Justice, whereunto the infinite Power is in a manner subservient.
and breeds a Fallacy, Ad plures Interrogationes. For men Salvation is not a work of mere Power, it necessarily requires, an Harmony of goodness, of Majesty, of Mercy and justice, whereunto the infinite Power is in a manner subservient.
Nor are we to consider his Infinite Power alone, but as matched with Infinite Majestie; nor his Infinite Mercie and Goodnesse alone, but as matched with infinite Justice;
Nor Are we to Consider his Infinite Power alone, but as matched with Infinite Majesty; nor his Infinite Mercy and goodness alone, but as matched with infinite justice;
And he had done (if we may believe his Oath) as much for his Vineyard as the Concurrence of his Infinite Power and Wisdome could effect without disparagement to the Infinitie of his Majestie,
And he had done (if we may believe his Oath) as much for his Vineyard as the Concurrence of his Infinite Power and Wisdom could Effect without disparagement to the Infinity of his Majesty,
And his Goodnesse is his Being: As impossible therefore that he should not be Good, as not Be. Man as he had his life and being, so had he his goodness wholly from his Creator. And as Actual Existence is no part, no necessarie Consequent of his Essence; so neither is his Goodness necessarie or essential to his Existence. As his existence, so his goodness is mutable;
And his goodness is his Being: As impossible Therefore that he should not be Good, as not Be. Man as he had his life and being, so had he his Goodness wholly from his Creator. And as Actual Existence is no part, no necessary Consequent of his Essence; so neither is his goodness necessary or essential to his Existence. As his existence, so his Goodness is mutable;
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Wherefore he made them good as he was freely Good, and such is the Goodnesse communicated to them in their Creation, not necessarie, but free; and if free, as well including a possibilitie of falling into evil as an actual state of goodness.
Wherefore he made them good as he was freely Good, and such is the goodness communicated to them in their Creation, not necessary, but free; and if free, as well including a possibility of falling into evil as an actual state of Goodness.
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If then you ask, Could not God by his Almightie Power have prevented Adams eating of the forbidden Fruit? None (I think) will be so incredulous as to doubt,
If then you ask, Could not God by his Almighty Power have prevented Adams eating of the forbidden Fruit? None (I think) will be so incredulous as to doubt,
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whether he that commanded the Sun to stand still in his sphere and did dead Ieroboams arme when he stretched it out against the Prophet, could not as easily have stayed Adams hand from taking,
whither he that commanded the Sun to stand still in his sphere and did dead Ieroboams arm when he stretched it out against the Prophet, could not as Easily have stayed Adams hand from taking,
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or had he kept him from transgression by restraint, he had made him uncapable of that happinesse whereto by his infinite Goodnesse he had ordained him.
or had he kept him from Transgression by restraint, he had made him uncapable of that happiness whereto by his infinite goodness he had ordained him.
But if he should draw them by such a necessary and natural motion, he should defeat them of all their hope or interest in that excessive Glory which he hath prepared for those that love him.
But if he should draw them by such a necessary and natural motion, he should defeat them of all their hope or Interest in that excessive Glory which he hath prepared for those that love him.
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If again it be demanded, Why God doth not save the impenitent and stubborn sinner? It is all one as if we should ask, VVhy he did not crown brute Beasts with honour and immortalitie? That thus he could do by his Infinite Power, I will not deny;
If again it be demanded, Why God does not save the impenitent and stubborn sinner? It is all one as if we should ask, Why he did not crown brutus Beasts with honour and immortality? That thus he could do by his Infinite Power, I will not deny;
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Nor can it stand better with the same Rule to save all men, if we take them as they are, not, as they might be; Albeit, he have endued all with reason to distinguish between good and evil.
Nor can it stand better with the same Rule to save all men, if we take them as they Are, not, as they might be; Albeit, he have endued all with reason to distinguish between good and evil.
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Jude v. 10. It stands lesse with Gods infinite Goodness or Power, if we consider them as linkt with infinite Justice or Majestie, to bring such unto true happiness,
U^de v. 10. It Stands less with God's infinite goodness or Power, if we Consider them as linked with infinite justice or Majesty, to bring such unto true happiness,
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and out of his infinite Love seeks by the Preaching of his Word, and other means not prejudicial to his Justice and Majestie, to gather them as he would have done Jerusalem here in my Text. But (finally) there is a certain Measure of Iniquitie which when it is full,
and out of his infinite Love seeks by the Preaching of his Word, and other means not prejudicial to his justice and Majesty, to gather them as he would have done Jerusalem Here in my Text. But (finally) there is a certain Measure of Iniquity which when it is full,
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or, an height of stubborness and profaneness, whereunto if once they come, the stroke of his infinite Justice falls heavie upon them for wilful contempt of his infinite Mercie.
or, an height of Stubbornness and profaneness, whereunto if once they come, the stroke of his infinite justice falls heavy upon them for wilful contempt of his infinite Mercy.
That is, as he himself somewhere saith, He cannot any longer endure them. 9. The suspitions whereto these Resolutions will seeme liable, be especially three.
That is, as he himself somewhere Says, He cannot any longer endure them. 9. The suspicions whereto these Resolutions will seem liable, be especially three.
and forecasting their final Salvation as necessary by 〈 … 〉 not altogether necessarily unto the particular meanes whereby it is wrought; that is, in fewer Termes:
and forecasting their final Salvation as necessary by 〈 … 〉 not altogether necessarily unto the particular means whereby it is wrought; that is, in fewer Terms:
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Because he useth their mir aculous or unusual Conversion, as a means to win others by his usual or ordinary Calling, Special Privileges, upon peculiar and extraordinary Occasions, doe not prejudice ordinary Laws:
Because he uses their mir aculous or unusual Conversion, as a means to win Others by his usual or ordinary Calling, Special Privileges, upon peculiar and extraordinary Occasions, do not prejudice ordinary Laws:
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It is not contradictory then to the Rule of Gods Justice, to make some feel his mercie and kindness before they seek it, that others may not dispere of finding it;
It is not contradictory then to the Rule of God's justice, to make Some feel his mercy and kindness before they seek it, that Others may not dispere of finding it;
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he having assured all by an eternal Promise, That seeking they shall find; and that they which hunger and thirst after righteousnesse shall be satisfied.
he having assured all by an Eternal Promise, That seeking they shall find; and that they which hunger and thirst After righteousness shall be satisfied.
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The Second Extremity is, That in man before his Conversion by Grace, there is a freedome or abtliment to do that which is pleasant and acceptable unto God,
The Second Extremity is, That in man before his Conversion by Grace, there is a freedom or abtliment to do that which is pleasant and acceptable unto God,
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In Man after Adams Fall there is no Freedom of will, or ability to do any thing not deserving Gods wrath or Just indignation. The Other Affirmative:
In Man After Adams Fallen there is no Freedom of will, or ability to do any thing not deserving God's wrath or Just Indignation. The Other Affirmative:
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There is in man after his Fall, a possibility left of doing or not doing some things, which being done or not done, he becomes passively capable of Gods mercies;
There is in man After his Fallen, a possibility left of doing or not doing Some things, which being done or not done, he becomes passively capable of God's Mercies;
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For whether a man wil call this Contingencie in humane actions, not, a possibility of doing or not doing, but rather a possibility of acknowledging our infirmities or absolute impotencie of doing any thing belonging or tending to our salvation:
For whither a man will call this Contingency in humane actions, not, a possibility of doing or not doing, but rather a possibility of acknowledging our infirmities or absolute impotency of doing any thing belonging or tending to our salvation:
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Only of this I rest perswaded, That all the Exhortations of Prophets & Apostles to work humilitie and true repentance in their Auditors, suppose a possibility of Humiliation and Repentance;
Only of this I rest persuaded, That all the Exhortations of prophets & Apostles to work humility and true Repentance in their Auditors, suppose a possibility of Humiliation and Repentance;
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a Possibility likewise of acknowledging and considering our own impotencie and misery; a Possibility likewise of conceiving some desire not meerly brutish of our redemption or deliverance.
a Possibility likewise of acknowledging and considering our own impotency and misery; a Possibility likewise of conceiving Some desire not merely brutish of our redemption or deliverance.
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Yet Christ alone wrought the Miracles, the parties cured were mere Patients, no way Agents. And such as solicited their cause in Case of absence at the best were but By-standers. Now no man I think will deny that Christ by the Power of his Godhead could have given sight, 〈 ◊ 〉 or health to the most obstinate and perverse,
Yet christ alone wrought the Miracles, the parties cured were mere Patients, no Way Agents. And such as solicited their cause in Case of absence At the best were but Bystanders. Now no man I think will deny that christ by the Power of his Godhead could have given sighed, 〈 ◊ 〉 or health to the most obstinate and perverse,
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yet Belief and Reason moral and natural survive, and may with Martha and Mary beseech Christ to raise their dead brother, who cannot speak for himself.
yet Belief and Reason moral and natural survive, and may with Martha and Marry beseech christ to raise their dead brother, who cannot speak for himself.
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We are therefore to consider, That God may will some things Absolutely, others Disjunctively: or that some things should fall out necessarily, others not at all,
We Are Therefore to Consider, That God may will Some things Absolutely, Others Disjunctively: or that Some things should fallen out necessarily, Others not At all,
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But if every particular which he wills disjunctively, or which he wills should be contingent, did of necessitie come to passe, his whole Will should utterly be defeated.
But if every particular which he wills disjunctively, or which he wills should be contingent, did of necessity come to pass, his Whole Will should utterly be defeated.
nor that particular should be necessarie, but that either they should not be, or be contingent. And if any particular, comprized within the latitude of this Contingencie with its consequent, come to passe, his Will is truly and perfectly fulfilled. As for Example:
nor that particular should be necessary, but that either they should not be, or be contingent. And if any particular, comprised within the latitude of this Contingency with its consequent, come to pass, his Will is truly and perfectly fulfilled. As for Exampl:
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because it was not that they should necessarily observe his Commandments or transgresse them: But to their transgressions, though Contingent death was the necessary Doome:
Because it was not that they should necessarily observe his commandments or transgress them: But to their transgressions, though Contingent death was the necessary Doom:
How then shall it be true which is written, God doth whatsoever pleaseth him in heaven and earth, if he make not sinners repent in whose repentance he is better pleased then in their death?
How then shall it be true which is written, God does whatsoever Pleases him in heaven and earth, if he make not Sinners Repent in whose Repentance he is better pleased then in their death?
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and that the Rule which his infinite Justice observes in punishing the wicked and reprobate, is to measure out their plagues and punishments, according to the measure of their neglecting his Will,
and that the Rule which his infinite justice observes in punishing the wicked and Reprobate, is to measure out their plagues and punishments, according to the measure of their neglecting his Will,
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To this purpose doth the Lord threaten the obstinate people before mentioned, Isai. 65. 5. These are as a smoke in my nose, a fire that burneth all the day.
To this purpose does the Lord threaten the obstinate people before mentioned, Isaiah 65. 5. These Are as a smoke in my nose, a fire that burns all the day.
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and the scorners delight in their scorning, and fools hate knowledg? Turn you at my reproof Behold I wil pour out my spirit upon you, I wil make knowne my words unto you.
and the Scorner's delight in their scorning, and Fools hate knowledge? Turn you At my reproof Behold I will pour out my Spirit upon you, I will make known my words unto you.
as the Wisdome of God hath expressed in my Text. But what followes? Because I have called, and ye refused, I have stretched out my hand and no man regarded:
as the Wisdom of God hath expressed in my Text. But what follows? Because I have called, and you refused, I have stretched out my hand and no man regarded:
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when I spake ye did not hear, but did evil before mine eyes, and did chuse that wherein I delighted not. So then whether by the destruction of the wicked,
when I spoke you did not hear, but did evil before mine eyes, and did choose that wherein I delighted not. So then whither by the destruction of the wicked,
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whether for convincing our selves of sin, or quelling despere, or for encouraging the careless and impenitent unto repentance, by giving them right hold of the means of life, is much greater then can be conceived without admittance of their truth.
whither for convincing our selves of since, or quelling despere, or for encouraging the careless and impenitent unto Repentance, by giving them right hold of the means of life, is much greater then can be conceived without admittance of their truth.
How shal he which lives yet in sin perswade himself there is any probabilitie he may be saved? Because God hath infallibly decreed to save some few? Rather seeing by the contrary Doctrine, the most part of mankind must necessarily perish, he hath more reason to fear least he be one of those many,
How shall he which lives yet in since persuade himself there is any probability he may be saved? Because God hath infallibly decreed to save Some few? Rather seeing by the contrary Doctrine, the most part of mankind must necessarily perish, he hath more reason to Fear lest he be one of those many,
And without certain apprehension or conceit of Possibilitie, there can be no sure Ground of Hope. But if we admit the former Extent of Gods unspeakable love to all, and his desire of their eternal safetie which desperately perish, every man may, nay must undoubtedly thus Conclude;
And without certain apprehension or conceit of Possibility, there can be no sure Ground of Hope. But if we admit the former Extent of God's unspeakable love to all, and his desire of their Eternal safety which desperately perish, every man may, nay must undoubtedly thus Conclude;
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Such as gather the infinitie of sins demerit from the infinite Majestie against which it is committed, give us the surface of sin, infinite in length and breadth, but not in soliditie.
Such as gather the infinity of Sins demerit from the infinite Majesty against which it is committed, give us the surface of since, infinite in length and breadth, but not in solidity.
The will or pleasure of a Prince in matters meanly affected by him, or in respect of which he is little more then indifferent, may be neglected without greater offence then meaner persons may justly take for foul indignities or grievous wrongs.
The will or pleasure of a Prince in matters meanly affected by him, or in respect of which he is little more then indifferent, may be neglected without greater offence then meaner Persons may justly take for foul indignities or grievous wrongs.
But if a Princes Soveraign Command, in a matter which he desired as much as his own life, should be contemned, a Loyal Subject conscious of such contempt,
But if a Princes Sovereign Command, in a matter which he desired as much as his own life, should be contemned, a Loyal Subject conscious of such contempt,
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though happening through Riot or perswasions of ill company, would in his sober thoughts be ready to take revenge upon himself, specially if he knew his Soveraigns Love or liking of him to be more then ordinary.
though happening through Riot or persuasions of ill company, would in his Sobrium thoughts be ready to take revenge upon himself, specially if he knew his Sovereigns Love or liking of him to be more then ordinary.
Thus they will appear infinite not only because committed against an infinite Majestie, but because with this dimension they further include a wilful neglect of infinite mercie,
Thus they will appear infinite not only Because committed against an infinite Majesty, but Because with this dimension they further include a wilful neglect of infinite mercy,
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We are by nature the seed of Rebels, which had lift their hands against the infinite Goodness of their Creator, in taking the forbidden fruit, whereby they sought to be like him in Majestie.
We Are by nature the seed of Rebels, which had lift their hands against the infinite goodness of their Creator, in taking the forbidden fruit, whereby they sought to be like him in Majesty.
And, as if this their terror had imprinted a perpetual Antipathy in their posteritie, the least glympse of his glory for many generations after, made them cry out, Alas we shall dye! because we have seen the Lord.
And, as if this their terror had imprinted a perpetual Antipathy in their posterity, the least glimpse of his glory for many generations After, made them cry out, Alas we shall die! Because we have seen the Lord.
And yet unless he shelter us under the shadow of his wings, we are as a prey exposed to the destroyer, already condemned for Fewel to the flames of hell,
And yet unless he shelter us under the shadow of his wings, we Are as a prey exposed to the destroyer, already condemned for Fuel to the flames of hell,
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To redeem us from this everlasting thraldome, our God came down into the world disguised in the similitude of our flesh, made as a stale to allure us with wiles into his net, that he might draw us with the cords of Love. The depth of Christs humiliation, was as great as the difference between God and the meanest man, therefore truly infinite.
To Redeem us from this everlasting thraldom, our God Come down into the world disguised in the similitude of our Flesh, made as a stale to allure us with wiles into his net, that he might draw us with the cords of Love. The depth of Christ humiliation, was as great as the difference between God and the Meanest man, Therefore truly infinite.
So did not the Son of God, his humanitie was charged with all the miseries whereof mortality is capable, subject to hunger and thirst, to temptations, revilings and scornings,
So did not the Son of God, his humanity was charged with all the misery's whereof mortality is capable, Subject to hunger and thirst, to temptations, revilings and scornings,
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If then we shall continue in sin after manifestation of this his Love, the heinousnesse of our offence is truly infinite, in as much as we do that continually which is more distasteful to our gracious God,
If then we shall continue in since After manifestation of this his Love, the heinousness of our offence is truly infinite, in as much as we do that continually which is more distasteful to our gracious God,
15. If the son of Zaleucus before mentioned should have pardoned any as deeply guilty as himself had been of that offence for which he lost one eye, and his Father another;
15. If the son of Zaleucus before mentioned should have pardoned any as deeply guilty as himself had been of that offence for which he lost one eye, and his Father Another;
But that we may know how far Gods Mercie doth over-beare his Majestie, he proceeds not straight way to execute vengeance upon these Jewes which wreaked their malice upon his deare and only Son, who had committed nothing worthy of blame, much lesse of death.
But that we may know how Far God's Mercy does overbear his Majesty, he proceeds not straight Way to execute vengeance upon these Jews which wreaked their malice upon his deer and only Son, who had committed nothing worthy of blame, much less of death.
Here was matter of wrath and indignation so just as would have moved the most merciful man on earth to have taken speedy vengeance upon these Spillers of innocent blood, specially the Law of God permitting thus much.
Here was matter of wrath and Indignation so just as would have moved the most merciful man on earth to have taken speedy vengeance upon these Spillers of innocent blood, specially the Law of God permitting thus much.
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And now their posterity after a more glorious deliverance from the Powers of darknesse, have fortie yeers allotted them for repentance before they be rooted out of the Land of Rest or Promise.
And now their posterity After a more glorious deliverance from the Powers of darkness, have fortie Years allotted them for Repentance before they be rooted out of the Land of Rest or Promise.
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because seeing they would not see, nor hearing they would not hear, but hardened their hearts against the Spirit of Grace, Lord give us what thou didst not give them hearts of flesh, which may melt at thy threats, ears to hear the admonitions of our peace,
Because seeing they would not see, nor hearing they would not hear, but hardened their hearts against the Spirit of Grace, Lord give us what thou didst not give them hearts of Flesh, which may melt At thy Treats, ears to hear the admonitions of our peace,
and eyes to foresee the day of our visitation, that so when thy wrath shall be revealed against sin and sinners, we may be sheltred from stormes of fire and brimstone under the shadow of thy wings so long stretched out in mercie for us.
and eyes to foresee the day of our Visitation, that so when thy wrath shall be revealed against since and Sinners, we may be sheltered from storms of fire and brimstone under the shadow of thy wings so long stretched out in mercy for us.
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HEER. 4. verse 12, 13. For, the Word of God is quick and powerful, and sharper then any two edged Sword, piercing even to the dividing asunder of Soul and Spirit,
HEER. 4. verse 12, 13. For, the Word of God is quick and powerful, and sharper then any two edged Sword, piercing even to the dividing asunder of Soul and Spirit,
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1. IF a meer Artist (altogether unacquainted with the Mysteries contained in Scripture, or with the drift on scope of this Epistle) should have dipt upon this Text;
1. IF a mere Artist (altogether unacquainted with the Mysteres contained in Scripture, or with the drift on scope of this Epistle) should have dipped upon this Text;
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About the Attributes or Epithites of This Word, though these be many, there is no difficultie or matter worthy of any disquisition, which is not meerly Verbal or Grammatical:
About the Attributes or Epithets of This Word, though these be many, there is no difficulty or matter worthy of any disquisition, which is not merely Verbal or Grammatical:
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or as it is daily read and preached unto you? Or Verbum Dominus, that VVord of God which in the beginning was with God, and which was God; to wit, the Son of God by whom all things were made,
or as it is daily read and preached unto you? Or Verbum Dominus, that Word of God which in the beginning was with God, and which was God; to wit, the Son of God by whom all things were made,
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2. Pontificii Scriptores, &c. The Roman Writers (saith Paraus) upon the Text, contend, that by the VVord of God, the Son of God, God blessed for ever, is here punctually meant.
2. Pontiffs Scriptores, etc. The Roman Writers (Says Parous) upon the Text, contend, that by the Word of God, the Son of God, God blessed for ever, is Here punctually meant.
For he himself ingenuously confesseth, Nil mali continet in se haec interpretatio, That this Interpretation of Romish Writers (as he conceives all those to be, who by the Word of God here understand the Son of God) doth contain no harm nor evil in it.
For he himself ingenuously Confesses, Nil mali Continet in se haec Interpretation, That this Interpretation of Romish Writers (as he conceives all those to be, who by the Word of God Here understand the Son of God) does contain no harm nor evil in it.
Because our Apostle no where before, no where after in this Epistle, doth call the Son of God, The Word of God. But this Reason is a great deal too light to cast the Scales for his Opinion, supposing they were otherwise even:
Because our Apostle no where before, no where After in this Epistle, does call the Son of God, The Word of God. But this Reason is a great deal too Light to cast the Scales for his Opinion, supposing they were otherwise even:
and was God, did understand any other Person or Thing whatsoever, besides the Son of God. And if our Apostle in the Text, had some more special Reason then he had in any other place of this Epistle before or after, to enstyle the Son of God, The VVord of God: this will be enough, at least to bring the Scales to an aequipoize;
and was God, did understand any other Person or Thing whatsoever, beside the Son of God. And if our Apostle in the Text, had Some more special Reason then he had in any other place of this Epistle before or After, to enstyle the Son of God, The Word of God: this will be enough, At least to bring the Scales to an aequipoize;
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For the Son of God by his Conquest over Satan upon the Cross, did make us all the Servants of God again de jure. That this First part of our Redemption was universal, No man which acknowledgeth Christ for his Lord and Redeemer, can deny.
For the Son of God by his Conquest over Satan upon the Cross, did make us all the Servants of God again de jure. That this First part of our Redemption was universal, No man which acknowledgeth christ for his Lord and Redeemer, can deny.
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and passed through the Sea, and that all were baptized unto Moses in the Cloud and in the Sea. And so had all these unto whom our Apostle writes, been baptised into Christ.
and passed through the Sea, and that all were baptised unto Moses in the Cloud and in the Sea. And so had all these unto whom our Apostle writes, been baptised into christ.
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Now our Apostle in this place supposeth what S. Jude in his Epistle takes as A Branch of that Faith which was once delivered to the Saints, That however that Inheritance which wee hope for by Christ, be much more Glorious then the Inheritance which God promised to the Israelites by Moses: yet Gods Promises unto us for entering into this glorious Rest, are subject to the same Conditions and Provisoes, which the Promises made to the Israelites were,
Now our Apostle in this place Supposeth what S. U^de in his Epistle Takes as A Branch of that Faith which was once Delivered to the Saints, That however that Inheritance which we hope for by christ, be much more Glorious then the Inheritance which God promised to the Israelites by Moses: yet God's Promises unto us for entering into this glorious Rest, Are Subject to the same Conditions and Provisoes, which the Promises made to the Israelites were,
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And after he had proposed the fearful example of their rebellious Forefather, whose Carkasses fell in the wilderness, he resumed his exhortation again Chap. 4. 1. Let us therefore fear, lest the promise being left us of entring into his rest, any of you should seem to come short of it,
And After he had proposed the fearful Exampl of their rebellious Forefather, whose Carcases fell in the Wilderness, he resumed his exhortation again Chap. 4. 1. Let us Therefore Fear, lest the promise being left us of entering into his rest, any of you should seem to come short of it,
for unto us was the Gospel preached as well as unto them And again, ver. 11. Let us labour therefore to enter into that Rest (he means that better Rest which God had promised by Christ,) lest any man fall by the same example of unbelief or disobedience.
for unto us was the Gospel preached as well as unto them And again, ver. 11. Let us labour Therefore to enter into that Rest (he means that better Rest which God had promised by christ,) lest any man fallen by the same Exampl of unbelief or disobedience.
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And who, or what then can we imagine this Word of God to be? We read sometimes, that the Voice of God is a terrible, a glorious voice, a voice mightie in operation: But that I take it was not the voice to which the Israelites would not hearken,
And who, or what then can we imagine this Word of God to be? We read sometime, that the Voice of God is a terrible, a glorious voice, a voice mighty in operation: But that I take it was not the voice to which the Israelites would not harken,
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But neither that voice, nor the voice which called to Moses from the Mercie-Seat, nor the voice of God which did daily call unto the Israelites by Moses and the Prophets, are any where in Scripture displayed or emblazoned in such propriety of words,
But neither that voice, nor the voice which called to Moses from the Mercie-Seat, nor the voice of God which did daily call unto the Israelites by Moses and the prophets, Are any where in Scripture displayed or emblazoned in such propriety of words,
the Perfection of all which properties is attributed to this Word of God here in my Text. There is no one Attribute in this whole Catalogue, which doth not bear a lively Character of Majestie, of Glory, of Power and Wisdome so truly Divine, that it cannot befit any meer Creature;
the Perfection of all which properties is attributed to this Word of God Here in my Text. There is no one Attribute in this Whole Catalogue, which does not bear a lively Character of Majesty, of Glory, of Power and Wisdom so truly Divine, that it cannot befit any mere Creature;
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No Living Substance, no Living Person is able to sustain or undergo all these Glorious Attributes, save He alone who upholdeth all things by the Word of his Power, which is the very Character of the Eternal Son of God, Heb. 1. 2. Unto the eyes of this Word every Creature, that is,
No Living Substance, no Living Person is able to sustain or undergo all these Glorious Attributes, save He alone who upholds all things by the Word of his Power, which is the very Character of the Eternal Son of God, Hebrew 1. 2. Unto the eyes of this Word every Creature, that is,
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Whence, if by the Word of God in this place we understand any thing in the world besides Him by whom the world was made, be it the voice of God which the Psalmist describeth to be mightie in operation;
Whence, if by the Word of God in this place we understand any thing in the world beside Him by whom the world was made, be it the voice of God which the Psalmist Describeth to be mighty in operation;
it can be but a Creature, and being a Creature it is discerned by the eyes of This Word •• made by him, and without him was nothing made that was made.
it can be but a Creature, and being a Creature it is discerned by the eyes of This Word •• made by him, and without him was nothing made that was made.
The Father made all things by him, not as by any Manual Work-man (as the house which the Architect conceives, is built by Masons and other Labourers) but made by him, as by the express Image of his Father,
The Father made all things by him, not as by any Manual Workman (as the house which the Architect conceives, is built by Masons and other Labourers) but made by him, as by the express Image of his Father,
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Or, all things were made by the Son; after such a manner; (but incomparably more excellent) as if we would imagine a curious Architect could erect a stately Palace in a moment without the help of any Hand-Labourer, only by casting or contemplating the Idaea or Module of it in his own brain. 7. Again;
Or, all things were made by the Son; After such a manner; (but incomparably more excellent) as if we would imagine a curious Architect could erect a stately Palace in a moment without the help of any Hand-Labourer, only by casting or contemplating the Idaea or Module of it in his own brain. 7. Again;
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NONLATINALPHABET, imports as much as the Latin Ratio. And this signification or expression of it, is no way opposite, rather co-ordinate to all the former.
, imports as much as the Latin Ratio. And this signification or expression of it, is no Way opposite, rather coordinate to all the former.
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And thus Justine Martyr with other Antients express the meaning of S. John 1. 1. As if he had said, In principio erat ratio, In the beginning was the Rule or Reason of all things.
And thus Justin Martyr with other Ancients express the meaning of S. John 1. 1. As if he had said, In principio erat ratio, In the beginning was the Rule or Reason of all things.
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For Ratio in Latin, sometimes imports more then can be exprest by our English, Rule or Reason. For Rationem reddere, is more then to give a reason; it is as much (in English) as to render an account. And in this sense it is fully equivalent to the Greek NONLATINALPHABET, which is the very phrase used by Athanasius in his Creed, NONLATINALPHABET, and shall GIVE ACCOUNT for their own works.
For Ratio in Latin, sometime imports more then can be expressed by our English, Rule or Reason. For Rationem reddere, is more then to give a reason; it is as much (in English) as to render an account. And in this sense it is Fully equivalent to the Greek, which is the very phrase used by Athanasius in his Creed,, and shall GIVE ACCOUNT for their own works.
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This phrase or expression of his Belief he took from our Apostle, Rom. 14. 12. Every one of us shal give account of himself to God. Now Christ is God:
This phrase or expression of his Belief he took from our Apostle, Rom. 14. 12. Every one of us shall give account of himself to God. Now christ is God:
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and this Account we are to give to him, as he is NONLATINALPHABET, the ever-living, all-knowing Rule of that final account which Men and Angels must give to God for all their works,
and this Account we Are to give to him, as he is, the everliving, All-knowing Rule of that final account which Men and Angels must give to God for all their works,
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And according to this signification or importance, the four former Importances not exclude• but presupposed, the word NONLATINALPHABET, in my Text, is chiefly and most punctually to be understood.
And according to this signification or importance, the four former Importances not exclude• but presupposed, the word, in my Text, is chiefly and most punctually to be understood.
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The Son of God is quick and powerful in operation, &c. For his purpose was to display the Attributes of the Son of God, not only as he is the Supreme Judge of Quick and Dead,
The Son of God is quick and powerful in operation, etc. For his purpose was to display the Attributes of the Son of God, not only as he is the Supreme Judge of Quick and Dead,
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able to sentence ungratious servants (which have been unfaithful unto him, and cruel unto their fellow servants) unto everlasting imprisonment, without the assistance of a Jaylor, or other Executioner of Justice:
able to sentence ungracious Servants (which have been unfaithful unto him, and cruel unto their fellow Servants) unto everlasting imprisonment, without the assistance of a Jailor, or other Executioner of justice:
And if you will have the Subject of all the Propositions in my Text, which (as I told you before) some Modern Interpreters have rent asunder, (by making an Hiatus or chink between the 12 and 13 verses) we must put the two first words, and the four last, together.
And if you will have the Subject of all the Propositions in my Text, which (as I told you before) Some Modern Interpreters have rend asunder, (by making an Hiatus or chink between the 12 and 13 Verses) we must put the two First words, and the four last, together.
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or then I know how to make it in our English: As thus, NONLATINALPHABET, NONLATINALPHABET, &c. About translating the Original in the last words of my Text, there is some diversitie amongst Interpreters.
or then I know how to make it in our English: As thus,,, etc. About translating the Original in the last words of my Text, there is Some diversity among Interpreters.
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And this Interpretation I find warranted by the Authoritie of S. Chrysostom and Theophylact, two of the best Expressors of the Original or Greek Dialect.
And this Interpretation I find warranted by the authority of S. Chrysostom and Theophylact, two of the best Expressors of the Original or Greek Dialect.
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9. According to this Importance of the Greek NONLATINALPHABET, the Brest-plate (the first of Aarons holy Garments, made for Glory and for Beauty, wherein the High-Priest did bear the names and the judgment of the Sons of Israel, and wherein the Urim and Thummim were set) was called in Greek NONLATINALPHABET, or, NONLATINALPHABET;
9. According to this Importance of the Greek, the Breastplate (the First of Aaron's holy Garments, made for Glory and for Beauty, wherein the High-Priest did bear the names and the judgement of the Sons of Israel, and wherein the Urim and Thummim were Set) was called in Greek, or,;
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but so called it was with reference to the Son of God, as he is NONLATINALPHABET, in the Abstract; as he is Life it self, and Light it self, not carrying Spectacles on his Brest, as the High-Priest did.
but so called it was with Referente to the Son of God, as he is, in the Abstract; as he is Life it self, and Light it self, not carrying Spectacles on his Breast, as the High-Priest did.
All the knowledg or Light of discovering Secrets, which came by the Brestplate or Rationale, or by Urim or Thummim, when it was in its prime use, was but a glimmering Type or Shadow of this NONLATINALPHABET, Ratio or Verbum Dei, The Word of God, to whose sight and inspection, the most secret thoughts, which lurk in the Centre of mans heart, the very temper and constitution of our souls, are more perspicuous and clear then the inward parts of the Sacrifices were to Legal Priests,
All the knowledge or Light of discovering Secrets, which Come by the Breastplate or Rationale, or by Urim or Thummim, when it was in its prime use, was but a glimmering Type or Shadow of this, Ratio or Verbum Dei, The Word of God, to whose sighed and inspection, the most secret thoughts, which lurk in the Centre of men heart, the very temper and constitution of our Souls, Are more perspicuous and clear then the inward parts of the Sacrifices were to Legal Priests,
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For unto this Dissection or Anatomy of Legal Sacrifices our Apostle alludes in this description of the Son of God, specially in those words, NONLATINALPHABET, All things are open and naked unto his Eyes. Soli Deo Gloria.
For unto this Dissection or Anatomy of Legal Sacrifices our Apostle alludes in this description of the Son of God, specially in those words,, All things Are open and naked unto his Eyes. Soli God Gloria.
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Anton. Fernand. Conimb. visiones vet. Test. vis. 2. Cap. 28. Gen. fol. 83. Sect. 6. num. 9. And Benedictus Ferdinandius Borb. Lusit. in his 2d Tom. of Comments, upon Gen. Cap. 28. Sect. 2. Num. 8. Fol. 568. saith, Rom. Ecclesia — est Turris — fundatur in Petri confessione at que in Domini promissiore —. And a little after he cites S. Athanasius (Lib. 2. De Trin.) Optimè S. Athanasius; Unum hoc est immobile fundamentum, una haec est felix fidei petra Petriore Confessae, Tues Filius Dei vivi, &c.
Anton Fernand Conimb. Visions vet. Test. vis. 2. Cap. 28. Gen. fol. 83. Sect. 6. num. 9. And Benedictus Ferdinandius Borb. Lusit. in his 2d Tom. of Comments, upon Gen. Cap. 28. Sect. 2. Num. 8. Fol. 568. Says, Rom. Ecclesia — est Turris — fundatur in Petri Confessi At que in Domini promissiore —. And a little After he cites S. Athanasius (Lib. 2. De Trin.) Optimè S. Athanasius; Unum hoc est immobile fundamentum, una haec est felix fidei Petra Petriore Confessae, Tues Filius Dei Vivi, etc.
[ The former of the Two Philosophers was Pythagoras: The later was Archimedes. Of both, see Plutarch in his Book intituled. Non posse hominem suaviter vivere secundum Epicurum. ]
[ The former of the Two Philosophers was Pythagoras: The later was Archimedes. Of both, see Plutarch in his Book entitled. Non posse hominem Suaviter vivere secundum Epicurus. ]
See the Authors Opinion more fully about Sin against the Holy Ghost. Book 8. Chap. 3. which Book, though published 21. years since, I suppose, was written after This.
See the Authors Opinion more Fully about since against the Holy Ghost. Book 8. Chap. 3. which Book, though published 21. Years since, I suppose, was written After This.
So Christ said to St. Peters Lovest thou me? Feed my sheep: So David said to God. Psal. 16 My goodness extendeth not to thee: But to the Saints that are in earth, and to the excellent in whom is all my delight.
So christ said to Saint Peter's Lovest thou me? Feed my sheep: So David said to God. Psalm 16 My Goodness extendeth not to thee: But to the Saints that Are in earth, and to the excellent in whom is all my delight.
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In his Sermon before the King upon Jer. 26. pag. 32. he saith, divide the sins of 40. years last past into ten parts, the sins of the Pulpit and the Presse would be a large Tenth. See signes of the Times. pag. 57. 58.
In his Sermon before the King upon Jer. 26. page. 32. he Says, divide the Sins of 40. Years last passed into ten parts, the Sins of the Pulpit and the Press would be a large Tenth. See Signs of the Times. page. 57. 58.
See Book 10. Fol. 3274. Where this Author sayes. 300. Bellarmines, 300 Valentiaes, could not do the Protestant Religion so much harm as Dr. Hessels did, taking advantage of this Doctrine.
See Book 10. Fol. 3274. Where this Author Says. 300. Bellarmines, 300 Valentiaes, could not do the Protestant Religion so much harm as Dr. Hessels did, taking advantage of this Doctrine.
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See Dr. Hammonds Notes on Matth. 23. fol. 125. where he cites Josephus Lib. 4. cap. 19. for another Zacharias, killed by the Zelots immediately before the Seige, which puts a short end to this Question.
See Dr. Hammonds Notes on Matthew 23. fol. 125. where he cites Josephus Lib. 4. cap. 19. for Another Zacharias, killed by the Zealots immediately before the Siege, which puts a short end to this Question.
Note here 1. That God made this Covenant with them and their Posterity in successive Generations as with one man, or one aggregate Body or Corporation. 2. It was not only a Covenant of Life and Promises, but of Threatnings and Death also.
Note Here 1. That God made this Covenant with them and their Posterity in successive Generations as with one man, or one aggregate Body or Corporation. 2. It was not only a Covenant of Life and Promises, but of Threatenings and Death also.
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Vid. Ecclus. Cap. 49. 4. All except David, Hezekias and Iosias, committed wickedness, for even the Kings of Iudah forsook the Law of the most, High, and failed. Iehoshaphat.
Vid. Ecclus Cap. 49. 4. All except David, Hezekias and Iosias, committed wickedness, for even the Kings of Iudah forsook the Law of the most, High, and failed. Jehoshaphat.
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It is significantly added, He should be put in his grave in peace, because he is the last King of Judah whose Funeral Rites are not at their enemies disposing. See the foregoing Sermon, upon Jer. 45. fol. 3668.
It is significantly added, He should be put in his grave in peace, Because he is the last King of Judah whose Funeral Rites Are not At their enemies disposing. See the foregoing Sermon, upon Jer. 45. fol. 3668.
Quaere. See 1 Chr. 3. 15 where Johanan is called the first-born, yet Josephus, l. 10. c. 5. in english, sayes, that Eliakim, who is also Jehoiakim, was elder brother to Iehoahaz.
Quaere. See 1 Christ 3. 15 where Johanan is called the firstborn, yet Josephus, l. 10. c. 5. in english, Says, that Eliakim, who is also Jehoiakim, was elder brother to Jehoahaz.
