A discourse concerning the doctrine of Christ's satisfaction; or The true reasons of His sufferings with an answer to the Socinian objections. To which is added a sermon concerning the mysteries of the Christian faith; preached April 7. 1691. With a preface concerning the true state of the controversie about Christ's satisfaction. By the right reverend Father in God, Edward Lord Bishop of Worcester.
A SERMON Preached at S. Laurence-Jury, APRIL the 7th. 1691. 1 TIM. I. 15. This is a faithful saying and worthy of all acceptation, That Christ Iesus came into the World to save Sinners, of whom I am chief.
A SERMON Preached At S. Laurence-Jury, APRIL the 7th. 1691. 1 TIM. I. 15. This is a faithful saying and worthy of all acceptation, That christ Iesus Come into the World to save Sinners, of whom I am chief.
IF these Words were to be understood without any Restriction or Limitation that Christ Iesus came into the World to save sinners, they would overthrow the great Design of the Gospel,
IF these Words were to be understood without any Restriction or Limitation that christ Iesus Come into the World to save Sinners, they would overthrow the great Design of the Gospel,
if the meer being Sinners did sufficiently qualifie them for Salvation? This indeed would be thought a Doctrine worthy of all Acceptation by the greatest Sinners ;
if the mere being Sinners did sufficiently qualify them for Salvation? This indeed would be Thought a Doctrine worthy of all Acceptation by the greatest Sinners;
What then? Must we look on him as the Standard and Measure of such Sinners whom Christ Iesus came to save? What will then become of all those who have been Sinners of a higher Rank than ever he was? It's true in the Verses before the Text, he sets out his Sins,
What then? Must we look on him as the Standard and Measure of such Sinners whom christ Iesus Come to save? What will then become of all those who have been Sinners of a higher Rank than ever he was? It's true in the Verses before the Text, he sets out his Sins,
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for which Christ died? Is there no Expiation for any other by Iesus Christ? What will become then of all such who sin against Knowledge and Conscience,
for which christ died? Is there no Expiation for any other by Iesus christ? What will become then of all such who since against Knowledge and Conscience,
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and not in Ignorance and Vnbelief? Can none of these hope for Mercy by Christ Iesus, although they do truly Repent? But the Blood of Christ is said elsewhere to cleanse us from all Sin ;
and not in Ignorance and Unbelief? Can none of these hope for Mercy by christ Iesus, although they do truly repent? But the Blood of christ is said elsewhere to cleanse us from all since;
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For, if we leave out the last words as peculiar to his Case, yet the other contain in them a true Proposition and of the greatest Importance to Mankind;
For, if we leave out the last words as peculiar to his Case, yet the other contain in them a true Proposition and of the greatest Importance to Mankind;
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Or, by the Eternal Son of God's assuming our Nature and suffering in our stead in order to the Reconciling God to us and making a Propitiation for our Sins.
Or, by the Eternal Son of God's assuming our Nature and suffering in our stead in order to the Reconciling God to us and making a Propitiation for our Sins.
Is it not therefore much better to embrace such a Scheme of it, as will have the least Objection against it, that so Men of Reason may not be tempted to Infidelity,
Is it not Therefore much better to embrace such a Scheme of it, as will have the least Objection against it, that so Men of Reason may not be tempted to Infidelity,
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These are plausible Insinuations, and would be apt to prevail on considering Mens minds, if they were to form and make a Religion that might be most accommodated to the Genius and Humour of the Age they live in.
These Are plausible Insinuations, and would be apt to prevail on considering Men's minds, if they were to from and make a Religion that might be most accommodated to the Genius and Humour of the Age they live in.
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And truly no Men (by their own Authority) can pretend to a Right to impose on others any Mysteries of Faith, or any such things which are above their Capacity to understand.
And truly no Men (by their own authority) can pretend to a Right to impose on Others any Mysteres of Faith, or any such things which Are above their Capacity to understand.
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Now here are two Remarkable Characters in these Words, by which we may examin these different Hypotheses concerning the way of Salvation by Iesus Christ.
Now Here Are two Remarkable Characters in these Words, by which we may examine these different Hypotheses Concerning the Way of Salvation by Iesus christ.
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When the Apostles first preached this Doctrine to the World, they were not bound to believe what they affirmed to be a faithfull saying till they gave sufficient Evidence of their Authority from God, by the wonderfull Assistance of the Holy Ghost.
When the Apostles First preached this Doctrine to the World, they were not bound to believe what they affirmed to be a faithful saying till they gave sufficient Evidence of their authority from God, by the wonderful Assistance of the Holy Ghost.
which is, to magnifie God and to depress Man? to set forth, the Infinite Love and Condescension of God in giving his Son to be a Propitiation for our Sins ;
which is, to magnify God and to depress Man? to Set forth, the Infinite Love and Condescension of God in giving his Son to be a Propitiation for our Sins;
to set up the Worship of one true God in Opposition to Creatures ; to Represent and Declare the mighty Advantages Mankind receive by the Sufferings of Christ Iesus.
to Set up the Worship of one true God in Opposition to Creatures; to Represent and Declare the mighty Advantages Mankind receive by the Sufferings of christ Iesus.
For let the Words of S. Paul be understood either as to the Nature, or Dignity of Christ, it is certain that they must imply thus much, that when Christ Iesus was here on Earth, he was not of a vain assuming humour, that he did not boast of himself,
For let the Words of S. Paul be understood either as to the Nature, or Dignity of christ, it is certain that they must imply thus much, that when christ Iesus was Here on Earth, he was not of a vain assuming humour, that he did not boast of himself,
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or else must imply that he was the Eternal Son of God. For, all Mankind are agreed that the highest degree of Ambition lies in Affecting Divine Honour,
or Else must imply that he was the Eternal Son of God. For, all Mankind Are agreed that the highest degree of Ambition lies in Affecting Divine Honour,
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or for a meer Man to be thought a God. How severely did God punish Herod for being pleased with the Peoples folly in crying out, the Voice of God and not of Man ? And therefore he could never have born with such positive Assertions and such repeated Defences of his being the Son of God in such a manner as implied his being so from Eternity.
or for a mere Man to be Thought a God. How severely did God Punish Herod for being pleased with the Peoples folly in crying out, the Voice of God and not of Man? And Therefore he could never have born with such positive Assertions and such repeated Defences of his being the Son of God in such a manner as implied his being so from Eternity.
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as appears by those words, What and if ye shall see the Son of Man ascend up where he was before? In another Conference he asserted, that he was before Abraham.
as appears by those words, What and if you shall see the Son of Man ascend up where he was before? In Another Conference he asserted, that he was before Abraham.
What means all this Rage of the Iews against him? What? for saying that he had Vnity of Consent with his Father? No certainly. But the Iews misunderstood him. Let us suppose it;
What means all this Rage of the Iews against him? What? for saying that he had Unity of Consent with his Father? No Certainly. But the Iews misunderstood him. Let us suppose it;
would not our Saviour have immediately explained himself to prevent so dangerous a Misconstruction? But he asked them, what it was they stoned him for? They answer him directly and plainly, because that thou being a man makest thy self God.
would not our Saviour have immediately explained himself to prevent so dangerous a Misconstruction? But he asked them, what it was they stoned him for? They answer him directly and plainly, Because that thou being a man Makest thy self God.
and yet God to bear witness to him not only by Miracles but by a Voice from Heaven, wherein he was called his beloved Son in whom he was well pleased? Could God be pleased with a mortal, finite, despicable Creature,
and yet God to bear witness to him not only by Miracles but by a Voice from Heaven, wherein he was called his Beloved Son in whom he was well pleased? Could God be pleased with a Mortal, finite, despicable Creature,
as the Iews thought him, that assumed to himself to be God, and maintained and defended it among his own People, in a solemn Conference at a very Publick Place, in one of the Portico's of the Temple? And this he persisted in to the last.
as the Iews Thought him, that assumed to himself to be God, and maintained and defended it among his own People, in a solemn Conference At a very Public Place, in one of the Portico's of the Temple? And this he persisted in to the last.
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For, when the High Priest adjured him by the living God to tell, whether he were the Christ the Son of God, (for he, no doubt, had heard of the Result of this Conference in Solomon's Porch) Iesus said unto him, Thou hast said, S. Mark, more expresly, Iesus said, I am.
For, when the High Priest adjured him by the living God to tell, whither he were the christ the Son of God, (for he, no doubt, had herd of the Result of this Conference in Solomon's Porch) Iesus said unto him, Thou hast said, S. Mark, more expressly, Iesus said, I am.
Was this nothing but the Glory which God had designed to give him? This is so far from being peculiar to Christ, that it is common to all whom God designs to glorifie;
Was this nothing but the Glory which God had designed to give him? This is so Far from being peculiar to christ, that it is Common to all whom God designs to Glorify;
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but at the same time when he was so zealous to perswade the Gentiles to the Worship of God and not of Creatures, he calls him God over all, blessed for evermore. And when he saith, that the Eternal Power and Godhead are known by the Creation of the World, he attributes the Creation of all things to Christ, applying to him those words of the Psalmist, Thou Lord in the beginning hast laid the Foundation of the Earth and the Heaven, the Work of thy hands.
but At the same time when he was so zealous to persuade the Gentiles to the Worship of God and not of Creatures, he calls him God over all, blessed for evermore. And when he Says, that the Eternal Power and Godhead Are known by the Creation of the World, he attributes the Creation of all things to christ, applying to him those words of the Psalmist, Thou Lord in the beginning hast laid the Foundation of the Earth and the Heaven, the Work of thy hands.
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i. e. If there were nothing in the Christian Doctrine, but the Way of Saving sinners by the Doctrine and Example of Christ, there would be little Objection to be made to it;
i. e. If there were nothing in the Christian Doctrine, but the Way of Saving Sinners by the Doctrine and Exampl of christ, there would be little Objection to be made to it;
since the obtaining Eternal Life is certainly the best thing can be proposed to Mankind, and the Precepts of Christ are Divine and Spiritual, Plain and Easie to be Understood,
since the obtaining Eternal Life is Certainly the best thing can be proposed to Mankind, and the Precepts of christ Are Divine and Spiritual, Plain and Easy to be Understood,
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but many other things are imposed on Men as necessary to be believed concerning Christ Iesus, as to his Divinity, Incarnation, and the Hypostatical Vnion of both Natures, which perplex and confound our Understandings;
but many other things Are imposed on Men as necessary to be believed Concerning christ Iesus, as to his Divinity, Incarnation, and the Hypostatical union of both Nature's, which perplex and confound our Understandings;
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and yet these things are not only deliver•d as Mysteries of the Christian Faith ; but the Belief of them is required as necessary to the Salvation of Sinners;
and yet these things Are not only deliver•d as Mysteres of the Christian Faith; but the Belief of them is required as necessary to the Salvation of Sinners;
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and if they are not Revealed, how come they to be made Articles of Faith? The Scripture knows of no other Mysteries of Faith but such as were hidden before the Revelation of them,
and if they Are not Revealed, how come they to be made Articles of Faith? The Scripture knows of no other Mysteres of Faith but such as were hidden before the Revelation of them,
and therefore it is a great Injury to the Plainness and Simplicity of the Gospel to impose such incomprehensible Mysteries, as Necessary Articles of Faith;
and Therefore it is a great Injury to the Plainness and Simplicity of the Gospel to impose such incomprehensible Mysteres, as Necessary Articles of Faith;
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For, all such Points which will not bear Examination, must be wrapt up and Reverenced under the Name of Mysteries, that is, of things to be swallow'd without being understood.
For, all such Points which will not bear Examination, must be wrapped up and Reverenced under the Name of Mysteres, that is, of things to be swallowed without being understood.
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This is the main force of the Objection, which I shall endeavour to remove by shewing, (1.) That God may justly require from us in general, the Belief of what we cannot comprehend. (2.) That which way soever the Way of Salvation by Christ be explained, there will be something of that Nature found in it;
This is the main force of the Objection, which I shall endeavour to remove by showing, (1.) That God may justly require from us in general, the Belief of what we cannot comprehend. (2.) That which Way soever the Way of Salvation by christ be explained, there will be something of that Nature found in it;
and that those who reject the Mysteries of Faith run into greater Difficulties than those who assert them. (3.) That no more is required as a Necessary Article of Faith than what is plainly and clearly Revealed.
and that those who reject the Mysteres of Faith run into greater Difficulties than those who assert them. (3.) That no more is required as a Necessary Article of Faith than what is plainly and clearly Revealed.
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but yet are too deep for us to go to the bottom of them? Are there not Mysteries in Arts, Mysteries in Nature, Mysteries in Providence? And what Absurdity is there to call those Mysteries, which in some Measure are known,
but yet Are too deep for us to go to the bottom of them? are there not Mysteres in Arts, Mysteres in Nature, Mysteres in Providence? And what Absurdity is there to call those Mysteres, which in Some Measure Are known,
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but in much greater unknown to us? Although therefore in the Language of Scripture it be granted, that the word Mystery is most frequently applied, to things before hidden, but now revealed, yet there is no Incongruity in calling that a Mystery, which being revealed, hath yet something in it which our understandings cannot reach to.
but in much greater unknown to us? Although Therefore in the Language of Scripture it be granted, that the word Mystery is most frequently applied, to things before hidden, but now revealed, yet there is no Incongruity in calling that a Mystery, which being revealed, hath yet something in it which our understandings cannot reach to.
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unless we are able to comprehend the manner of God's production of things? Here we have something revealed and that plainly enough, viz. that God created all things, and yet, here is a Mystery remaining as to the manner of doing it.
unless we Are able to comprehend the manner of God's production of things? Here we have something revealed and that plainly enough, viz. that God created all things, and yet, Here is a Mystery remaining as to the manner of doing it.
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Hath not God plainly revealed that there shall be a Resurrection of the dead? and must we think it unreasonable to believe it, till we are able to comprehend all the changes of the Particles of Matter from the Creation to the General Resurrection? But it is said that there is no Contradiction in this,
Hath not God plainly revealed that there shall be a Resurrection of the dead? and must we think it unreasonable to believe it, till we Are able to comprehend all the changes of the Particles of Matter from the Creation to the General Resurrection? But it is said that there is no Contradiction in this,
and God•s Immensity and his other unsearchable Perfections are Monstrous Paradoxes and Contradictions. Will Men never learn to distinguish between Numbers and the Nature of Things? For three to be one is a Contradiction in Numbers ;
and God•s Immensity and his other unsearchable Perfections Are Monstrous Paradoxes and Contradictions. Will Men never Learn to distinguish between Numbers and the Nature of Things? For three to be one is a Contradiction in Numbers;
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but whether an Infinite Nature can communicate it self to three different Subsistences without such a Division as is among Created Beings, must not be determined by bare Numbers, but by the Absolute Perfections of the Divine Nature;
but whither an Infinite Nature can communicate it self to three different Subsistences without such a Division as is among Created Beings, must not be determined by bore Numbers, but by the Absolute Perfections of the Divine Nature;
but shall we not believe the Truth of this till we are able to fathom the Abyss of God's Eternity? I am apt to think (and I have some thoughtful Men concurring with me) that there is no greater Difficulty in the Conception of the Trinity and Incarnation, than there is of Eternity. Not, but that there is great Reason to believe it;
but shall we not believe the Truth of this till we Are able to fathom the Abyss of God's Eternity? I am apt to think (and I have Some thoughtful Men concurring with me) that there is no greater Difficulty in the Conception of the Trinity and Incarnation, than there is of Eternity. Not, but that there is great Reason to believe it;
Which shews the narrowness and shortness of our Understandings, and how unfit they are to be the Measures of the Possibilities of things. Vain men would be wise ;
Which shows the narrowness and shortness of our Understandings, and how unfit they Are to be the Measures of the Possibilities of things. Vain men would be wise;
But how can we from any Conception in our Minds of that being all at once, which hath such different Acts as must be measur'd by a long Succession of Time? As, the Creating and Dissolving the Frame of the World;
But how can we from any Conception in our Minds of that being all At once, which hath such different Acts as must be measured by a long Succession of Time? As, the Creating and Dissolving the Frame of the World;
Hath not God Revealed to us in Scripture the Spirituality of his own Nature? That he is a Spirit, and therefore will be worshipped in Spirit and in Truth ;
Hath not God Revealed to us in Scripture the Spirituality of his own Nature? That he is a Spirit, and Therefore will be worshipped in Spirit and in Truth;
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Now, if we could have a clear, distinct, positive Notion in our minds of God's Spiritual Nature, we might then pretend that there is nothing mysterious in this, since it is revealed.
Now, if we could have a clear, distinct, positive Notion in our minds of God's Spiritual Nature, we might then pretend that there is nothing mysterious in this, since it is revealed.
and try, whether the utmost they can attain to, be not something Negative, viz. because great Absurdities would follow if we attributed any thing Corporeal to God;
and try, whither the utmost they can attain to, be not something Negative, viz. Because great Absurdities would follow if we attributed any thing Corporeal to God;
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But some of these men who cry down Mysteries and magnifie Reason, to shew how slender their pretences to Reason are, have asserted a Corporeal God, with Shape and Figure. It was indeed,
But Some of these men who cry down Mysteres and magnify Reason, to show how slender their pretences to Reason Are, have asserted a Corporeal God, with Shape and Figure. It was indeed,
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But how can they solve the Difficulties about Divine Prescience ? Is there no Mystery in this? Nothing above their Comprehension? What then made their great Master deny it, as a thing above his Comprehension? Because nothing can be fore-known but what hath a certain Cause,
But how can they solve the Difficulties about Divine Prescience? Is there no Mystery in this? Nothing above their Comprehension? What then made their great Master deny it, as a thing above his Comprehension? Because nothing can be foreknown but what hath a certain Cause,
Will the righteous Judge of all the Earth, punish Mankind for his own Acts, which they could not avoid? Then we must yield, that there is something in the manner of the Divine Prescience, which is above our Comprehension.
Will the righteous Judge of all the Earth, Punish Mankind for his own Acts, which they could not avoid? Then we must yield, that there is something in the manner of the Divine Prescience, which is above our Comprehension.
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And the most Searching and Inquisitive Men have been forc'd to yield it at last, as to the Connection between the Certainty of Prescience and the Liberty of humane Actions.
And the most Searching and Inquisitive Men have been forced to yield it At last, as to the Connection between the Certainty of Prescience and the Liberty of humane Actions.
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than after all the huffings and disputings of Men to say, In Ignorantiâ solà quietem invenio, as the great Schoolman did? Surely then, here is something plainly revealed,
than After all the huffings and disputings of Men to say, In Ignorantiâ solà quietem Invenio, as the great Schoolman did? Surely then, Here is something plainly revealed,
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If therefore these men, who talk against Mysteries understand themselves, they must in pursuance of their Principles reject one God, as well as three Persons ;
If Therefore these men, who talk against Mysteres understand themselves, they must in pursuance of their Principles reject one God, as well as three Persons;
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For, as long as they believe an Infinite and Incomprehensible Being, it is Nonsense to reject any other Doctrine, which relates to an Infinite Being, because it is Incomprehensible.
For, as long as they believe an Infinite and Incomprehensible Being, it is Nonsense to reject any other Doctrine, which relates to an Infinite Being, Because it is Incomprehensible.
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But yet these very Men, who seem to pursue the Consequence of this Principle to the utmost, must assert something more incomprehensible than the Being of God. For, I appeal to any man of common Understanding,
But yet these very Men, who seem to pursue the Consequence of this Principle to the utmost, must assert something more incomprehensible than the Being of God. For, I appeal to any man of Common Understanding,
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whether it be not more agreeable to the Sense of Mankind to suppose an Infinite and Eternal Mind endued with all possible Perfections to be the Maker of this visible World;
whither it be not more agreeable to the Sense of Mankind to suppose an Infinite and Eternal Mind endued with all possible Perfections to be the Maker of this visible World;
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than, that it should start out from it self, without Contrivance, without Order, without Cause? Certainly such men have no Reason to find fault with the Mysteries of Religion because they are incomprehensible, since there is nothing so Absurd and Incomprehensible, as their darling Hypothesis ;
than, that it should start out from it self, without Contrivance, without Order, without Cause? Certainly such men have no Reason to find fault with the Mysteres of Religion Because they Are incomprehensible, since there is nothing so Absurd and Incomprehensible, as their darling Hypothesis;
(2.) I now come to consider, whether those who are so afraid of incomprehensible Mysteries in our Faith, have made it so much more easie in the Way they have taken.
(2.) I now come to Consider, whither those who Are so afraid of incomprehensible Mysteres in our Faith, have made it so much more easy in the Way they have taken.
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And notwithstanding all the Hectoring talk against Mysteries and things incomprehensible in Religion, I find more insuperable Difficulties in point of Reason in their Way than in ours. As for instance.
And notwithstanding all the Hectoring talk against Mysteres and things incomprehensible in Religion, I find more insuperable Difficulties in point of Reason in their Way than in ours. As for instance.
(1.) It is a more Reasonable thing to suppose something Mysterious in the Eternal Son of Gods being with the Father before the World was made by him ; (as S. Iohn expresses it in the beginning of his Gospel) than in supposing that although Iohn the Baptist were born six Months before Iesus Christ ;
(1.) It is a more Reasonable thing to suppose something Mysterious in the Eternal Son of God's being with the Father before the World was made by him; (as S. John Expresses it in the beginning of his Gospel) than in supposing that although John the Baptist were born six Months before Iesus christ;
and matters of a high and abstruse Nature, when they make such Mysteries of plain and easie things? and suppose the Evangelist in profound Language and lofty Expressions to prove a thing, which was never disputed, viz. although Christ Iesus were born six Months after Iohn, yet he was in Dignity before him?
and matters of a high and abstruse Nature, when they make such Mysteres of plain and easy things? and suppose the Evangelist in profound Language and lofty Expressions to prove a thing, which was never disputed, viz. although christ Iesus were born six Months After John, yet he was in Dignity before him?
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For in the fo•mer Supposition we have many other places of Scripture to support it, which speak of his being with God, and having Glory with him before the World was ;
For in the fo•mer Supposition we have many other places of Scripture to support it, which speak of his being with God, and having Glory with him before the World was;
than that Man should become God. For in the former, there is nothing but the Difficulty of conceiving the Ma•••r of the Union, which we all grant to be so between Soul and Body;
than that Man should become God. For in the former, there is nothing but the Difficulty of conceiving the Ma•••r of the union, which we all grant to be so between Soul and Body;
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but in the other there is a Repugnancy in the very Conception of a Created God, of an Eternal Son of Adam, of Omnipotent Infirmity, of an Infinite finite Being. In the former Case,
but in the other there is a Repugnancy in the very Conception of a Created God, of an Eternal Son of Adam, of Omnipotent Infirmity, of an Infinite finite Being. In the former Case,
(5.) It is more Reasonable to believe that Christ Iesus should suffer as he did for our sakes than for his own. We are all agreed that the Sufferings of Christ were far beyond any thing he deserved at God 's hands;
(5.) It is more Reasonable to believe that christ Iesus should suffer as he did for our sakes than for his own. We Are all agreed that the Sufferings of christ were Far beyond any thing he deserved At God is hands;
than that a meer Man should be Exalted to the Honour and Worship which belongs only to God. For, on the one side, there is nothing but what is agreeable to the Divine Nature, viz. Infinite Love and Condescension and Pity to Mankind;
than that a mere Man should be Exalted to the Honour and Worship which belongs only to God. For, on the one side, there is nothing but what is agreeable to the Divine Nature, viz. Infinite Love and Condescension and Pity to Mankind;
on the other, there is the greatest Design of Self-Exaltation that ever was in Humane Nature, viz. for a meer Man to have the most Essential Attributes and Incommunicable Honour which belongs to God. And whether of these two is more agreeable to the Spirit and Design of the New Testament, let any man of understanding judge.
on the other, there is the greatest Design of Self-Exaltation that ever was in Humane Nature, viz. for a mere Man to have the most Essential Attributes and Incommunicable Honour which belongs to God. And whither of these two is more agreeable to the Spirit and Design of the New Testament, let any man of understanding judge.
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and can we then suppose that at the same time it should set up the Worship of a meer Man with all the Honour and Adoration which belongs to God? This is to me an incomprehensible Mystery indeed,
and can we then suppose that At the same time it should Set up the Worship of a mere Man with all the Honour and Adoration which belongs to God? This is to me an incomprehensible Mystery indeed,
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and far beyond all that is implied in the Mysteries of the Trinity and Incarnation. For it subverts the very Foundation of the Design of Christianity as to the Reforming Idolatry then in being;
and Far beyond all that is implied in the Mysteres of the Trinity and Incarnation. For it subverts the very Foundation of the Design of Christianity as to the Reforming Idolatry then in being;
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which doth not exclude more Mediators of Intercession but upon this Ground, that the Mediation of Redemption is the Foundation of that of Intercession. And it is far more easie for us to suppose there may be some things too hard for us to understand in the Mystery of our Redemption by Iesus Christ, than that at the same time it should be both a Duty and a Sin to worship any but the true God with proper Divine Worship.
which does not exclude more Mediators of Intercession but upon this Ground, that the Mediation of Redemption is the Foundation of that of Intercession. And it is Far more easy for us to suppose there may be Some things too hard for us to understand in the Mystery of our Redemption by Iesus christ, than that At the same time it should be both a Duty and a since to worship any but the true God with proper Divine Worship.
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And upon due Examination we shall find that there is no such frightfull Appearances of Difficulties in the Mystery of the Incarnation, as there is in giving Divine Worship to a Creature.
And upon due Examination we shall find that there is no such frightful Appearances of Difficulties in the Mystery of the Incarnation, as there is in giving Divine Worship to a Creature.
This is such a kind of Mystery as the Heathen Priests had, who had Gods many and Lords many, as the Apostle saith, i. e. many by Office although but one by Nature. But if the Christian Religion had owned one God by Nature and only one by Office, the Heathens had been to blame chiefly in the Number of their Gods by Office, and not in the Divine Worship which they gave to them.
This is such a kind of Mystery as the Heathen Priests had, who had God's many and lords many, as the Apostle Says, i. e. many by Office although but one by Nature. But if the Christian Religion had owned one God by Nature and only one by Office, the heathens had been to blame chiefly in the Number of their God's by Office, and not in the Divine Worship which they gave to them.
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how God should give his Glory to another, and by his own Command require that to be given to a Creature, which himself had absolutely forbidden to be given to any besides himself.
how God should give his Glory to Another, and by his own Command require that to be given to a Creature, which himself had absolutely forbidden to be given to any beside himself.
It is said by a famous Iesuit (I will not say how agreeably to their own Doctrines and Practices about Divine Worship) that the Command of God cannot make him worthy of Divine Worship, who without such a Command is not worthy of it.
It is said by a famous Iesuit (I will not say how agreeably to their own Doctrines and Practices about Divine Worship) that the Command of God cannot make him worthy of Divine Worship, who without such a Command is not worthy of it.
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(3.) But after all the Invectives of these Enemies to Mysteries, we do not make that which we say is Incomprehensible to be a Necessary Article of Faith as it is Incomprehensible ;
(3.) But After all the Invectives of these Enemies to Mysteres, we do not make that which we say is Incomprehensible to be a Necessary Article of Faith as it is Incomprehensible;
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why should this suggestion be allow'd as to the Mysteries which relate to our Redemption by Iesus Christ? If it be said, the Case is not alike for those are clearly Revealed and these are not ;
why should this suggestion be allowed as to the Mysteres which relate to our Redemption by Iesus christ? If it be said, the Case is not alike for those Are clearly Revealed and these Are not;
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this brings it to the true and proper Issue of this matter, and if we do not prove a clear Revelation, we do not assert their being Necessary Articles of Faith ;
this brings it to the true and proper Issue of this matter, and if we do not prove a clear Revelation, we do not assert their being Necessary Articles of Faith;
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And that will appear by considering these things; (1.) Which tends most to the raising our Esteem and Love of Christ Iesus. (2.) Which tends most to the begetting in us a greater Hatred of Sin. (3.) Which tends most to the strengthening our Hope of Salvation by Iesus Christ.
And that will appear by considering these things; (1.) Which tends most to the raising our Esteem and Love of christ Iesus. (2.) Which tends most to the begetting in us a greater Hatred of Sin. (3.) Which tends most to the strengthening our Hope of Salvation by Iesus christ.
(1.) As to the raising in us a greater Esteem and Love of Christ. We are certain that the Infinite Love and Condescension of Christ Iesus in undertaking such a Work as the saving of Sinners makes it most worthy of all Acceptation.
(1.) As to the raising in us a greater Esteem and Love of christ. We Are certain that the Infinite Love and Condescension of christ Iesus in undertaking such a Work as the Saving of Sinners makes it most worthy of all Acceptation.
but I am certain they have extremely lessen'd the Argument for our Love, viz. the Apprehensions of the wonderfull Love and Condescension of Christ in coming into the World to save Sinners. And yet this is the great Argument of the New Testament to perswade Mankind to the Love of God and of his Son:
but I am certain they have extremely lessened the Argument for our Love, viz. the Apprehensions of the wonderful Love and Condescension of christ in coming into the World to save Sinners. And yet this is the great Argument of the New Testament to persuade Mankind to the Love of God and of his Son:
and after he had preached a while here on Earth and was ill used and crucified by his own People, he Exalted him to be God and gave him Divine Attributes and Honours;
and After he had preached a while Here on Earth and was ill used and Crucified by his own People, he Exalted him to be God and gave him Divine Attributes and Honours;
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But God's Love in Scripture is magnified with Respect to the World in the sending of his Son. In this was manifested, saith the Apostle, the Love of God towards us,
But God's Love in Scripture is magnified with Respect to the World in the sending of his Son. In this was manifested, Says the Apostle, the Love of God towards us,
but according to the other Sense it must have been, Herein was the Love of God manifested to his Son, that for his Sufferings he exalted him above all Creatures.
but according to the other Sense it must have been, Herein was the Love of God manifested to his Son, that for his Sufferings he exalted him above all Creatures.
But what not sparing his own Son is there, if nothing were meant but that he designed by Sufferings to Exalt him? For not Sparing him supposes an Antecedent Relation of the highest Kindness,
But what not sparing his own Son is there, if nothing were meant but that he designed by Sufferings to Exalt him? For not Sparing him supposes an Antecedent Relation of the highest Kindness,
but the other is only designing extraordinary Kindness for the sake of his Sufferings. Therefore, the Argument for the Love of God is taken from what his Son was,
but the other is only designing extraordinary Kindness for the sake of his Sufferings. Therefore, the Argument for the Love of God is taken from what his Son was,
and that therein the Love of God and of Christ was manifested, that being the only begotten Son of the Father, he should take our Nature upon him and for our sakes do and 〈 ◊ 〉 what he did.
and that therein the Love of God and of christ was manifested, that being the only begotten Son of the Father, he should take our Nature upon him and for our sakes do and 〈 ◊ 〉 what he did.
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but how flat and low doth it appear, when it comes to no more 〈 ◊ 〉 this, that there was a Man, w•om ▪ after his Sufferings God raised from the Dead and made him a God by Office? Doth this carry any such Argument in it for our Esteem and Love and Devotion to him as the other doth upon the mo•• serious Consideration of it?
but how flat and low does it appear, when it comes to no more 〈 ◊ 〉 this, that there was a Man, w•om ▪ After his Sufferings God raised from the Dead and made him a God by Office? Does this carry any such Argument in it for our Esteem and Love and Devotion to him as the other does upon the mo•• serious Consideration of it?
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(2.) Which tends most to beget in 〈 ◊ 〉 a greater Hatred of Sin. For that is so contrary to the Way of our Salvation by Iesus Christ, that what tends most to ou• Hatred of it, must conduce most to our happiness,
(2.) Which tends most to beget in 〈 ◊ 〉 a greater Hatred of Sin. For that is so contrary to the Way of our Salvation by Iesus christ, that what tends most to ou• Hatred of it, must conduce most to our happiness,
What made this Amazement, and dreadfull Agony in the mind of the most innocent Person in the World? Was it meerly the Fear of the Pains of Death which he was to undergo? That is impossible, considering the Assurance which he had of so glorious a Reward so soon following after;
What made this Amazement, and dreadful Agony in the mind of the most innocent Person in the World? Was it merely the fear of the Pains of Death which he was to undergo? That is impossible, considering the Assurance which he had of so glorious a Reward so soon following After;
If he suffer'd on his own Account, this were the way to fill our Minds with perplexity concerning the Justice of Providence with Respect to his dealings with the most innocent and holy Persons in this World;
If he suffered on his own Account, this were the Way to fill our Minds with perplexity Concerning the justice of Providence with Respect to his dealings with the most innocent and holy Persons in this World;
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than that the great and merciful God, when he designed to save sinners, yet would have his own Son to become a Propitiation for the Sins of Mankind? And unless we allow this, we must put force upon the plainest Expressions of Scripture ;
than that the great and merciful God, when he designed to save Sinners, yet would have his own Son to become a Propitiation for the Sins of Mankind? And unless we allow this, we must put force upon the Plainest Expressions of Scripture;
and his Will and Pleasure to inflict the most severe Punishment without any Respect to Guilt. And surely such a Notion of God, cannot be worthy of all Acceptation.
and his Will and Pleasure to inflict the most severe Punishment without any Respect to Gilded. And surely such a Notion of God, cannot be worthy of all Acceptation.
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which is taken from the Iustice of God, and his declared Hatred of Sin and Displeasure against Sinners. If God be so much in earnest displeased with the Sins of Mankind,
which is taken from the justice of God, and his declared Hatred of since and Displeasure against Sinners. If God be so much in earnest displeased with the Sins of Mankind,
unless there be a way for his Displeasure to be removed, and his Justice to be satisfied? And this the Scripture tells us is done by Christ, who died that he might be a Sacrifice of Atonement to Reconcile us to God by his Death ; as S. Paul expresly affirms.
unless there be a Way for his Displeasure to be removed, and his justice to be satisfied? And this the Scripture tells us is done by christ, who died that he might be a Sacrifice of Atonement to Reconcile us to God by his Death; as S. Paul expressly affirms.
then they may with Comfort look up to God as a Reconciled Father, through Iesus Christ our Mediator: then they may with inward Satisfaction look beyond the Grave,
then they may with Comfort look up to God as a Reconciled Father, through Iesus christ our Mediator: then they may with inward Satisfaction look beyond the Grave,
To which God of his Infinite Mercy bring us all through Iesus Christ. For, This is a faithfull Saying and worthy of all Acceptation, that he came into the World to save Sinners. FINIS.
To which God of his Infinite Mercy bring us all through Iesus christ. For, This is a faithful Saying and worthy of all Acceptation, that he Come into the World to save Sinners. FINIS.
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