Tēs pisteōs elegchos, or, The reason of faith briefly discuss'd in a sermon, preach'd at Pauls before the Right Honourable, the Lord Mayor, &c., the third of October, 1658, and publish'd by the order of his lordship, and Court of Aldermen / by Peter Vinke ...
THe blessed Apostle (or whosoever was the Penman of this Epistle) having told the believing Hebrewes of the great need they had of patience, chap. 10. ver. 36. and foretold the Apostasie of many by reason of the want of it, in the words fore-going my Text:
THe blessed Apostle (or whosoever was the Penman of this Epistle) having told the believing Hebrews of the great need they had of patience, chap. 10. ver. 36. and foretold the Apostasy of many by reason of the want of it, in the words foregoing my Text:
The first thing then we shall consider to clear the Context, is the particle, now or but; Gr. NONLATINALPHABET which as some observe, is the note of an assumption, or minor proposition in a Syllogisme. The whole Argument may be fram'd thus, If faith be the substance of things hoped for,
The First thing then we shall Consider to clear the Context, is the particle, now or but; Great which as Some observe, is the note of an Assump, or minor proposition in a Syllogism. The Whole Argument may be framed thus, If faith be the substance of things hoped for,
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and need not think of drawing back, ver. 39. but faith is the substance, &c. Hence it is that the Apostle throughout this Chapter enlarges only upon this subject;
and need not think of drawing back, ver. 39. but faith is the substance, etc. Hence it is that the Apostle throughout this Chapter enlarges only upon this Subject;
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The first word that holds forth the internal form or nature of faith, is NONLATINALPHABET, which (together with NONLATINALPHABET in the latter part,) is purely Philosophical, taken out of the field of Philosophy,
The First word that holds forth the internal from or nature of faith, is, which (together with in the latter part,) is purely Philosophical, taken out of the field of Philosophy,
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Does he live? 'tis by faith, Rom. 1.17. If he stands; 'tis by faith, 2 Cor. 1.24. Can he walk too? 'tis by the same faith, 2 Cor. 5.7. Without this, he is as another man.
Does he live? it's by faith, Rom. 1.17. If he Stands; it's by faith, 2 Cor. 1.24. Can he walk too? it's by the same faith, 2 Cor. 5.7. Without this, he is as Another man.
Whatsoever we do, unlesse in order to expresse our obedience and thankfulnesse to God through Christ, be it never so good for the matter of the action, 'tis not well done in the manner of it;
Whatsoever we do, unless in order to express our Obedience and thankfulness to God through christ, be it never so good for the matter of the actium, it's not well done in the manner of it;
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and God does not say if thou doest good, but if thou doest well shalt thou not be accepted? Gen. 4.7. We confesse the flowers of morality, (just and fair dealings,) may make mens names sweet amongst their neighbours;
and God does not say if thou dost good, but if thou dost well shalt thou not be accepted? Gen. 4.7. We confess the flowers of morality, (just and fair dealings,) may make men's names sweet among their neighbours;
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and dares take his word as readily as present payment. What the Schools say of the divine intellect, I may say of all that do partake of the divine nature, to such, omnia coexistunt, all things are as if present with them:
and dares take his word as readily as present payment. What the Schools say of the divine intellect, I may say of all that do partake of the divine nature, to such, omnia coexistunt, all things Are as if present with them:
if they look backward to the Creation of the world, their eye of faith views it as clearly as if they had been amongst the Morning-stars that shouted when the foundations of the earth were laid.
if they look backward to the Creation of the world, their eye of faith views it as clearly as if they had been among the Morning stars that shouted when the foundations of the earth were laid.
He that followes sensual objects, and is taken with them, lives the life of a beast. He that lives according to the dictates of reason, (deals fairely and squarely, (as you use to speak) he lives the life of a man; but he that lives in the obedience of faith,
He that follows sensual objects, and is taken with them, lives the life of a beast. He that lives according to the dictates of reason, (deals fairly and squarely, (as you use to speak) he lives the life of a man; but he that lives in the Obedience of faith,
The object of faith, or the things of which faith is the substance, are call'd here things hoped for, which because they are the same with the things not seen, as appears by Rom. 8.24. I shall speak of them together, not being able to takeany notice of the lesse material differences which some make betwixt them.
The Object of faith, or the things of which faith is the substance, Are called Here things hoped for, which Because they Are the same with the things not seen, as appears by Rom. 8.24. I shall speak of them together, not being able to takeany notice of the less material differences which Some make betwixt them.
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Thus the Philosopher frequently, and in this sense Scripture uses it, as John 16.8. 'tis said of the Spirit, that when he is come, NONLATINALPHABET, i. e. he shall convince the world.
Thus the Philosopher frequently, and in this sense Scripture uses it, as John 16.8. it's said of the Spirit, that when he is come,, i. e. he shall convince the world.
NONLATINALPHABET. He shall bring such arguments and evidances as shall take away all excuse. Faith then is the evidence or demonstrative argument: that is;
. He shall bring such Arguments and evidances as shall take away all excuse. Faith then is the evidence or demonstrative argument: that is;
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commands, promises, threatens in the Word, is instead of ten thousand arguments to prove the righteousnesse and truth of what it findes there recorded.
commands, promises, threatens in the Word, is instead of ten thousand Arguments to prove the righteousness and truth of what it finds there recorded.
and consent of all its Mysteries, the correspondency it hath with reason, are indeed powerful considerations to make easie and familiar the actings of Faith, but Gods faithfulnesse is the onely motive of Faith.
and consent of all its Mysteres, the correspondency it hath with reason, Are indeed powerful considerations to make easy and familiar the actings of Faith, but God's faithfulness is the only motive of Faith.
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And in this consists the maine difference betweene Faith and Science. In Arts and Sciences we do not give our assent to any thing, till we have found out its nature, and causes:
And in this consists the main difference between Faith and Science. In Arts and Sciences we do not give our assent to any thing, till we have found out its nature, and Causes:
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not for our own satisfaction (to whom Gods Authority is foundation strong enough to build upon) but that we may be able and ready to give an answer to them that ask us a reason of our hope, 1 Pet. 3.15.
not for our own satisfaction (to whom God's authority is Foundation strong enough to built upon) but that we may be able and ready to give an answer to them that ask us a reason of our hope, 1 Pet. 3.15.
Dictum Jehovae, The Word of the Lord came, &c. 2. Not a bare word, but his solemn promises, Rom. 1.2. 3. Many of these things are confirmed with an Oath too, Heb. 6.13. 4. To which also God hath put his seal, Rom. 4.11. 5. And given actually an earnest of them all in their hearts that believe, 2 Cor. 1.22.
Dictum Jehovae, The Word of the Lord Come, etc. 2. Not a bore word, but his solemn promises, Rom. 1.2. 3. Many of these things Are confirmed with an Oath too, Hebrew 6.13. 4. To which also God hath put his seal, Rom. 4.11. 5. And given actually an earnest of them all in their hearts that believe, 2 Cor. 1.22.
Nay, how many things does the Christian believe, when the very contrary unto them seem to appear? as that a Virgin should conceive, that God should become man, &c. Unto which the unbelievers blasphemously reply, Tam Jupiter Taurus, quam Deus homo.
Nay, how many things does the Christian believe, when the very contrary unto them seem to appear? as that a Virgae should conceive, that God should become man, etc. Unto which the unbelievers blasphemously reply, Tam Jupiter Taurus, quam Deus homo.
2. Scripture tells us that the people of God are a holy Nation, 1 Pet. 2.9. and do they see this? Is not the Canaanite still in the land? Oh what dirty corners doe the Sunne discover in that roome or heart where it shines? when the Sunne is up, what abundance of dust flies about when the house is sweeping? what swarmes of corruptions whilest the heart is a cleansing.
2. Scripture tells us that the people of God Are a holy nation, 1 Pet. 2.9. and do they see this? Is not the Canaanite still in the land? O what dirty corners do the Sun discover in that room or heart where it shines? when the Sun is up, what abundance of dust flies about when the house is sweeping? what swarms of corruptions whilst the heart is a cleansing.
But certainly it is an hidden and invisible happinesse? is it a happinesse to be imprison'd, mock'd, ston'd, &c. as the Worthies were, we read of in this Chapter?
But Certainly it is an hidden and invisible happiness? is it a happiness to be imprisoned, mocked, stoned, etc. as the Worthies were, we read of in this Chapter?
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Paul had abundance of Ship-wracks, Scourgings, Stonings, 2 Cor. 11.25. but nothing else, 2 Cor. 6.10. 5. Gods promise is, that he will be with us, Isa. 43.2. Certainly this does not appear, unless to the eye of faith;
Paul had abundance of shipwrecks, Scourgings, Stonings, 2 Cor. 11.25. but nothing Else, 2 Cor. 6.10. 5. God's promise is, that he will be with us, Isaiah 43.2. Certainly this does not appear, unless to the eye of faith;
who, but a very strong believer could have seen God with his people in Gideon 's time? Judges 6.13. 6. The children of God have an eternal life assured to them, Rev. 2.10. What appears in order to this? they dye as well as others;
who, but a very strong believer could have seen God with his people in gideon is time? Judges 6.13. 6. The children of God have an Eternal life assured to them, Rev. 2.10. What appears in order to this? they die as well as Others;
into corruption, wormes meat, dust, &c. but still there is nothing seen in the charnal houses and sepulchres that seems a fit ingredient into the glorious body that is promised. To forbear more particulars;
into corruption, worms meat, dust, etc. but still there is nothing seen in the charnal houses and sepulchres that seems a fit ingredient into the glorious body that is promised. To forbear more particulars;
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1. By these means God sets forth the vanity of the wisdome of the flesh, which 'tis his designe to confound and debase, 1 Cor. 1.19, 20. 2. God thus advances his own glory;
1. By these means God sets forth the vanity of the Wisdom of the Flesh, which it's his Design to confound and debase, 1 Cor. 1.19, 20. 2. God thus advances his own glory;
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spiritual objects require a spiritual faculty: as the eye of the body cannot see spiritual substances, no more can a carnal minde discerne spiritual truths; nil diurnum nox capit. To omit other reasons. Having thus explained the words;
spiritual objects require a spiritual faculty: as the eye of the body cannot see spiritual substances, no more can a carnal mind discern spiritual truths; nil diurnum nox Capital. To omit other Reasons. Having thus explained the words;
faith accounts them evident and certain. For the understanding of this, we must know that every thing is properly evident to that faculty to which it does belong,
faith accounts them evident and certain. For the understanding of this, we must know that every thing is properly evident to that faculty to which it does belong,
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Let our Apostle be heard in this case, who tells us concerning the mysteries of Religion, 1 Cor. 2.9. that eye hath not seen, nor eare heard, (they are out of the reach of sense ) neither have they entred into the heart of man;
Let our Apostle be herd in this case, who tells us Concerning the Mysteres of Religion, 1 Cor. 2.9. that eye hath not seen, nor ear herd, (they Are out of the reach of sense) neither have they entered into the heart of man;
So that henceforth this soul must according to this agreement give up its self to be taught of God those things which its nature is neither able nor willing otherwise to conceive of.
So that henceforth this soul must according to this agreement give up its self to be taught of God those things which its nature is neither able nor willing otherwise to conceive of.
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God makes all things indeed new in quality, not in substance. And this is the greater miracle of the two, that the same man should by the same faculty apprehend the same things so diversly from what he did in his unregeneracy;
God makes all things indeed new in quality, not in substance. And this is the greater miracle of the two, that the same man should by the same faculty apprehend the same things so diversely from what he did in his unregeneracy;
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and the things of God which did scarce appear unto him, (as if he had now got Galileo's glasse to look on the heavens withal) he views them in their just dimensions.
and the things of God which did scarce appear unto him, (as if he had now god Galileo's glass to look on the heavens withal) he views them in their just dimensions.
so whatsoever we understand, we understand by this faculty. By the eye of our understanding (when enlightned) we know what is the hope of our calling, &c. Ephes. 1.18. By reason we know what may be inferr'd from Scripture, and what not.
so whatsoever we understand, we understand by this faculty. By the eye of our understanding (when enlightened) we know what is the hope of our calling, etc. Ephesians 1.18. By reason we know what may be inferred from Scripture, and what not.
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4. I may adde moreover, there is nothing which faith believes, but what is, when throughly understood, agreeable to right reason. It may be above it, it cannot,
4. I may add moreover, there is nothing which faith believes, but what is, when thoroughly understood, agreeable to right reason. It may be above it, it cannot,
and if God hath not in judgment blinded you, and given you over to a reprobate minde, does not your very reason tell you how vain it is to measure immensity by a finite compasse;
and if God hath not in judgement blinded you, and given you over to a Reprobate mind, does not your very reason tell you how vain it is to measure immensity by a finite compass;
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or span eternity by your imperfect duration? To fathom the depth of the Wisdome of God by the line and plummet of the wisdome of man; Rom. 11.33. I have read of one of the Antients, (I think 'twas Austin ) who being very thoughtful about the Nature and Essence of God;
or span eternity by your imperfect duration? To fathom the depth of the Wisdom of God by the line and plummet of the Wisdom of man; Rom. 11.33. I have read of one of the Ancients, (I think 'twas Austin) who being very thoughtful about the Nature and Essence of God;
Neither are we to admit only so much of Scripture, as we fancy to be consonant to reason; but we are to admit so much only of reason, as we are sure is not contrary to Scripture;
Neither Are we to admit only so much of Scripture, as we fancy to be consonant to reason; but we Are to admit so much only of reason, as we Are sure is not contrary to Scripture;
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1. The impotency of reason; this eye is bloodshot, it cannot see throughly into natural causes: if you think it can, tell me from whence comes the heat of the stomack, the strength of the nether jaw:
1. The impotency of reason; this eye is bloodshot, it cannot see thoroughly into natural Causes: if you think it can, tell me from whence comes the heat of the stomach, the strength of the neither jaw:
Or answer me those questions propounded in the 36. 37, 38. Chapters of Job. And if thy reason be either not faithful or able in its own things, who will commit unto it the resolution of those things that are not its own?
Or answer me those questions propounded in the 36. 37, 38. Chapters of Job. And if thy reason be either not faithful or able in its own things, who will commit unto it the resolution of those things that Are not its own?
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The eye is the most certain of all the senses, and yet I have read of twenty wayes whereby it may be deceived in its Object. I am sure there are many more wayes whereby this eye of the minde may be imposed upon;
The eye is the most certain of all the Senses, and yet I have read of twenty ways whereby it may be deceived in its Object. I am sure there Are many more ways whereby this eye of the mind may be imposed upon;
And therefore Saint Paul sayes, that when he was call'd to be an Apostle, to go and preach amongst the Heathens, (in the midst of contempt and persecution) he conferr'd not with flesh and blood;
And Therefore Saint Paul Says, that when he was called to be an Apostle, to go and preach among the heathens, (in the midst of contempt and persecution) he conferred not with Flesh and blood;
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and if at any time it be a rule, it must be ( regula regulata, not regulans ) no further a Rule then it is its self ruled according to Scripture, and the Word of God.
and if At any time it be a Rule, it must be (regula Regulata, not Regulans) no further a Rule then it is its self ruled according to Scripture, and the Word of God.
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Consider, That that very truth, promise, &c. which you do believe, does not benefit your souls as to eternity, in that 'tis rational, but as 'tis believed: for example, that God might commiserate Mankinde,
Consider, That that very truth, promise, etc. which you do believe, does not benefit your Souls as to eternity, in that it's rational, but as it's believed: for Exampl, that God might commiserate Mankind,
An assertion or principle how rational soever, is low, faint and dead, as to the begetting or carrying on of a spiritual life, till the Spirit it self does animate and enliven it;
an assertion or principle how rational soever, is low, faint and dead, as to the begetting or carrying on of a spiritual life, till the Spirit it self does animate and enliven it;
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'tis Gods speaking of these, or the like truths, in Scripture, and to the heart, which makes them seed; apt for the propagating a new life. The reason in them is but as a stick that bears up a Vine or Plant more precious than its self, but gives it not life.
it's God's speaking of these, or the like truths, in Scripture, and to the heart, which makes them seed; apt for the propagating a new life. The reason in them is but as a stick that bears up a Vine or Plant more precious than its self, but gives it not life.
And surely there is much of that commination, Isa. 7 9. fulfill'd amongst us, which the Septuagint, and many of the Antients read thus, if ye will not believe, ye shall not understand;
And surely there is much of that commination, Isaiah 7 9. fulfilled among us, which the septuagint, and many of the Ancients read thus, if you will not believe, you shall not understand;
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God would not that a tool, any sharp instrument should be lifted up towards the making of his Altar; some think the truth and substance of that Law was, to shew,
God would not that a tool, any sharp Instrument should be lifted up towards the making of his Altar; Some think the truth and substance of that Law was, to show,
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How much then certainly are they to blame who draw the Curtains, and shut out in their very Sermons and spiritual discourses, the day-light of Scripture, that they may enlighten them,
How much then Certainly Are they to blame who draw the Curtains, and shut out in their very Sermons and spiritual discourses, the daylight of Scripture, that they may enlighten them,
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as they think the better, by the candle of reason? but I would not prevent my self in the application, which I am now come unto. This Scripture instructs, exhorts, comforts;
as they think the better, by the candle of reason? but I would not prevent my self in the application, which I am now come unto. This Scripture instructs, exhorts, comforts;
Men indeed too ordinarily dress Religion, as the Heathens did their gods, or as the Papists do their images, according to the fashion of the time and place in which they live,
Men indeed too ordinarily dress Religion, as the heathens did their God's, or as the Papists do their Images, according to the fashion of the time and place in which they live,
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The seat of opinion is onely the head, but wiih the heart man believes, Rom. 10.10. To know and assent unto the truths in Scripture, will not alone make a man a believer, unlesse such a one as the Devil is, who believes and trembles; Interroge te utrùm credis; dicis, credo:
The seat of opinion is only the head, but wiih the heart man believes, Rom. 10.10. To know and assent unto the truths in Scripture, will not alone make a man a believer, unless such a one as the devil is, who believes and trembles; Interroge te utrùm credis; Say, credo:
first as true, and so it bespeaks assent in the understanding; and then also as good, and thus it excites and draws forth the will and affections; without this latter acting of a truth or promise upon the soul, a man hath no more benefit by it,
First as true, and so it bespeaks assent in the understanding; and then also as good, and thus it excites and draws forth the will and affections; without this latter acting of a truth or promise upon the soul, a man hath no more benefit by it,
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On the other side, as faith is not an opinion barely, so 'tis not an assurance; for though it be an evidence, 'tis of things not seen; now assurance is a kinde of sight of these things.
On the other side, as faith is not an opinion barely, so it's not an assurance; for though it be an evidence, it's of things not seen; now assurance is a kind of sighed of these things.
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Consider then that faith is so farre from being an assurance, that it must necessarily go before it, otherwise a man might be assur'd of what is not; and as we are partakers of humane nature, before that we know we are;
Consider then that faith is so Far from being an assurance, that it must necessarily go before it, otherwise a man might be assured of what is not; and as we Are partakers of humane nature, before that we know we Are;
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it shine, and claps in again. 2. Faith which justifies, admits of no degrees; that is, wheresoever it is, it is in its compleat essence, or not at all.
it shine, and claps in again. 2. Faith which Justifies, admits of no Degrees; that is, wheresoever it is, it is in its complete essence, or not At all.
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viz. As the miraculous cloud which we read of, ( Exod. 14.20.) which hath its light side as 'tis an evidence; but hath its dark side also as 'tis of things not seen.
viz. As the miraculous cloud which we read of, (Exod 14.20.) which hath its Light side as it's an evidence; but hath its dark side also as it's of things not seen.
And in the mean while let the winds blow from what corner they will, impavidum ferient, they can't cause him to make ship-wrack of his substance. Thus in the midst of a storme the nodes of the compasse remain immovable,
And in the mean while let the winds blow from what corner they will, impavidum ferient, they can't cause him to make shipwreck of his substance. Thus in the midst of a storm the nodes of the compass remain immovable,
Ah how much then hath the meanest true servant of God to blesse him for? flesh and blood hath not revealed these things, acquir'd this substance for them;
Ah how much then hath the Meanest true servant of God to bless him for? Flesh and blood hath not revealed these things, acquired this substance for them;
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but in respect also of nature as 'twas at first created. Faith is not as other graces, in our regeneration repaired, but as it were new built from the ground.
but in respect also of nature as 'twas At First created. Faith is not as other graces, in our regeneration repaired, but as it were new built from the ground.
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every word hath its weight and emphasis, by no less a power then that which raised up Christ from his grave, when the sin of the world (a grave-stone not easily to be removed) lay upon him to keep him there.
every word hath its weight and emphasis, by no less a power then that which raised up christ from his grave, when the since of the world (a gravestone not Easily to be removed) lay upon him to keep him there.
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Nay, what shall we render for Gods Word manifested in our dayes? this is the word of faith. Let those who think themselves so sufficiently enlightned without it, look upon Athens the eye of Greece, as Greece was (at that time for knowledge) the eye of the whole world:
Nay, what shall we render for God's Word manifested in our days? this is the word of faith. Let those who think themselves so sufficiently enlightened without it, look upon Athens the eye of Greece, as Greece was (At that time for knowledge) the eye of the Whole world:
Is the filme over the eye of our mindes lesse then theirs was? or our cataracts easilier coutch'd? hath mans nature taken any higher degrees in knowledge amongst us,
Is the film over the eye of our minds less then theirs was? or our cataracts easilier couched? hath men nature taken any higher Degrees in knowledge among us,
than it did in that University? I fear me, that they who decry the super-intendency of faith, were it not for those truths which it alone hath evidenc'd, (for all their goodly reason and parts) would now be a worshipping an unknown God too.
than it did in that university? I Fear me, that they who decry the superintendency of faith, were it not for those truths which it alone hath evidenced, (for all their goodly reason and parts) would now be a worshipping an unknown God too.
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If faith do but say, Let there be light, holiness, &c. it shall be so, Mark 9.23. Other things, as riches, honours, &c. they are not, though seen: for will ye set your eyes upon things which are not, sayes God? whilst you say they are, they may cease to be; and so prove you a liar to your face. but on the contrary:
If faith do but say, Let there be Light, holiness, etc. it shall be so, Mark 9.23. Other things, as riches, honours, etc. they Are not, though seen: for will you Set your eyes upon things which Are not, Says God? while you say they Are, they may cease to be; and so prove you a liar to your face. but on the contrary:
The Apostle tells us that we should take the shield of faith NONLATINALPHABET above all things; nay, in all things. (as Hierom reads it) Faith is like salt, which every sacrifice must be salted with;
The Apostle tells us that we should take the shield of faith above all things; nay, in all things. (as Hieronymus reads it) Faith is like salt, which every sacrifice must be salted with;
The Worldling that followes no better than a glorious bubble, (with the neglect of better objects) is not himself; and that Scholar that too eagerly pursues School-divinity with the neglect of Scripture-divinity, is as little himself. Much learning hath made thee mad, is a truth:
The Worldling that follows no better than a glorious bubble, (with the neglect of better objects) is not himself; and that Scholar that too eagerly pursues School-divinity with the neglect of Scripture-divinity, is as little himself. Much learning hath made thee mad, is a truth:
If we look for certainty, where can we finde it if not with him that neither deceives, nor can be deceived? Is not Gods sole affirmation equivalent to all the several means whereby knowledge is acquit'd? Is an I saw it, a clearer proof than God said it? or is the connexion betwixt the causes and effects, (which possibly too are but imagin'd such) more inseparable than betwixt Gods Word and Truth? If God be neither ignorant,
If we look for certainty, where can we find it if not with him that neither deceives, nor can be deceived? Is not God's sole affirmation equivalent to all the several means whereby knowledge is acquitted? Is an I saw it, a clearer proof than God said it? or is the connexion betwixt the Causes and effects, (which possibly too Are but imagined such) more inseparable than betwixt God's Word and Truth? If God be neither ignorant,
How shall children know that these are their parents, whom God hath commanded them to honour? are not even mothers themselves caus'd to believe their by-standing Friends, Midwives and Nurses whereby they come to know those children which they ever after so tenderly affect?
How shall children know that these Are their Parents, whom God hath commanded them to honour? Are not even mother's themselves caused to believe their by-standing Friends, Midwives and Nurse's whereby they come to know those children which they ever After so tenderly affect?
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Well may we then in religious matters, think it not at all unbecoming us to be acted by a divine faith: which whosoever shall take away, (let him place what he will in its stead) he had as good take away the apple from the eye,
Well may we then in religious matters, think it not At all unbecoming us to be acted by a divine faith: which whosoever shall take away, (let him place what he will in its stead) he had as good take away the apple from the eye,
But what if any should be further inquisitive after the reasons of those things which are asserted in Scripture? A poor simple believer might answer that of Paul in such a case, where is the Disputer of this world? 1 Cor. 1.20.
But what if any should be further inquisitive After the Reasons of those things which Are asserted in Scripture? A poor simple believer might answer that of Paul in such a case, where is the Disputer of this world? 1 Cor. 1.20.
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and sayes he, Lord, Thou shalt one day answer for me. NONLATINALPHABET A bare it is written, was enough to confute and confound the subtilest adversary.
and Says he, Lord, Thou shalt one day answer for me. A bore it is written, was enough to confute and confound the subtlest adversary.
when for the defence of the least word, but once pronounc'd by him; (notwithstanding all the contradiction that can be devised against it) a Christian dares suffer, were it possible, ten thousand deaths.
when for the defence of the least word, but once pronounced by him; (notwithstanding all the contradiction that can be devised against it) a Christian dares suffer, were it possible, ten thousand death's.
we think nothing more easie, but we finde nothing more difficult than to believe. When God calls for our estates, &c. none but a sordid spirit will deny them:
we think nothing more easy, but we find nothing more difficult than to believe. When God calls for our estates, etc. none but a sordid Spirit will deny them:
than Christ, who requires belief on his word. But remember what Saint Austin sayes to encourage thee, if thou now wilt believe what yet thou dost not see, thou shalt certainly see; what now thou doest believe.
than christ, who requires belief on his word. But Remember what Saint Austin Says to encourage thee, if thou now wilt believe what yet thou dost not see, thou shalt Certainly see; what now thou dost believe.
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I will say to him in the Name of the Lord, as the Prophet did to the Noble-man we read of, 2 Kings 7. 2. Thou shalt see it indeed with thine eyes, but shalt not tast thereof. I might adde.
I will say to him in the Name of the Lord, as the Prophet did to the Nobleman we read of, 2 Kings 7. 2. Thou shalt see it indeed with thine eyes, but shalt not taste thereof. I might add.
let your conversation be answerable to that description of faith you have now heard of. Disce hic quam cogitationes fidelis, & Christiani debeni esse sublimes;
let your Conversation be answerable to that description of faith you have now herd of. Disce hic quam Cogitations Fidelis, & Christians debeni esse sublimes;
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but do not murmure or repine 'tis but according to the exigency of thy condition that God deals thus with thee, thou canst not be a believer, and see or enjoy too.
but do not murmur or repine it's but according to the exigency of thy condition that God deals thus with thee, thou Canst not be a believer, and see or enjoy too.
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The evening in thy day is first too, but art not thou as one that watch for the morning? and when it seems darkest, the day-light of eternal deliverance is at hand.
The evening in thy day is First too, but art not thou as one that watch for the morning? and when it seems Darkest, the daylight of Eternal deliverance is At hand.
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The cloud of present evils is not so thick, but faith can see through it the things hoped for. And what though they be not outwardly apparent or visible? the Trades-man gaines most by his stock,
The cloud of present evils is not so thick, but faith can see through it the things hoped for. And what though they be not outwardly apparent or visible? the Tradesman gains most by his stock,
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Nay, can all that God is, and hath, suffice to cheare and refresh thee? (he is too covetous indeed that cannot be satisfied with God) Faith makes him, and his to be yours.
Nay, can all that God is, and hath, suffice to cheer and refresh thee? (he is too covetous indeed that cannot be satisfied with God) Faith makes him, and his to be yours.
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Hoc fides credat, intelligentia non requirat •e aut non inventum pute• incredibile, aut repertum non credat singulare. Bern. de cata. Domini. 1 Cor. 2.14. Prudentius.
Hoc fides Credat, Intelligence non requirat •e Or non Inventum pute• incredibile, Or repertum non Credat singular. Bern. de cata. Domini. 1 Cor. 2.14. Prudentius.
Dicit •ides; parata sum magna & inexcogitabilia: dicis spas; mibi illa servantur: curro ad ca, ait charitas. Bern. 1. Serm. in Psal. 90. Mat. 24.46.
Dicit •ides; parata sum Magna & inexcogitabilia: Say spas; mibi illa servantur: Curro ad circa, ait charitas. Bern. 1. Sermon in Psalm 90. Mathew 24.46.
