A discourse upon I Peter IV., VIII wherein the power and efficacy of charity as it is a means to procure the pardon of sin is explained and vindicated / by John Whitefoot.
AS in the Ethnick Theology of the Greek Poets, we read of a Famous Triade of Graces, reported to be the Daughters of Jupiter: So the Apostle St Paul makes mention of a certain Trinity of Christian Graces, all special Fruits and Daughters of the Holy Spirit. 1 Cor. 13.13. And now abideth Faith, Hope, and Charity, but the greatest of these is Charity.
AS in the Ethnic Theology of the Greek Poets, we read of a Famous Triad of Graces, reported to be the Daughters of Jupiter: So the Apostle Saint Paul makes mention of a certain Trinity of Christian Graces, all special Fruits and Daughters of the Holy Spirit. 1 Cor. 13.13. And now Abideth Faith, Hope, and Charity, but the greatest of these is Charity.
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And that may duely be esteemed the greater, NONLATINALPHABET, or greatest of the Three, in many respects, besides that which the Apostle seems specially to aim at, in that Text, viz. That of continuance and duration in another Life,
And that may duly be esteemed the greater,, or greatest of the Three, in many respects, beside that which the Apostle seems specially to aim At, in that Text, viz. That of Continuance and duration in Another Life,
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and Foundation of all Christian Piety, as is intimated by the words of the Apostle, Eph. 3.17, 18. That ye, being rooted and grounded in love, &c. It is indeed the end,
and Foundation of all Christian Piety, as is intimated by the words of the Apostle, Ephesians 3.17, 18. That you, being rooted and grounded in love, etc. It is indeed the end,
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Faith and Hope will be antiquated by possession, sight, and fruition, but Charity is a thing that we shall carry with us into the other World, where we shall improve and keep it for ever.
Faith and Hope will be antiquated by possession, sighed, and fruition, but Charity is a thing that we shall carry with us into the other World, where we shall improve and keep it for ever.
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For all the Law is fulfilled in one word, even in this, Thou shalt love, &c. That one little Monosyllable Love, is a perfect abbreviation of the whole Code and Pandects of the Divine Law.
For all the Law is fulfilled in one word, even in this, Thou shalt love, etc. That one little Monosyllable Love, is a perfect abbreviation of the Whole Code and Pandects of the Divine Law.
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The first and the great Commandment is this, Thou shalt love the Lord thy God with all thy heart and with all thy soul, with all thy mind, and with all thy might.
The First and the great Commandment is this, Thou shalt love the Lord thy God with all thy heart and with all thy soul, with all thy mind, and with all thy might.
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And the Spirit of wickedness, or the wicked Spirit is called by the name of Satan, which signifies an absolute privation of all Love to God or Man together with the opposite to both, consisting in his enmity to both.
And the Spirit of wickedness, or the wicked Spirit is called by the name of Satan, which signifies an absolute privation of all Love to God or Man together with the opposite to both, consisting in his enmity to both.
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'Tis the Perfection of Righteousness in the Sense of Holy Scripture, where the word Righteous, and Righteousness do most frequently signifie (especially in the Psalms ) more than meer innocence, or common Justice.
It's the Perfection of Righteousness in the Sense of Holy Scripture, where the word Righteous, and Righteousness do most frequently signify (especially in the Psalms) more than mere innocence, or Common justice.
or the Definition of Justinian. Though even that might pass for a Definition good enough, with a Christian Gloss, borrowed from St Paul, and our Saviours command, Rom. 13.7, 8. Render to all their due, where Love is one (and the chiefest of all) made so by the Common Law of Nature,
or the Definition of Justinian. Though even that might pass for a Definition good enough, with a Christian Gloss, borrowed from Saint Paul, and our Saviors command, Rom. 13.7, 8. Render to all their endue, where Love is one (and the chiefest of all) made so by the Common Law of Nature,
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And the same Hebrew word NONLATINALPHABET signifies both Charitable and Godly. It is the Energy, Life, and Perfection of Faith. These are all Apostolical Titles. vid. Gal. 5.6.
And the same Hebrew word signifies both Charitable and Godly. It is the Energy, Life, and Perfection of Faith. These Are all Apostolical Titles. vid. Gal. 5.6.
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1. The most Divine, For God is Love, saith the most Loving, and beloved Disciple twice over in one Chapter, 1 Jo. 4.7, 8, 16. Beloved let us love one another, for Love is of God,
1. The most Divine, For God is Love, Says the most Loving, and Beloved Disciple twice over in one Chapter, 1 John 4.7, 8, 16. beloved let us love one Another, for Love is of God,
So did some of the oldest of the Greek Poets call the Supream Deity, and the Original of all Beings by the name of NONLATINALPHABET, Love. And so Plato and his Disciples call the First Person in their Trinity NONLATINALPHABET, self goodness. 'Tis by this Vertue of Love, that we are made partakers of the Divine Nature most eminently, that being the Highest Perfection of the Image of God, that we are capable of:
So did Some of the oldest of the Greek Poets call the Supreme Deity, and the Original of all Beings by the name of, Love. And so Plato and his Disciples call the First Person in their Trinity, self Goodness. It's by this Virtue of Love, that we Are made partakers of the Divine Nature most eminently, that being the Highest Perfection of the Image of God, that we Are capable of:
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Our English Name of God comes from Good. And 'tis observable from Exod. 34.6. where the name of God is proclaimed by himself, most of the Royal Titles that make up the Dignity and Perfection of that Great Name, are no other than a Comment upon this simple and Essential Attribute of Love;
Our English Name of God comes from Good. And it's observable from Exod 34.6. where the name of God is proclaimed by himself, most of the Royal Titles that make up the Dignity and Perfection of that Great Name, Are no other than a Comment upon this simple and Essential Attribute of Love;
And 'tis this Vertue of Love that makes us partakers of the Name of God in a qualified sense, Homo homini Deus, one man is a petty God to another, as he is a Benefactor.
And it's this Virtue of Love that makes us partakers of the Name of God in a qualified sense, Homo Homini Deus, one man is a Petty God to Another, as he is a Benefactor.
So the word NONLATINALPHABET used for a Prince, and rendred by the Septuagint NONLATINALPHABET, & NONLATINALPHABET doth primarily signifie a Liberal Magnificent Benefactor.
So the word used for a Prince, and rendered by the septuagint, & does primarily signify a Liberal Magnificent Benefactor.
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On the contrary, those Vicious Dispositions, which are most directly opposite to Love, are the most Satanical and Diabolical, malice, hatred, envy, &c.
On the contrary, those Vicious Dispositions, which Are most directly opposite to Love, Are the most Satanical and Diabolical, malice, hatred, envy, etc.
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And this is the reason, (as St Hierom reports) that was given by the Beloved Disciple St John, when the question was put to him by his Auditors,
And this is the reason, (as Saint Hieronymus reports) that was given by the beloved Disciple Saint John, when the question was put to him by his Auditors,
But the Christian Society was designed to be the most Perfect of any that was possible to be amongst men and therefore was necessary to be most strictly obliged to this Bond of Perfection. And therefore,
But the Christian Society was designed to be the most Perfect of any that was possible to be among men and Therefore was necessary to be most strictly obliged to this Bound of Perfection. And Therefore,
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or mark of his Disciples, whereby they should be known and distinguished from other People. Joh. 12.35. By this shall all men know that ye are my Disciples, if ye love one another.
or mark of his Disciples, whereby they should be known and distinguished from other People. John 12.35. By this shall all men know that you Are my Disciples, if you love one Another.
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The fruits of the Spirit are Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Meckness, &c. 'Tis the distinct character and proper attribute of the Holy Spirit,
The fruits of the Spirit Are Love, Joy, Peace, Long-suffering, Gentleness, goodness, Meekness, etc. It's the distinct character and proper attribute of the Holy Spirit,
The three Primalities, or signal properties noted in the Trinity of Persons, are Power belonging to the Father Almighty, Wisdome to the Son, the NONLATINALPHABET, in whom are hid all the Treasures of wisdom and knowledge;
The three Primalities, or signal properties noted in the Trinity of Persons, Are Power belonging to the Father Almighty, Wisdom to the Son, the, in whom Are hid all the Treasures of Wisdom and knowledge;
So that as the First Person in the Trinity may be esteemed the most Excellent, in as much as it is the fountain and basis of the whole Deity, and of all Being:
So that as the First Person in the Trinity may be esteemed the most Excellent, in as much as it is the fountain and basis of the Whole Deity, and of all Being:
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So the Third Person which is expressed by Love, and is the immediate principle of all communication of Being and Goodness, may in that respect be said to be flos & gloria Deitatis, the flower,
So the Third Person which is expressed by Love, and is the immediate principle of all communication of Being and goodness, may in that respect be said to be flos & gloria Deitatis, the flower,
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CHAP. I. NOW the Text that I am treating of is an Exhortation to this most Divine, most Christian, most Spiritual Vertue, emphatically expressed as a matter of greatest Concern.
CHAP. I. NOW the Text that I am treating of is an Exhortation to this most Divine, most Christian, most Spiritual Virtue, emphatically expressed as a matter of greatest Concern.
which being well understood, and firmly believed, may be enough to save me the labour of adding many more found in other Texts, some of which have been briefly touched in the foregoing Chapter,
which being well understood, and firmly believed, may be enough to save me the labour of adding many more found in other Texts, Some of which have been briefly touched in the foregoing Chapter,
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Whereas that particular Argument which is alledged in this Text (though it may have been mentioned by others) hath not, to my knowledge, been so distinctly and largely discussed,
Whereas that particular Argument which is alleged in this Text (though it may have been mentioned by Others) hath not, to my knowledge, been so distinctly and largely discussed,
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There being no argument or motive to the practice of this Vertue, more like to prevail with persons, sensible of the multitude and danger of their sins,
There being no argument or motive to the practice of this Virtue, more like to prevail with Persons, sensible of the multitude and danger of their Sins,
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For this is most notoriously known to have been the greatest, and most effectual Motive to that one common and eminent branch of this great Vertue, that hath in vulgar Speech monopolized the name of Charity, viz. that of Alms and Beneficence.
For this is most notoriously known to have been the greatest, and most effectual Motive to that one Common and eminent branch of this great Virtue, that hath in Vulgar Speech monopolized the name of Charity, viz. that of Alms and Beneficence.
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This one simple Motive specified in this Text, hath (I believe) prevailed more to this effect in all parts of Christendom, with all sorts of Persons, in their life time,
This one simple Motive specified in this Text, hath (I believe) prevailed more to this Effect in all parts of Christendom, with all sorts of Persons, in their life time,
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And this especially with such People, as being much sensible of their sins, have desired to verifie the truth of their Repentance, by bringing forth fruits worthy of it.
And this especially with such People, as being much sensible of their Sins, have desired to verify the truth of their Repentance, by bringing forth fruits worthy of it.
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Such are all acts and works of extraordinary Devotion, all practices of Pennance and Mortification, which the Apostle calls judging of our selves, 1 Cor. 11.31.
Such Are all acts and works of extraordinary Devotion, all practices of Penance and Mortification, which the Apostle calls judging of our selves, 1 Cor. 11.31.
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These are such as do chiefly consist in Fasting, Watching, and Afflicting the body by abstinence from lawfull Injoyments, with various expressions of penetential Sorrows for sin, and Subjugation of carnal lusts:
These Are such as do chiefly consist in Fasting, Watching, and Afflicting the body by abstinence from lawful Enjoyments, with various expressions of penitential Sorrows for since, and Subjugation of carnal Lustiest:
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which the Apostle calls keeping under the Body, and bringing it under subjection, 1 Cor. 9.27. Not sparing the Body, Col 2.23. Bodily Exercise he calls it elsewhere, and acknowledges it to be profitable, though but a little in comparison of true Godliness, 1 Tim. 4.8.
which the Apostle calls keeping under the Body, and bringing it under subjection, 1 Cor. 9.27. Not sparing the Body, Col 2.23. Bodily Exercise he calls it elsewhere, and acknowledges it to be profitable, though but a little in comparison of true Godliness, 1 Tim. 4.8.
Hereunto belongs all that NONLATINALPHABET, hard usage of the Body, practised by the Asceticks in the ancient Church, especially in the East, where the severities of Monastick Life began,
Hereunto belongs all that, hard usage of the Body, practised by the Ascetics in the ancient Church, especially in the East, where the severities of Monastic Life began,
And that this was no point of meer Jewish and Ceremonial Discipline, may be confirmed from the Examples before quoted, particularly from St. Paul, in his own practice,
And that this was no point of mere Jewish and Ceremonial Discipline, may be confirmed from the Examples before quoted, particularly from Saint Paul, in his own practice,
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Such affliction, as naturally agreeable to the affection of Sorrow, whiles we are mixt Creatures, consisting of Body as well as Soul, may be either imposed for satisfaction of Scandal,
Such affliction, as naturally agreeable to the affection of Sorrow, while we Are mixed Creatures, consisting of Body as well as Soul, may be either imposed for satisfaction of Scandal,
or can be reasonably presumed to balance it, none so available as Charity for the remission or expiation of the sin (pardon that Word for the present, which I shall interpret afterward in such a Sense,
or can be reasonably presumed to balance it, none so available as Charity for the remission or expiation of the since (pardon that Word for the present, which I shall interpret afterwards in such a Sense,
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and to plead for the widow, are named for things so acceptable and prevalent with God, that he promiseth an intire pardon of the grossest sins, to all them that joyn these things with the Essential duties of Repentance, expressed ver. 16. Wash ye, make ye clean, put away the evil of your doings from before mine Eyes, cease to do evil, learn to do well, seek Judgment, relieve the Oppressed, judge the Fatherless, plead for the Widow;
and to plead for the widow, Are nam for things so acceptable and prevalent with God, that he promises an entire pardon of the Grossest Sins, to all them that join these things with the Essential duties of Repentance, expressed for. 16. Wash you, make you clean, put away the evil of your doings from before mine Eyes, cease to do evil, Learn to do well, seek Judgement, relieve the Oppressed, judge the Fatherless, plead for the Widow;
Though I might presume them to be so well known to any Reader, that will be capable of understanding the future Discourse, (designed to be as plain as I am able to make it) as makes it unnecessary to give any large Description thereof,
Though I might presume them to be so well known to any Reader, that will be capable of understanding the future Discourse, (designed to be as plain as I am able to make it) as makes it unnecessary to give any large Description thereof,
Briefly then, Charity, or Love relating to our Neighbour (as by the express words of the Text it doth) is not to be confined to that one eminent Branch thereof, which consists only in Alms,
Briefly then, Charity, or Love relating to our Neighbour (as by the express words of the Text it does) is not to be confined to that one eminent Branch thereof, which consists only in Alms,
if it were simply impossible) it profiteth me nothing. Vain-glory, carnal and worldly Ends and Interest, may utterly destroy the notion and vertue of Charity in such Works.
if it were simply impossible) it profiteth me nothing. Vainglory, carnal and worldly Ends and Interest, may utterly destroy the notion and virtue of Charity in such Works.
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for otherwise the Disposition and Preparation of mind to afford them according to Ability, and opportunity, is in separable from any true and real Charity.
for otherwise the Disposition and Preparation of mind to afford them according to Ability, and opportunity, is in separable from any true and real Charity.
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This possible Mistake, grounded upon a vulgar use of the Word, being prevented, I say, That Charity in the due extent of its Notion comprehends all the Good,
This possible Mistake, grounded upon a Vulgar use of the Word, being prevented, I say, That Charity in the due extent of its Notion comprehends all the Good,
To conclude, Charity imports an aversion or declining of all manner of Evil to him in Thought, Word or Deed, all Misaffection to him, all Mispeaking of him,
To conclude, Charity imports an aversion or declining of all manner of Evil to him in Thought, Word or Deed, all Misaffection to him, all Mispeaking of him,
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He that desires any more Particular Character of this Vertue, may find it set forth in that known Chapter of St Pauls first Epistle to the Corinthians, Chap. 13. And all that most exactly abridged by that General Precept of our Saviour, of doing to others as we would be done to:
He that Desires any more Particular Character of this Virtue, may find it Set forth in that known Chapter of Saint Paul's First Epistle to the Corinthians, Chap. 13. And all that most exactly abridged by that General Precept of our Saviour, of doing to Others as we would be done to:
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as well as deeds, whilst we say, we do think, and we do Love, and we do speak. Col. 3.17. Whatever ye do in word, or deed do all in the name of the Lord Jesus, &c. Indeed thoughts and words are the most Peculiar of Humane Acts. This Precept, I say, in the due extent of it, rightly interpreted, by the Rules and Measures of a reasonable will (which only can be understood in the sentence) is the most Perfect Rule of Humane Equity, that can be given in words, comprehending also the utmost Perfection of Christian Charity.
as well as Deeds, while we say, we do think, and we do Love, and we do speak. Col. 3.17. Whatever the do in word, or deed do all in the name of the Lord jesus, etc. Indeed thoughts and words Are the most Peculiar of Humane Acts. This Precept, I say, in the due extent of it, rightly interpreted, by the Rules and Measures of a reasonable will (which only can be understood in the sentence) is the most Perfect Rule of Humane Equity, that can be given in words, comprehending also the utmost Perfection of Christian Charity.
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After I shall have given a Competent Explication of the Proposition, in the resolution of these Questions, I shall Confirm the General Doctrine from other Texts of Scripture, with some Allegations of Reason,
After I shall have given a Competent Explication of the Proposition, in the resolution of these Questions, I shall Confirm the General Doctrine from other Texts of Scripture, with Some Allegations of Reason,
CHAP II. §. 1. I Am to begin with the first Question, viz. Whose sins they are, which will be covered by Charity? And here I find Interpreters differing:
CHAP II §. 1. I Am to begin with the First Question, viz. Whose Sins they Are, which will be covered by Charity? And Here I find Interpreters differing:
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which is the sense accepted by most Protestants, and some Pontificians: And some, the sins of the Charitable Person, which (for the Reasons hereafter to be advanced) seems to me most probable,
which is the sense accepted by most Protestants, and Some Pontificians: And Some, the Sins of the Charitable Person, which (for the Reasons hereafter to be advanced) seems to me most probable,
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Charity, especially, if it be servent, will cover a multitude of sins, both in the Charitable Person (as shall be afterward confirmed) and in other men to whom it is exercised.
Charity, especially, if it be servient, will cover a multitude of Sins, both in the Charitable Person (as shall be afterwards confirmed) and in other men to whom it is exercised.
yet I shall not wholly neglect the other Sense importing a special Effect, and Branch o• that Charity, which is here recommende• to all Christians, with the promise, o• declaration of so great a Reward,
yet I shall not wholly neglect the other Sense importing a special Effect, and Branch o• that Charity, which is Here recommende• to all Christians, with the promise, o• declaration of so great a Reward,
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This Sense, if it may be allowed in the matter of it, to express a certain truth (as I doubt not to prove, past all doubt, from other Texts) affords a Motive to the inforcement of the Apostles Exhortation,
This Sense, if it may be allowed in the matter of it, to express a certain truth (as I doubt not to prove, passed all doubt, from other Texts) affords a Motive to the enforcement of the Apostles Exhortation,
Whereas therefore the scope of the Apostle in these words (as appears by that Causal Particle, For ) is only to press the foregoing Exhortation, it seems not reasonable to abate the strength of his Argument, by excluding the most perswasive Sense of his words,
Whereas Therefore the scope of the Apostle in these words (as appears by that Causal Particle, For) is only to press the foregoing Exhortation, it seems not reasonable to abate the strength of his Argument, by excluding the most persuasive Sense of his words,
But that which most strongly confirms this to be the special Sense of the Apostles words, is to be collected from the Connexion of this Verse with the foregoing, wherein he forewarneth the Jewish Christians, to whom the Epistle is directed, of a Fatal End that was near at hand:
But that which most strongly confirms this to be the special Sense of the Apostles words, is to be collected from the Connexion of this Verse with the foregoing, wherein he forewarneth the Jewish Christians, to whom the Epistle is directed, of a Fatal End that was near At hand:
and thereupon adviseth them, what they should do to secure themselves in that event The end of all things is at hand, be ye therefore sober, and watch unto prayer.
and thereupon adviseth them, what they should do to secure themselves in that event The end of all things is At hand, be you Therefore Sobrium, and watch unto prayer.
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I say whether it be the end of the World, or (which is more probable to be the Apostles meaning) the Fatal Destruction of the obdurate Jews, their Nation, Politie Royal City,
I say whither it be the end of the World, or (which is more probable to be the Apostles meaning) the Fatal Destruction of the obdurate jews, their nation, Polity Royal city,
This being the ground, and occasion of the Apostles Exhortation to fervent Charity, leads us to the most reasonable Interpretation of these latter words of the verse:
This being the ground, and occasion of the Apostles Exhortation to fervent Charity, leads us to the most reasonable Interpretation of these latter words of the verse:
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and joyned with Repentance, signified by the foregoing expressions of Sobriety, Watching and Praying, is the likeliest means to propitiate the wrath of God, deserved by a multitude of sins,
and joined with Repentance, signified by the foregoing expressions of Sobriety, Watching and Praying, is the likeliest means to propitiate the wrath of God, deserved by a multitude of Sins,
I appeal to any indifferent Person, whether this coherence of the Apostles words doth not determine his meaning to relate to the sins of the Charitable Person, much rather than the sins of others.
I appeal to any indifferent Person, whither this coherence of the Apostles words does not determine his meaning to relate to the Sins of the Charitable Person, much rather than the Sins of Others.
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For although it be no less true, that the same Vertue of Charity will cover a multitude of sins in other men, in such a sence as shall be declared afterward:
For although it be no less true, that the same Virtue of Charity will cover a multitude of Sins in other men, in such a sense as shall be declared afterwards:
The most rational Objection against this Interpretation and Argument for the preference of the other Sense, is raised from a parallel Text, Prov. 10.12. Hatred stirreth up strife; but Love covereth all sins.
The most rational Objection against this Interpretation and Argument for the preference of the other Sense, is raised from a parallel Text, Curae 10.12. Hatred stirs up strife; but Love Covereth all Sins.
And if the Apostles words, seeming to be borrowed from that Sentence, must receive the same Interpretation with that, it must necessarily be understood of other mens sins;
And if the Apostles words, seeming to be borrowed from that Sentence, must receive the same Interpretation with that, it must necessarily be understood of other men's Sins;
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by the two contrary effects of Love and Hatred, set forth in that Text, the one stirring up strife, the other preventing it, by covering the faults of other men, by not taking notice of them,
by the two contrary effects of Love and Hatred, Set forth in that Text, the one stirring up strife, the other preventing it, by covering the Faults of other men, by not taking notice of them,
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But to this Objection it may be answered. 1. That it is not evident that St Peter did intend any quotation of that Proverb, there being no such intimation in the Apostles words,
But to this Objection it may be answered. 1. That it is not evident that Saint Peter did intend any quotation of that Proverb, there being no such intimation in the Apostles words,
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§. 2. The probability of this Sense, being thus declared from the Context, the Truth of it remains to be further confirmed from many other Texts of Scripture:
§. 2. The probability of this Sense, being thus declared from the Context, the Truth of it remains to be further confirmed from many other Texts of Scripture:
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but I suspend the addition of them, till I have answered the second Question, viz. Supposing the sins spoken of in this Sentence to be the sins of the Charitable person, the question is, what's meant by the word Covering,
but I suspend the addition of them, till I have answered the second Question, viz. Supposing the Sins spoken of in this Sentence to be the Sins of the Charitable person, the question is, what's meant by the word Covering,
or in what Sense they may be said to be covered by Charity? The Answer to this Question is to be collected from the ordinary use of the same Phrase in other places of Scripture;
or in what Sense they may be said to be covered by Charity? The Answer to this Question is to be collected from the ordinary use of the same Phrase in other places of Scripture;
wherein it is frequently used to express the pardon or forgiveness of sin, as Rom. 4.7. quoting Psal. 32.1. Blessed are they whose iniquities are forgiven, and whose sins are covered. So Psal. 85.2. Thou hast forgiven the iniquity of thy People, thou hast covered all their sins.
wherein it is frequently used to express the pardon or forgiveness of since, as Rom. 4.7. quoting Psalm 32.1. Blessed Are they whose iniquities Are forgiven, and whose Sins Are covered. So Psalm 85.2. Thou hast forgiven the iniquity of thy People, thou hast covered all their Sins.
In these Texts, I suppose, no doubt can b• made, but that the Covering of sin signifies the same thing with the Forgiving. So Neh. 4.5. Cover not their iniquities, an• let not their sin be blotted out, i. e. let i• not be forgiven.
In these Texts, I suppose, no doubt can b• made, but that the Covering of since signifies the same thing with the Forgiving. So Neh 4.5. Cover not their iniquities, an• let not their since be blotted out, i. e. let i• not be forgiven.
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And because Covering a• thing is one way of hiding, therefore ou• Translators have rendred the same Greek word used in another Text of like signification by the word Hiding. Jam. 5.20.
And Because Covering a• thing is one Way of hiding, Therefore ou• Translators have rendered the same Greek word used in Another Text of like signification by the word Hiding. Jam. 5.20.
as the learned Grotius and Dr. Hammond interpret them, agreeable to the fore-given sense of the same Words in our Text. The converting of a sinner from the errour of his Way is an eminent act of Charity, whensoever it is industriously sought and intended, whatever the success be.
as the learned Grotius and Dr. Hammond interpret them, agreeable to the fore-given sense of the same Words in our Text. The converting of a sinner from the error of his Way is an eminent act of Charity, whensoever it is industriously sought and intended, whatever the success be.
For if that Sense, which I have given of the words of St. Peter, be admitted to import a certain Truth, (as I doubt not to evince from many other Texts afterward) the like Sense of this of St. James (whether by him intended or not) will necessarily follow to contain the same Truth.
For if that Sense, which I have given of the words of Saint Peter, be admitted to import a certain Truth, (as I doubt not to evince from many other Texts afterwards) the like Sense of this of Saint James (whither by him intended or not) will necessarily follow to contain the same Truth.
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But for the probability of that Sense of St. James his words, I must at this time refer the Reader to the Notes of the forenamed Doctor upon the Text,
But for the probability of that Sense of Saint James his words, I must At this time refer the Reader to the Notes of the forenamed Doctor upon the Text,
or to the Covering of a Sore with a Plaister, or the Covering of a Debt charged in a Book, by way of Obliteration or Blotting out, which is another Synonymous phrase, signifying the Pardon of sin.
or to the Covering of a Soar with a Plaster, or the Covering of a Debt charged in a Book, by Way of Obliteration or Blotting out, which is Another Synonymous phrase, signifying the Pardon of since.
Both Phrases signifying the Pardon thing with the Hiding of sin from the face or the eyes of God, Psal. 51.9. Hide thy face from my sins, and blot out mine iniquities.
Both Phrases signifying the Pardon thing with the Hiding of since from the face or the eyes of God, Psalm 51.9. Hide thy face from my Sins, and blot out mine iniquities.
Not that God should not see them, but that he should not impute them, as the same Words are interpreted by the Psalmist, Psal. 32.1, 2 and by the Apostle, Rom. 4.7, 8. Blessed are they whose iniquities are forgiven,
Not that God should not see them, but that he should not impute them, as the same Words Are interpreted by the Psalmist, Psalm 32.1, 2 and by the Apostle, Rom. 4.7, 8. Blessed Are they whose iniquities Are forgiven,
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or the Charitable Person doth cover a multitude of sins in his Neighbour, according to the other Sense of the Text, that is, doth forgive and excuse them,
or the Charitable Person does cover a multitude of Sins in his Neighbour, according to the other Sense of the Text, that is, does forgive and excuse them,
If by the multitude of sins spoken of in this Text, be understood the sins of the Charitable Person, it is sufficiently evident by the Use of the Phrase, what the Covering of them meaneth, viz. nothing less than the Pardon or Remission of the said sins.
If by the multitude of Sins spoken of in this Text, be understood the Sins of the Charitable Person, it is sufficiently evident by the Use of the Phrase, what the Covering of them means, viz. nothing less than the Pardon or Remission of the said Sins.
§. 3. But then for a clear understanding of this Effect, it will be necessary to enquire what may be understood by the Pardon of sin? A Phrase not so plain,
§. 3. But then for a clear understanding of this Effect, it will be necessary to inquire what may be understood by the Pardon of since? A Phrase not so plain,
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For that the Remission of the Fault, without the Remission of the Guilt, which Bellarmine, and Others of his Order contest for, is to me a Riddle, a senseless Notion,
For that the Remission of the Fault, without the Remission of the Gilded, which Bellarmine, and Others of his Order contest for, is to me a Riddle, a senseless Notion,
Not but that there may be a true and effectual Pardon of the fault, without an absolute and total Remission of all punishment, as shall be shewn hereafter.
Not but that there may be a true and effectual Pardon of the fault, without an absolute and total Remission of all punishment, as shall be shown hereafter.
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so may there be an answerable Variation and Difference in the Pardon of sins, (signified by the phrase of Covering of them in the Text) as to the matter, measures, degrees, and duration thereof.
so may there be an answerable Variation and Difference in the Pardon of Sins, (signified by the phrase of Covering of them in the Text) as to the matter, measures, Degrees, and duration thereof.
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For the natural and necessary Object of mans Will is nothing less then a true and real Happiness, consisting in a perfect freedom from Evil, and in the injoyment of all the Good that he is capable of.
For the natural and necessary Object of men Will is nothing less then a true and real Happiness, consisting in a perfect freedom from Evil, and in the enjoyment of all the Good that he is capable of.
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though for the present we do miss of our own carnal and foolish will, and must stay for the accomplishment of our most reasonable Desires, till we be capable of it.
though for the present we do miss of our own carnal and foolish will, and must stay for the accomplishment of our most reasonable Desires, till we be capable of it.
The true, substantial, final, and perfect Object of our will, (supposing that it be conformable and obedient to the Will of God) we cannot fail of at last;
The true, substantial, final, and perfect Object of our will, (supposing that it be conformable and obedient to the Will of God) we cannot fail of At last;
but must not look for it, till we come where it is to be had, that is, in Heaven, (for Earth is not capable of it) where all our ignorant, unsatisfying Volitions, Wishes and Desires will be utterly extinct,
but must not look for it, till we come where it is to be had, that is, in Heaven, (for Earth is not capable of it) where all our ignorant, unsatisfying Volitions, Wishes and Desires will be utterly extinct,
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But this apprehension is very liable to errour, and nothing more common then for men by such errour, to call evil good, and good evil, to put darkness for light,
But this apprehension is very liable to error, and nothing more Common then for men by such error, to call evil good, and good evil, to put darkness for Light,
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A reputed good, though it gratifies the deceived will, may be a real punishment; and a sensible evil suffered against a mans will, may be a signal Blessing:
A reputed good, though it gratifies the deceived will, may be a real punishment; and a sensible evil suffered against a men will, may be a signal Blessing:
But to hold to the Analogy between the Will of God, and the will of Man, in the nature of sin and punishment, I say further, that as the Will of God is transgressed by omission,
But to hold to the Analogy between the Will of God, and the will of Man, in the nature of since and punishment, I say further, that as the Will of God is transgressed by omission,
so the punishments of sin are either Privative, or Positive, consisting in the loss, or want of something that is Good and Desirable by a reasonable Will,
so the punishments of since Are either Privative, or Positive, consisting in the loss, or want of something that is Good and Desirable by a reasonable Will,
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Some of them also are natural and necessary, and some contingent and avoidable, as being ordered and appointed by the just Will and Providence of God, without any natural or absolute Necessity of their Event.
some of them also Are natural and necessary, and Some contingent and avoidable, as being ordered and appointed by the just Will and Providence of God, without any natural or absolute Necessity of their Event.
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as is evident, not only in the case of Self-murder (which being nothing else but the depriving a man of his Life, cannot without Contradiction be separated from the privative Punishment) but also in all other sins, whereby Men do deprive themselves, at least for the present, of the enjoyment of Health, Honour, Friends, or any other good thing.
as is evident, not only in the case of Self-murder (which being nothing Else but the depriving a man of his Life, cannot without Contradiction be separated from the privative Punishment) but also in all other Sins, whereby Men do deprive themselves, At least for the present, of the enjoyment of Health, Honour, Friends, or any other good thing.
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so doth every sinfull Act punish it self by its turpitude or evil deformity, which in the School Language is called the Macula, or stain of sin And this Punishment is in the nature of the thing inseparable from the sin.
so does every sinful Act Punish it self by its turpitude or evil deformity, which in the School Language is called the Macula, or stain of since And this Punishment is in the nature of the thing inseparable from the since.
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or by sundry manner and measures of Support, Relief, and Comfort in the Suffering, or by other ways, whereby the Punishment may be converted to the Advantage of the Sufferer, especially in his Spiritual Estate;
or by sundry manner and measures of Support, Relief, and Comfort in the Suffering, or by other ways, whereby the Punishment may be converted to the Advantage of the Sufferer, especially in his Spiritual Estate;
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Here a question may be moved, viz. How far that Remission of sin, which is signified by the Term of covering in this Text, may be expected to extend? i. e. Whether only to the Temporal Punishment, which a sinner is liable to in this Life,
Here a question may be moved, viz. How Far that Remission of since, which is signified by the Term of covering in this Text, may be expected to extend? i. e. Whither only to the Temporal Punishment, which a sinner is liable to in this Life,
Towards a full Answer to this Question, it will not be amiss to reflect upon •he words of the Apostle immediately preceding the Text which I am treating upon, wherein I conceive a convenient hint •s offered,
Towards a full Answer to this Question, it will not be amiss to reflect upon •he words of the Apostle immediately preceding the Text which I am treating upon, wherein I conceive a convenient hint •s offered,
for the Resolution of this Question, from a double Interpretation which is given of those words (the end of all things is at hand.) the one relating to this Life, the other to that which is to come.
for the Resolution of this Question, from a double Interpretation which is given of those words (the end of all things is At hand.) the one relating to this Life, the other to that which is to come.
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and the City of Jerusalem, together with the General Calamity of that People by their Captivity and Dispersion throughout the World, by the Power and Victory of the Romans, often foretold by our Saviour,
and the city of Jerusalem, together with the General Calamity of that People by their Captivity and Dispersion throughout the World, by the Power and Victory of the Roman, often foretold by our Saviour,
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and called the abomination of desolation: For the avoiding of which Calamity, the Apostle adviseth the Christian Jews, to whom he directs this Epistle, to be sober, and to watch unto prayer, as hopefull means to save them from the extremity of that Calamity:
and called the abomination of desolation: For the avoiding of which Calamity, the Apostle adviseth the Christian jews, to whom he directs this Epistle, to be Sobrium, and to watch unto prayer, as hopeful means to save them from the extremity of that Calamity:
as was the time of that Publick Calamity (which sense by the forementioned Interpreters is also applied to many other Texts of our Saviours and the Apostles speaking of the end of the World,
as was the time of that Public Calamity (which sense by the forementioned Interpreters is also applied to many other Texts of our Saviors and the Apostles speaking of the end of the World,
as very near) I say, if this be the Apostles Sense in this place, no doubt can be made of this effect of Charity, procuring Deliverance from Punishments of sin in this Life.
as very near) I say, if this be the Apostles Sense in this place, no doubt can be made of this Effect of Charity, procuring Deliverance from Punishments of since in this Life.
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On the other side, If by the end of all things must be understood that General End which is to come at the day of Judgement, according to the more ordinary Interpretation of the words, it is evident, that this benefit of Charity will extend to another Life.
On the other side, If by the end of all things must be understood that General End which is to come At the day of Judgement, according to the more ordinary Interpretation of the words, it is evident, that this benefit of Charity will extend to Another Life.
and that which is to come, without Determining the true Sense of the foregoing Verse, I doubt not to conclude, that the Remission of sin, expressed by the covering thereof, declared by the Apostle, is not to be limited to this or the other Life,
and that which is to come, without Determining the true Sense of the foregoing Verse, I doubt not to conclude, that the Remission of since, expressed by the covering thereof, declared by the Apostle, is not to be limited to this or the other Life,
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that is wheresoever this Vertue of Charity is found, it will be available by the Mercy of God at least to some kind of Remission of sin, i. e. of the Punishment thereof, either in this Life,
that is wheresoever this Virtue of Charity is found, it will be available by the Mercy of God At least to Some kind of Remission of since, i. e. of the Punishment thereof, either in this Life,
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and inseparable Consequents of the sin, and so unavoidable in their Nature, as Shame and Dishonour in sins known to the World, privation of Benefits consequent to other sins, sorrow and remorse of Conscience, common to all sins, whereof a sinner is convinced:
and inseparable Consequents of the since, and so unavoidable in their Nature, as Shame and Dishonour in Sins known to the World, privation of Benefits consequent to other Sins, sorrow and remorse of Conscience, Common to all Sins, whereof a sinner is convinced:
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This is plain in the Case of David, 2 Sam. 12. Many severe Punishments are threatned by Nathan the Prophet, to be executed upon David for his scandalous sins of Adultery and Murder, which were never remitted,
This is plain in the Case of David, 2 Sam. 12. Many severe Punishments Are threatened by Nathan the Prophet, to be executed upon David for his scandalous Sins of Adultery and Murder, which were never remitted,
but punctually executed upon him, notwithstanding, that upon his Repentance, testified by his humble Confession, the Prophet assures him, that God had put away his sin, and that he should not die.
but punctually executed upon him, notwithstanding, that upon his Repentance, testified by his humble Confessi, the Prophet assures him, that God had put away his since, and that he should not die.
His repentance expressed by extraordinary testimonies of his Sorrow and Humiliation, set forth in that Psalm, which was penn'd and published by himself for that end, was not sufficient to deliver him from all Punishment of his sin,
His Repentance expressed by extraordinary testimonies of his Sorrow and Humiliation, Set forth in that Psalm, which was penned and published by himself for that end, was not sufficient to deliver him from all Punishment of his since,
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By this Example, and several others that might be alledged (if it were needfull in this place) it appears, that a Part of the punishment of sin may be remitted, where the whole is not, which I take to be the common Case of Mankind, fallen under the guilt and punishment of Adams sin;
By this Exampl, and several Others that might be alleged (if it were needful in this place) it appears, that a Part of the punishment of since may be remitted, where the Whole is not, which I take to be the Common Case of Mankind, fallen under the guilt and punishment of Adams sin;
And this perhaps was sometimes the only meaning of those words of our Saviour, recorded in the Gospel, to have been spoken to divers Persons that came to him to be healed of their bodily Diseases, expressing thereby some kind of Faith in him, and his Power.
And this perhaps was sometime the only meaning of those words of our Saviour, recorded in the Gospel, to have been spoken to diverse Persons that Come to him to be healed of their bodily Diseases, expressing thereby Some kind of Faith in him, and his Power.
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hath made thee whole, as 'tis there rendred in our English Translation, agreeable to the following words, NONLATINALPHABET, and the woman was made whole from that hour.
hath made thee Whole, as it's there rendered in our English translation, agreeable to the following words,, and the woman was made Whole from that hour.
Not that I suppose this to be all the Benefit, that he ever intended to any Person, to whom he uttered those words, (thy sins are forgiven thee) amongst whom, it is more than probable, there were some, whose Faith did qualifie them for a better remission of their sin.
Not that I suppose this to be all the Benefit, that he ever intended to any Person, to whom he uttered those words, (thy Sins Are forgiven thee) among whom, it is more than probable, there were Some, whose Faith did qualify them for a better remission of their since.
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To this Question I shall not presume to answer dogmatically, as not remembring at present any particular Testimony of Scripture, whereby that Question may be determined, either in the Negative, or Affirmative:
To this Question I shall not presume to answer dogmatically, as not remembering At present any particular Testimony of Scripture, whereby that Question may be determined, either in the Negative, or Affirmative:
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notwithstanding my Opinion inclines to the Affirmative, viz. that although such an infincere Charity can avail nothing towards a total Remission at the last Judgement,
notwithstanding my Opinion inclines to the Affirmative, viz. that although such an infincere Charity can avail nothing towards a total Remission At the last Judgement,
whereof no man can be capable, whithout an unfeigned Repentance, and such a true Faith as works by sincere Love to God and his Neighbour yet that even such Good Works,
whereof no man can be capable, without an unfeigned Repentance, and such a true Faith as works by sincere Love to God and his Neighbour yet that even such Good Works,
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or carnal Motives only, may abate the Degrees of the future Punishment in another Life. My reason for this Opinion is grounded upon that Fundamental Principle of all Religion;
or carnal Motives only, may abate the Degrees of the future Punishment in Another Life. My reason for this Opinion is grounded upon that Fundamental Principle of all Religion;
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Which Rule is understood not only of the respective states of Salvation, and Damnation, but also of the degrees of Reward and Punishment in that state.
Which Rule is understood not only of the respective states of Salvation, and Damnation, but also of the Degrees of Reward and Punishment in that state.
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As for the state of Punishment, no question hath been, or can be made, concerning the difference of its degrees, expressly declared in Scripture, signifying that it shall be more tolerable for some, than for others in that day;
As for the state of Punishment, no question hath been, or can be made, Concerning the difference of its Degrees, expressly declared in Scripture, signifying that it shall be more tolerable for Some, than for Others in that day;
And the Question that is made about the degrees of Glory, is but a novel one, none of the Ancients (that I know of) and very few Modern Divines have embraced the Opinion, that asserts the equality of that state.
And the Question that is made about the Degrees of Glory, is but a novel one, none of the Ancients (that I know of) and very few Modern Divines have embraced the Opinion, that asserts the equality of that state.
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as of Punishment in Hell, and that the respective measures of each condition will be allotted and assigned, according to such proportion of Good and Evil,
as of Punishment in Hell, and that the respective measures of each condition will be allotted and assigned, according to such proportion of Good and Evil,
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as upon an exact and infallible Evidence before an Impartial Judge, shall be found in the Persons to be judged, with Relation to the bodily Life past So is that Judgement described by St John, Rev. 20.12.
as upon an exact and infallible Evidence before an Impartial Judge, shall be found in the Persons to be judged, with Relation to the bodily Life passed So is that Judgement described by Saint John, Rev. 20.12.
and another Book was opened, which is the Book of Life, and the dead were judged out of those things, which were written in the Books, according to their Works.
and Another Book was opened, which is the Book of Life, and the dead were judged out of those things, which were written in the Books, according to their Works.
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And that among all sorts of Good Works, those of Charity to our Brethren will then have a special Confideration, is sufficiently intimated by the words of our Saviour in his own Description of the last Judgement. Mat. 25.31.
And that among all sorts of Good Works, those of Charity to our Brothers will then have a special Consideration, is sufficiently intimated by the words of our Saviour in his own Description of the last Judgement. Mathew 25.31.
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And as by this Declaration of our Saviour himself, who is to be Judge at that day, it is evident, that Works of Charity, proceeding from an unfeigned Faith, will then be specially considered,
And as by this Declaration of our Saviour himself, who is to be Judge At that day, it is evident, that Works of Charity, proceeding from an unfeigned Faith, will then be specially considered,
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so that the Degrees and Measures of that Reward, will be proportion'd to the Measures of Charity, seems no less evident by the words of the Apostle, speaking also of the same sort of works, 2. Cor. 9.6. He which soweth sparingly shall reap sparingly, and he which soweth bountifully, shall reap bountifully.
so that the Degrees and Measures of that Reward, will be proportioned to the Measures of Charity, seems no less evident by the words of the Apostle, speaking also of the same sort of works, 2. Cor. 9.6. He which Soweth sparingly shall reap sparingly, and he which Soweth bountifully, shall reap bountifully.
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And in the words of our Saviour, in the forementioned Text, it is likewise added, as a Reason of the Sentence of Condemnation to be denounced against them on the left hand, verse 41. Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels,
And in the words of our Saviour, in the forementioned Text, it is likewise added, as a Reason of the Sentence of Condemnation to be denounced against them on the left hand, verse 41. Depart from me you cursed into everlasting fire, prepared for the devil and his Angels,
For I was an hungred, and ye gave me no meit, I was thirsty, and ye gave me no drink, &c. Signifying, that one just cause of that just Sentence, will be the neglect of this great Duty of Charity;
For I was an hungered, and you gave me no meit, I was thirsty, and you gave me no drink, etc. Signifying, that one just cause of that just Sentence, will be the neglect of this great Duty of Charity;
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And though some Works of Charity, bearing no proportion to the ability of him that doth them, may be reckon'd as none, in the Sense of our Saviours words,
And though Some Works of Charity, bearing no proportion to the ability of him that does them, may be reckoned as none, in the Sense of our Saviors words,
What other Consideration may be had, by the Judge at that day of Works of Charity done by any Person, that then shall be found NONLATINALPHABET, Reprobate (and so fall into condemnation) towards any counterpoise of his other sins,
What other Consideration may be had, by the Judge At that day of Works of Charity done by any Person, that then shall be found, Reprobate (and so fallen into condemnation) towards any counterpoise of his other Sins,
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But this is certain, that what ever can be equitably plended for the abatement of Punishment, will be considered by that Judge, who is infinitely Wise and Just, knowing exactly the Merits and Circumstances of every mans case, that is to be tryed before him;
But this is certain, that what ever can be equitably plended for the abatement of Punishment, will be considered by that Judge, who is infinitely Wise and Just, knowing exactly the Merits and circumstances of every men case, that is to be tried before him;
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if there be any Good Evidence of any Special Laudable Actions done by him, they may be considered, toward the abatement of utmost severity in the Penalty, where any such abutement is possible,
if there be any Good Evidence of any Special Laudable Actions done by him, they may be considered, towards the abatement of utmost severity in the Penalty, where any such abutement is possible,
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and execution of Justice, is not (in my opinion) to be rejected as a meer Rabinical or Platonical conceit, though it be so too, but seems to be in some measure probable,
and execution of justice, is not (in my opinion) to be rejected as a mere Rabbinical or Platonical conceit, though it be so too, but seems to be in Some measure probable,
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That Charity if it be sincere as the Fruit of an unfeighed Faith and Repentance, will be available towards a plenary Covering or Remission of a mans sins, at the last Judgement;
That Charity if it be sincere as the Fruit of an unfeighed Faith and Repentance, will be available towards a plenary Covering or Remission of a men Sins, At the last Judgement;
If it be not so, yet it will procure him some Remission at least, if not Exemption from temporal Punishment in this Life, (besides other positive Rewards, ordinarily given to the practice of this Vertue) and may also be available towards the Abatement of the Degrees of positive Punishment in the Life to come.
If it be not so, yet it will procure him Some Remission At least, if not Exemption from temporal Punishment in this Life, (beside other positive Rewards, ordinarily given to the practice of this Virtue) and may also be available towards the Abatement of the Degrees of positive Punishment in the Life to come.
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I say, of Positive Punishment, commonly called Paena Sensûs, Pain or Punishment of Sense, because the Privative Punishment, Poena Damni, the Punishment of Loss, can admit of no degrees of Abatement:
I say, of Positive Punishment, commonly called Paena Sensûs, Pain or Punishment of Sense, Because the Privative Punishment, Poena Damn, the Punishment of Loss, can admit of no Degrees of Abatement:
and can be no other from the Nature of the thing, though the sense and affliction of that Loss may differ much, according to the different capacities Men were in to obtain that Life,
and can be no other from the Nature of the thing, though the sense and affliction of that Loss may differ much, according to the different capacities Men were in to obtain that Life,
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For in this respect the Loss of Eternal Life will be more tolerable (as our Saviour saith) for Sodom and Gomorrah, for Tyre and Sidon, that never had the like means of Salvation (though they were not excluded from all means or possibility thereof) then it will be for Bethsaida or Capernaum. And so it will be proportionably,
For in this respect the Loss of Eternal Life will be more tolerable (as our Saviour Says) for Sodom and Gomorrah, for Tyre and Sidon, that never had the like means of Salvation (though they were not excluded from all means or possibility thereof) then it will be for Bethsaida or Capernaum. And so it will be proportionably,
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and therefore cannot be guilty of Rejecting or Neglecting them, I say, it is not possible for any such Person to fall under the same Degrees of that necessary Punishment of the never-dying Worm,
and Therefore cannot be guilty of Rejecting or Neglecting them, I say, it is not possible for any such Person to fallen under the same Degrees of that necessary Punishment of the never-dying Worm,
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This natural punishment of the Afflicted, or afflicting Conscience, for the same Reason must needs be abated also to him, that hath done some Good works of Charity in this Life,
This natural punishment of the Afflicted, or afflicting Conscience, for the same Reason must needs be abated also to him, that hath done Some Good works of Charity in this Life,
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because his Conscience cannot charge him, at the same rate, as it must needs do him, that hath totally neglected them, under an equal or larger Ability.
Because his Conscience cannot charge him, At the same rate, as it must needs do him, that hath totally neglected them, under an equal or larger Ability.
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It is a most excellent glorious Work, which he hath wrought, the Effect of which is, that God will free him, on whom this Change is wrought, from Death eternal,
It is a most excellent glorious Work, which he hath wrought, the Effect of which is, that God will free him, on whom this Change is wrought, from Death Eternal,
and reward the Charity of him that hath wrought that good Work, with the free Discharge of whatsoever sins he hath formerly been guilty of, but hath now repented of.
and reward the Charity of him that hath wrought that good Work, with the free Discharge of whatsoever Sins he hath formerly been guilty of, but hath now repented of.
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See the same Authors Annotation upon the Text. This Sense is agreeable to the words of the Prophet Daniel, Dan. 12.3. They that turn many to Righteousness, shall shine as the Stars for ever, viz. in Heavenly Glory, which necessarily implyes a Remission of their sins.
See the same Authors Annotation upon the Text. This Sense is agreeable to the words of the Prophet daniel, Dan. 12.3. They that turn many to Righteousness, shall shine as the Stars for ever, viz. in Heavenly Glory, which necessarily Implies a Remission of their Sins.
And why the zealous Endeavouring to convert sinners from the Error, i. e. evil of their Way should be available to procure the Covering of a multitude of sins, in him that makes it his care and study so to do, a very good Reason may be given from the nature of the Act, which imports one of the best Testimonies of Repentance that can be.
And why the zealous Endeavouring to convert Sinners from the Error, i. e. evil of their Way should be available to procure the Covering of a multitude of Sins, in him that makes it his care and study so to do, a very good Reason may be given from the nature of the Act, which imports one of the best Testimonies of Repentance that can be.
In that Penetential Psalm, wherein David sues to Almighty God, for the Pardon of his gross sins of Murder and Adultery, he urges this as a Motive towards the obtaining of his Request, Psal. 5.13. Then will I teach Transgressors thy Ways, and sinners shall be converted unto Thee.
In that Penitential Psalm, wherein David sues to Almighty God, for the Pardon of his gross Sins of Murder and Adultery, he urges this as a Motive towards the obtaining of his Request, Psalm 5.13. Then will I teach Transgressors thy Ways, and Sinners shall be converted unto Thee.
So did Abner design to make his peace with King David, after his professed Enmity and Rebellion first by Promising to serve him for the time to come in his own Person,
So did Abner Design to make his peace with King David, After his professed Enmity and Rebellion First by Promising to serve him for the time to come in his own Person,
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And that the Practice of this great vertue of Charity, in other Instances, as well as this of endeavouring to Convert sinners from their evil Ways, is the best Means of Satisfaction to God,
And that the Practice of this great virtue of Charity, in other Instances, as well as this of endeavouring to Convert Sinners from their evil Ways, is the best Means of Satisfaction to God,
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CHAP. III. HAving thus sufficiently illustrated that Sense of the Text, which seemeth to me most probable, I am sensible of the Necessity of a further Confirmation thereof.
CHAP. III. HAving thus sufficiently illustrated that Sense of the Text, which seems to me most probable, I am sensible of the Necessity of a further Confirmation thereof.
Wherein I think this Demand should not be denied me by any Indifferent Judge; namely; That if the Doctrine collected from this Interpretation, be proved to be True;
Wherein I think this Demand should not be denied me by any Indifferent Judge; namely; That if the Doctrine collected from this Interpretation, be proved to be True;
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and sufficiently Confirmable from other Scriptures, this Interpretation hath a fair advantage of Preference before the other, from the before noted Scope of the Context,
and sufficiently Confirmable from other Scriptures, this Interpretation hath a fair advantage of Preference before the other, from the before noted Scope of the Context,
And therefore towards the better satisfaction of some prejudiced Readers (whose Objections shall be considered in due place) it will be necessary to shew the undeniable Truth of this Doctrine, from other Texts of both Testaments, which for their Number are far more than are absolutely necessary for the Confirmation of any Doctrine.
And Therefore towards the better satisfaction of Some prejudiced Readers (whose Objections shall be considered in due place) it will be necessary to show the undeniable Truth of this Doctrine, from other Texts of both Testaments, which for their Number Are Far more than Are absolutely necessary for the Confirmation of any Doctrine.
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Nor should I think it reasonable to quote so many of them, as I shall do, were it not, that by the same Labour, I hope, not only to demonstrate the Truth of this Doctrine,
Nor should I think it reasonable to quote so many of them, as I shall do, were it not, that by the same Labour, I hope, not only to demonstrate the Truth of this Doctrine,
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but also to promote the Practice of the Apostles Exhortation upon this singular Motive, added to many others, which fall not within the compass of this Text. I say, that by the many Texts (by which I hope to make it appear, that Charity to our Neighbours for Gods sake,
but also to promote the Practice of the Apostles Exhortation upon this singular Motive, added to many Others, which fallen not within the compass of this Text. I say, that by the many Texts (by which I hope to make it appear, that Charity to our Neighbours for God's sake,
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and with respect to his Will and good Pleasure, is so much conducible to the Pardon of our sins,) the Practice of this Vertue, will also appear more advisable to them, that are least disposed to it,
and with respect to his Will and good Pleasure, is so much conducible to the Pardon of our Sins,) the Practice of this Virtue, will also appear more advisable to them, that Are least disposed to it,
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And whereas most of the Texts, which I shall alledge to this Purpose, do seem to speak of a full and final Remission of all sins at the Day of Judgment I suppose it will be easily yielded by the Argument from the Greater to the Less, that if Charity be available for Deliverance from the Eternal punishment of the Life to come, it may well be concluded, it may also avail for a Redemption from Temporal punishments in this Life, (which are justly to be feared) or for an Abatement.
And whereas most of the Texts, which I shall allege to this Purpose, do seem to speak of a full and final Remission of all Sins At the Day of Judgement I suppose it will be Easily yielded by the Argument from the Greater to the Less, that if Charity be available for Deliverance from the Eternal punishment of the Life to come, it may well be concluded, it may also avail for a Redemption from Temporal punishments in this Life, (which Are justly to be feared) or for an Abatement.
By which Text it appears plainly, that the Truth of that Sense of St. Peters words, which I plead for, is no other then a just Consequence of the other, more commonly received.
By which Text it appears plainly, that the Truth of that Sense of Saint Peter's words, which I plead for, is no other then a just Consequence of the other, more commonly received.
That if it be true, that Charity will cover a Multitude of sins in other Men, it will also procure the same Effect to the Charitable Person, that is, cover a Multitude of sins in him, he that forgives shall be forgiven.
That if it be true, that Charity will cover a Multitude of Sins in other Men, it will also procure the same Effect to the Charitable Person, that is, cover a Multitude of Sins in him, he that forgives shall be forgiven.
namely, that our sins may be forgiven, Mar. 11.25. When ye stand praying, forgive, if ye have ought against any, that your Father which is in Heaven may forgive you your Trespasses:
namely, that our Sins may be forgiven, Mar. 11.25. When you stand praying, forgive, if you have ought against any, that your Father which is in Heaven may forgive you your Trespasses:
That which our Saviour himself directs us to do for this End, may it not be done by us to that End? And is it not confidently to be believed to be Effectual and Available thereunto? And is not the same Effect as manifestly implyed in that Prayer which our Saviour hath taught us? Forgive us our Debts, i. e.
That which our Saviour himself directs us to do for this End, may it not be done by us to that End? And is it not confidently to be believed to be Effectual and Available thereunto? And is not the same Effect as manifestly employed in that Prayer which our Saviour hath taught us? Forgive us our Debts, i. e.
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namely, A Motive used by our Saviours direction to promote the Effect of our Petition, confirmed by an express Promise, Luke 6.37. Forgive, and ye shall be forgiven.
namely, A Motive used by our Saviors direction to promote the Effect of our Petition, confirmed by an express Promise, Lycia 6.37. Forgive, and you shall be forgiven.
Add to this from the beginning of the same Sermon of our Blessed Saviour, Mat. 5.7. Blessed are the Mercifull, for they shall obtain Mercy, and as Mercy in us is a Branch of Charity;
Add to this from the beginning of the same Sermon of our Blessed Saviour, Mathew 5.7. Blessed Are the Merciful, for they shall obtain Mercy, and as Mercy in us is a Branch of Charity;
These Sentences of our Blessed Saviour, together with divers others to the same Purpose, I suppose might be alluded to by St. James in that Saying, Jam. 2.13. For he shall have Judgement without Mercy, that hath shewed no Mercy, and Mercy rejoyceth against Judgement.
These Sentences of our Blessed Saviour, together with diverse Others to the same Purpose, I suppose might be alluded to by Saint James in that Saying, Jam. 2.13. For he shall have Judgement without Mercy, that hath showed no Mercy, and Mercy Rejoiceth against Judgement.
before and after these Words, which apparently speaks of such Mercy and Charity, as is to be exercised by Men toward their Brethren, which being also the undoubted Meaning of the Word in this Verse;
before and After these Words, which apparently speaks of such Mercy and Charity, as is to be exercised by Men towards their Brothers, which being also the undoubted Meaning of the Word in this Verse;
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So in the second Branch, the same word Mercy, may have respect both to the Mercy of God (as many Good Divines have interpreted it) and to the Mercy of men.
So in the second Branch, the same word Mercy, may have respect both to the Mercy of God (as many Good Divines have interpreted it) and to the Mercy of men.
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and Mercy in men, that by Divine Acceptance qualifies them for that Mercy of God. This Sentence of St. James, in both Parts of it, stands fully confirmed by that NONLATINALPHABET,
and Mercy in men, that by Divine Acceptance Qualifies them for that Mercy of God. This Sentence of Saint James, in both Parts of it, Stands Fully confirmed by that,
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There's Judgment without Mercy, and the Reason of it follows, For I was an Hungred and ye Fed me not, I was Thirsty and ye gave me no Drink, Naked and ye Clothed me not, &c. In as much as ye did it not to these little ones, ye did it not to me.
There's Judgement without Mercy, and the Reason of it follows, For I was an Hungered and you Fed me not, I was Thirsty and you gave me not Drink, Naked and you Clothed me not, etc. In as much as you did it not to these little ones, you did it not to me.
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Then shall the King say unto them on the Right hand, come ye Blessed of my Father, receive the Kingdom prepared for you from the Foundation of the World;
Then shall the King say unto them on the Right hand, come you Blessed of my Father, receive the Kingdom prepared for you from the Foundation of the World;
For I was an Hungred and ye gave me Meat, I was Thirsty, and ye gave me Drink, &c. That is, by his own Interpretation, ver. 40. In as much as ye have done it unto one of the least of my Brethren (being also your Brethren) you have done it unto me.
For I was an Hungered and you gave me Meat, I was Thirsty, and you gave me Drink, etc. That is, by his own Interpretation, ver. 40. In as much as you have done it unto one of the least of my Brothers (being also your Brothers) you have done it unto me.
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Where 'tis to be noted, how the Mercifull Man hath not only his sins covered, for which he might have been Condemned, but is advanced to a state of Glory,
Where it's to be noted, how the Merciful Man hath not only his Sins covered, for which he might have been Condemned, but is advanced to a state of Glory,
In each part of this Description of the distributive Justice, or Judgement of God in the latter day, a common Synechdoche of the Part for the Whole, must be understood, that is, in the Assignment of the respective Reasons of the contrary Judgements of Absolution and Condemnation.
In each part of this Description of the distributive justice, or Judgement of God in the latter day, a Common Synecdoche of the Part for the whole, must be understood, that is, in the Assignment of the respective Reasons of the contrary Judgments of Absolution and Condemnation.
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But since it hath pleased our Saviour, who is himself to be Judge at that day, to specifie these two opposite Practises as the only Instances of the reason of his future Judgement, we have sufficient ground to conclude, that they will be especially,
But since it hath pleased our Saviour, who is himself to be Judge At that day, to specify these two opposite Practises as the only Instances of the reason of his future Judgement, we have sufficient ground to conclude, that they will be especially,
The same Synechdoche of the Part for the Whole, necessary to be understood in the words of our Saviour, which we have last mentioned, is no less necessary to be understood in all Promises of the same Reward to any particular Vertue,
The same Synecdoche of the Part for the whole, necessary to be understood in the words of our Saviour, which we have last mentioned, is no less necessary to be understood in all Promises of the same Reward to any particular Virtue,
or Holiness, as comprehends the Habit and Disposition at least of all Goodness, and as is perfectly inconsistent with a total privation of any Real Vertue.
or Holiness, as comprehends the Habit and Disposition At least of all goodness, and as is perfectly inconsistent with a total privation of any Real Virtue.
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Although that single Vertue, however imperfect, and insincere, might possibly abate the degrees of Punishment, for the want of the rest, as hath been inti••••ed before.
Although that single Virtue, however imperfect, and insincere, might possibly abate the Degrees of Punishment, for the want of the rest, as hath been inti••••ed before.
Because, as there is no such necessary Connexion of all sorts of Vices, (as there is of Vertues) some of which are contrary and inconsistent with some others;
Because, as there is no such necessary Connexion of all sorts of Vices, (as there is of Virtues) Some of which Are contrary and inconsistent with Some Others;
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So in the last judgement, if a Man be able to plead, (as many will be) that they were no Idolaters, Whoremasters, Theeves, or other sorts of Criminals:
So in the last judgement, if a Man be able to plead, (as many will be) that they were no Idolaters, Whoremasters, Thieves, or other sorts of Criminals:
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What could our blessed Lord mean by this negative manner of describing his future Judgement but to warn all People of that vulgar Deceit, which they are so apt to fall into, that not being guilty of doing any body any wrong or harm (wherein also they judge very partially, upon gross and false Accounts, without any regard to the many and great Injuries of the Heart and Tongue,) they must needs be excused at the Last Day.
What could our blessed Lord mean by this negative manner of describing his future Judgement but to warn all People of that Vulgar Deceit, which they Are so apt to fallen into, that not being guilty of doing any body any wrong or harm (wherein also they judge very partially, upon gross and false Accounts, without any regard to the many and great Injuries of the Heart and Tongue,) they must needs be excused At the Last Day.
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Nevertheless I shall proceed to the Allegation of a competent number of other Texts to the same purpose, which I judge to be partly necessary for the Conviction of a strong Prejudice against this Doctrine in the minds of many Good People amongst us,
Nevertheless I shall proceed to the Allegation of a competent number of other Texts to the same purpose, which I judge to be partly necessary for the Conviction of a strong Prejudice against this Doctrine in the minds of many Good People among us,
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and partly usefull for the more effectual perswasion of all People to the study and practice of this Vertue, which the Apostle recommends to us with such an Emphatical mark of Efficacy.
and partly useful for the more effectual persuasion of all People to the study and practice of this Virtue, which the Apostle recommends to us with such an Emphatical mark of Efficacy.
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NONLATINALPHABET, &c. before all things have fervent Charity: For Charity &c. And because the Texts already quoted have been taken out of the New Testament only,
, etc. before all things have fervent Charity: For Charity etc. And Because the Texts already quoted have been taken out of the New Testament only,
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But before I produce any particular Text, I must demand the Concession of this undeniable Proposition, viz. That all Promises of entrance into Everlasting Life or of Reward in Heaven, made to the exercise of this Vertue, do necessarily suppose and imply the Covering or Remission of sin,
But before I produce any particular Text, I must demand the Concession of this undeniable Proposition, viz. That all Promises of Entrance into Everlasting Life or of Reward in Heaven, made to the exercise of this Virtue, do necessarily suppose and imply the Covering or Remission of since,
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And it is no more possible for a Man to be Glorified without being Justified, than it is to enter into the Kingdom of Heaven without being saved from Hell.
And it is no more possible for a Man to be Glorified without being Justified, than it is to enter into the Kingdom of Heaven without being saved from Hell.
For so it must needs be, if it be spoken concerning the Final and •udicial Justification, which certainly is the most compleat and perfect Signification of that Word, Justification in S•ripture phrase, being generally (though not always) opposed to Condemnation in sensu forensi. As Rom. 8.33, 34. It is God that justifieth, who shall condemn? and Prov. 17.15.
For so it must needs be, if it be spoken Concerning the Final and •udicial Justification, which Certainly is the most complete and perfect Signification of that Word, Justification in S•ripture phrase, being generally (though not always) opposed to Condemnation in sensu forensi. As Rom. 8.33, 34. It is God that Justifieth, who shall condemn? and Curae 17.15.
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or not Condemnation, and yet not necessary to Justification is a perfect Contradiction, equal to the Saying, that Charity is necessary and not necessary to Justification;
or not Condemnation, and yet not necessary to Justification is a perfect Contradiction, equal to the Saying, that Charity is necessary and not necessary to Justification;
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and entrance into the Kingdom of Heaven, with the Possession of Everlasting rewards in that State, made to the habit and exercise of this Grace of Charity.
and Entrance into the Kingdom of Heaven, with the Possession of Everlasting rewards in that State, made to the habit and exercise of this Grace of Charity.
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In the Sermon upon the Mount, (besides the Texts already cited from thence) I shall instance in two others, Mat. 6.3, 4. But when thou doest thine Alms, let not thy Left hand know what thy Right hand doth, That thine Alms may be in Secret,
In the Sermon upon the Mount, (beside the Texts already cited from thence) I shall instance in two Others, Mathew 6.3, 4. But when thou dost thine Alms, let not thy Left hand know what thy Right hand does, That thine Alms may be in Secret,
Sell all that you have, and give Alms, providing your selves Baggs which wax not old, a Treasure in the Heavens that faileth not, where no Thief approacheth, neither Moth corrupteth.
Fell all that you have, and give Alms, providing your selves Bags which wax not old, a Treasure in the Heavens that Faileth not, where no Thief Approaches, neither Moth corrupteth.
To which Speech of our Saviour St. Paul doth undoubtedly allude, 1 Tim. 6.17, 18, 19. Charge them that are Rich in this world, that they do Good, that they be Rich in Good Works, ready to Distribute, willing to Communicate, laying up for themselves a good Foundation against the time to come, that they may lay hold on Eternal Life.
To which Speech of our Saviour Saint Paul does undoubtedly allude, 1 Tim. 6.17, 18, 19. Charge them that Are Rich in this world, that they do Good, that they be Rich in Good Works, ready to Distribute, willing to Communicate, laying up for themselves a good Foundation against the time to come, that they may lay hold on Eternal Life.
because the want of this Pardon destroys the Foundation of all Hope of Eternal Life. Another Text of the same importance is Luke 16.9. I say unto you, make to your selves Friends of the Mammon of Ʋnrighteousness, that when ye fail, they may receive you into Everlasting Habitations.
Because the want of this Pardon Destroys the Foundation of all Hope of Eternal Life. another Text of the same importance is Lycia 16.9. I say unto you, make to your selves Friends of the Mammon of Ʋnrighteousness, that when you fail, they may receive you into Everlasting Habitations.
and of the Reason, why they are called the Mammon of Ʋnrighteousness, or the unrighteous Mammon, ver. 11. a double Account may be given from the Context antecedent and consequent.
and of the Reason, why they Are called the Mammon of Ʋnrighteousness, or the unrighteous Mammon, ver. 11. a double Account may be given from the Context antecedent and consequent.
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The antecedent Context is a Parable of the Unjust Steward, that provided for his future Maintenance (when he was warn'd out of his Office) by cheating his Master,
The antecedent Context is a Parable of the Unjust Steward, that provided for his future Maintenance (when he was warned out of his Office) by cheating his Master,
Now the Words of our Saviour in the Text cited, being the application of that Parable, may seem to imply the reason of that Phrase, the manmon of unrighteousness, or the unrighteous mammon, to be taken from the unrighteousness, which is frequently used in the gaining, holding and using of Worldly Riches.
Now the Words of our Saviour in the Text cited, being the application of that Parable, may seem to imply the reason of that Phrase, the manmon of unrighteousness, or the unrighteous mammon, to be taken from the unrighteousness, which is frequently used in the gaining, holding and using of Worldly Riches.
For the word Riches is not in the Greek, but understood in the Adjective, NONLATINALPHABET, the true, from whence it appears, that the reason of that te•m unrighteousness, is not to be drawn only from the manner of gaining,
For the word Riches is not in the Greek, but understood in the Adjective,, the true, from whence it appears, that the reason of that te•m unrighteousness, is not to be drawn only from the manner of gaining,
or using Riches, but also from the proper nature, and just Value thereof, which being compared with the only true Riches, is found to be false, vain and deceitfull.
or using Riches, but also from the proper nature, and just Valve thereof, which being compared with the only true Riches, is found to be false, vain and deceitful.
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and hinder them from obtaining the true Riches; whence our Saviour calls them the deceitfulness of riches, and Mark 4.19. the deceitfulness of riches choketh the seed of the word.
and hinder them from obtaining the true Riches; whence our Saviour calls them the deceitfulness of riches, and Mark 4.19. the deceitfulness of riches choketh the seed of the word.
The word they, not relating necessarily to the word friends, but the Verb NONLATINALPHABET is rather to be understood impersonally, they may receive you, i. e.
The word they, not relating necessarily to the word Friends, but the Verb is rather to be understood impersonally, they may receive you, i. e.
yet that that is the thing meant (principally at least) by the first words, make to your selves friends of the Mammon of unrighteousness, no doubt can be made.
yet that that is the thing meant (principally At least) by the First words, make to your selves Friends of the Mammon of unrighteousness, no doubt can be made.
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And that being supposed to be the true Sence of those words, the thing which I observe is this, that the practice of Charity is directed by our Saviour, to be used to the end, that a Man may be received into the Heavenly Habitations,
And that being supposed to be the true Sense of those words, the thing which I observe is this, that the practice of Charity is directed by our Saviour, to be used to the end, that a Man may be received into the Heavenly Habitations,
and therefore, that it must needs be some way available to that end (as I shall afterwards shew more fully, in answer to the Objections made against this Doctrine) It being grossly absurd that any means should be directed to be used for any end, without supposing that it can be some way available thereunto.
and Therefore, that it must needs be Some Way available to that end (as I shall afterwards show more Fully, in answer to the Objections made against this Doctrine) It being grossly absurd that any means should be directed to be used for any end, without supposing that it can be Some Way available thereunto.
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And because the entrance into the Kingdom of Heaven, doth necessarily suppose the covering, or remission of sin, which being uncovered, is an Invincible Barr to that entrance, I infer, that this Charity must be also available to the removing of this Ban, that is, to the covering of sin.
And Because the Entrance into the Kingdom of Heaven, does necessarily suppose the covering, or remission of since, which being uncovered, is an Invincible Bar to that Entrance, I infer, that this Charity must be also available to the removing of this Ban, that is, to the covering of since.
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The word Men is not in the Greek Text, but the Verb being the third Person plural, NONLATINALPHABET signifies no more then they shall give, and is to be interpreted by the Passive Vercle of the singular Number, used in the beginning of the verse, NONLATINALPHABET it shall be given unto you.
The word Men is not in the Greek Text, but the Verb being the third Person plural, signifies no more then they shall give, and is to be interpreted by the Passive Vercle of the singular Number, used in the beginning of the verse, it shall be given unto you.
For to confine the Sense of the Text to the kindness of Men, or of God, to the Charitable Person only in this Life, is to abate the Liberality of the Promise, so emphatically expressed.
For to confine the Sense of the Text to the kindness of Men, or of God, to the Charitable Person only in this Life, is to abate the Liberality of the Promise, so emphatically expressed.
And temporal Reward must needs consist in the Enjoyment of some temporal Privilege, or Benefit which imports Coutradiction to the Privation thereof, which is part of the Punishment deserved by him.
And temporal Reward must needs consist in the Enjoyment of Some temporal Privilege, or Benefit which imports Coutradiction to the Privation thereof, which is part of the Punishment deserved by him.
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I shall mention but one Text more from the Mouth of our Saviour, and that, is Luke 11.41. But rather give Alms of such things as you have, and behold all things are clean unto you.
I shall mention but one Text more from the Mouth of our Saviour, and that, is Lycia 11.41. But rather give Alms of such things as you have, and behold all things Are clean unto you.
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The scope of which words most agreeable to the Context appears to be this, That whereas the Pharisees, by a superstitious Tradition did imagin, that it was necessary for them to wash their Hands before they did eat, to purge themselves from any Pollution, that might render them Unclean,
The scope of which words most agreeable to the Context appears to be this, That whereas the Pharisees, by a superstitious Tradition did imagine, that it was necessary for them to wash their Hands before they did eat, to purge themselves from any Pollution, that might render them Unclean,
A thing which by its Acceptance with God was fifted to procure his Parcon of all sin, that might render them unworthy of partaking of any of his Benefits.
A thing which by its Acceptance with God was fifted to procure his Parcon of all since, that might render them unworthy of partaking of any of his Benefits.
The only thing that could pollute them and those Creatures, which they were to receive, by Depriving them of the Blessing of God in the use of them was sin.
The only thing that could pollute them and those Creatures, which they were to receive, by Depriving them of the Blessing of God in the use of them was since.
But the giving of Alms, according to the Ability of the Giver (signified by the NONLATINALPHABET) doth indeed import something of a true and real Purification of the Heart,
But the giving of Alms, according to the Ability of the Giver (signified by the) does indeed import something of a true and real Purification of the Heart,
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John the Baptist preaching the Baptism of Repentance for the Remission of sins, presseth this upon his Auditory, that they should bring forth Bruits worthy of Repentance.
John the Baptist preaching the Baptism of Repentance for the Remission of Sins, Presseth this upon his Auditory, that they should bring forth Bruits worthy of Repentance.
And works of Mercy and Alms-giving being most eminent amongst Good Works, are by a common Synechdoche of the Part for the Whole, put for all Good Works.
And works of Mercy and Almsgiving being most eminent among Good Works, Are by a Common Synecdoche of the Part for the whole, put for all Good Works.
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And the whole business of Repentance is sometime described by them, as shall be shewn from several Texts of the Old Testament, which remain to be quoted in their due place.
And the Whole business of Repentance is sometime described by them, as shall be shown from several Texts of the Old Testament, which remain to be quoted in their due place.
Where St. Paul speaks of all sorts o• Meats, and other Creatures of God (as our Saviour doth in this Speech) declaring the Use of them to the Pure, i. e.
Where Saint Paul speaks of all sorts o• Meats, and other Creatures of God (as our Saviour does in this Speech) declaring the Use of them to the Pure, i. e.
That whereas St. Paul speaks of a general Purity, our Saviour expresseth the same thing Synechdochically, by a particular eminent Instance of Good Works, supposed to proceed from a common principle of Sanctification & Purity of Heart.
That whereas Saint Paul speaks of a general Purity, our Saviour Expresses the same thing Synecdochically, by a particular eminent Instance of Good Works, supposed to proceed from a Common principle of Sanctification & Purity of Heart.
To conclude my Animadversion upon the Text, that which our Saviour means is, as if he had said, to go about to cleanse the Body, without regard to the Soul, is vain and unprofitable.
To conclude my Animadversion upon the Text, that which our Saviour means is, as if he had said, to go about to cleanse the Body, without regard to the Soul, is vain and unprofitable.
as is the giving of Alms (supposed to be considerable in their Measure, and proportionable to the Ability of the Giver) all things (not forbidden by God) are clean,
as is the giving of Alms (supposed to be considerable in their Measure, and proportionable to the Ability of the Giver) all things (not forbidden by God) Are clean,
But if it be so, it plainly and fully confirms the Doctrine which I have in hand, viz. that Charity is a special and effectual means for the Covering of sin, which is all one with the Cleansing from the Guilt of it.
But if it be so, it plainly and Fully confirms the Doctrine which I have in hand, viz. that Charity is a special and effectual means for the Covering of since, which is all one with the Cleansing from the Gilded of it.
But some Protestant Expositor prejudiced against this Doctrine, have utterly changed the Sense of our Saviour in this Speech, which they will not allow to be designed by him for any Direction or Declaration of the means of Cleansing men from the Guilt of sin:
But Some Protestant Expositor prejudiced against this Doctrine, have utterly changed the Sense of our Saviour in this Speech, which they will not allow to be designed by him for any Direction or Declaration of the means of Cleansing men from the Gilded of since:
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but this Interpretation seems to be forced, as having no other Foundation, then the Prejudice of the Authors against the Doctrine which we are treating of, confirmed by this,
but this Interpretation seems to be forced, as having no other Foundation, then the Prejudice of the Authors against the Doctrine which we Are treating of, confirmed by this,
But content my self with our English Translation, most literally agreeable to the Greek Word NONLATINALPHABET, God is well pleased. Which word doth as truly,
But content my self with our English translation, most literally agreeable to the Greek Word, God is well pleased. Which word does as truly,
if he be any ways liable thereto, and whatsoever tends to the Averting his Displeasure, tends equally to the Averting the Punishment of sin, which is the Sense that I assert of St. Peters phrase of Covering of sins.
if he be any ways liable thereto, and whatsoever tends to the Averting his Displeasure, tends equally to the Averting the Punishment of since, which is the Sense that I assert of Saint Peter's phrase of Covering of Sins.
At present I shall only add a few more of equal Authority out of the Old Testament, beginning with that of Solomon Prov. 14.21. He that despiseth his neighbour sinneth, but he that hath mercy on the poor, happy is he.
At present I shall only add a few more of equal authority out of the Old Testament, beginning with that of Solomon Curae 14.21. He that despises his neighbour Sinneth, but he that hath mercy on the poor, happy is he.
Where we find the same Interpretation of the Text, in St. Peter, which is given by us, allowed by these Annotators, who are far enough from all suspicion of favour to any Popish Doctrines.
Where we find the same Interpretation of the Text, in Saint Peter, which is given by us, allowed by these Annotators, who Are Far enough from all suspicion of favour to any Popish Doctrines.
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Notwithstanding the same Interpreters do give the other Sence of St. Peters words only in their Notes upon that place, making them to relate to the sins of others, thereby making peace.
Notwithstanding the same Interpreters do give the other Sense of Saint Peter's words only in their Notes upon that place, making them to relate to the Sins of Others, thereby making peace.
and as they think, by the Apostle, which Objection hath been answered before. Now the forementioned Sence of the first Branch of the Text, Prov. 14.21.
and as they think, by the Apostle, which Objection hath been answered before. Now the forementioned Sense of the First Branch of the Text, Curae 14.21.
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given by the Annotator, doth determine the second, by way of opposition to the first, to signifie that Happiness which is promised to him that hath mercy on the poor, to consist in the non-imputation, covering, or remission of his sins.
given by the Annotator, does determine the second, by Way of opposition to the First, to signify that Happiness which is promised to him that hath mercy on the poor, to consist in the non-imputation, covering, or remission of his Sins.
The vulgar Latin reads redimitur, is redeemed, Junius and Tremellius, expiatur, is expiate•, agreeable to the proper signification of the Hebrew word NONLATINALPHABET, from NONLATINALPHABET, placavit, expiavit, so the meaning of the words is, that by the practice of these Vertues, the Pardon of sin is impetrated, or obtained.
The Vulgar Latin reads redimitur, is redeemed, Junius and Tremellius, expiatur, is expiate•, agreeable to the proper signification of the Hebrew word, from, placavit, expiavit, so the meaning of the words is, that by the practice of these Virtues, the Pardon of since is impetrated, or obtained.
But because the admission of it imports an irrefragable confirmation of the Doctrine, which we labour to defend, some Interpreters out of meer prejudice against that Doctrine, have found out another meaning of the words, affording no manner of favour to this conclusion.
But Because the admission of it imports an irrefragable confirmation of the Doctrine, which we labour to defend, Some Interpreters out of mere prejudice against that Doctrine, have found out Another meaning of the words, affording no manner of favour to this conclusion.
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and not at all to Men ▪ making the Sence to be, that iniquity is purged by the Mercy and Truth of God, without any respect to those Vertues, as practised by Men.
and not At all to Men ▪ making the Sense to be, that iniquity is purged by the Mercy and Truth of God, without any respect to those Virtues, as practised by Men.
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Wherefore O King, let my counsel be acceptable unto thee, and break off thy sins by righteousness, (or by Alms, as the word is there rendred by many learned Translators,
Wherefore Oh King, let my counsel be acceptable unto thee, and break off thy Sins by righteousness, (or by Alms, as the word is there rendered by many learned Translators,
where to let pass the contest about the Translation of the Verb, NONLATINALPHABET, whether it ought to be as we have it, according to other Protestant Translations, break off, or as it is in the Septuagint, vulgar Latin, Syriack, Arabick,
where to let pass the contest about the translation of the Verb,, whither it ought to be as we have it, according to other Protestant Translations, break off, or as it is in the septuagint, Vulgar Latin, Syriac, Arabic,
and very many other Translators, redeem thine iniquity, it is evident that the Prophets counsel to the King was given to the end, that he might obtain some remission of his sin,
and very many other Translators, Redeem thine iniquity, it is evident that the prophets counsel to the King was given to the end, that he might obtain Some remission of his since,
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And the matter of that counsel consisting in the practice of Charity, it is likewise evident, that in the judgement of the Prophet, such Charity is a thing available to that end, otherwise his counsel was vain, and unprofitable.
And the matter of that counsel consisting in the practice of Charity, it is likewise evident, that in the judgement of the Prophet, such Charity is a thing available to that end, otherwise his counsel was vain, and unprofitable.
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The like counsel is given by the Prophet Isaiah Chap. 1.16, 17, 18. verses, to the people of Judah, after a severe remonstrance of Gods displeasure, threatning their Destruction, and rejecting their hypocritical services.
The like counsel is given by the Prophet Isaiah Chap. 1.16, 17, 18. Verses, to the people of Judah, After a severe remonstrance of God's displeasure, threatening their Destruction, and rejecting their hypocritical services.
If these words uttered by the Prophet in the name of the Lord, do not confirm that Sense of the Apostle which we contest for, I know not what words will do it.
If these words uttered by the Prophet in the name of the Lord, do not confirm that Sense of the Apostle which we contest for, I know not what words will do it.
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He that is not abundantly satisfied with the Evidence of these Texts of the New and Old Testament, may see more to the same purpose, Psal. 41.1. Isai. •8.
He that is not abundantly satisfied with the Evidence of these Texts of the New and Old Testament, may see more to the same purpose, Psalm 41.1. Isaiah •8.
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from the 7t• verse to the 12th. Ezek. 18.7. Mic. 6.8. Luke 19.8, 9. And when he hath considered these Canonical Texts, he may cast his eye upon two or three Apocryphals, Tob. 4.7, 8, 9, 10, 11. and Chap. 12.9. For Alms doth deliver from death, and shall purge away all sin. Ecclesiasticus 3.30. Water will quench a flaming fire, and Alms maketh an Atonement for sin.
from the 7t• verse to the 12th. Ezekiel 18.7. Mic. 6.8. Lycia 19.8, 9. And when he hath considered these Canonical Texts, he may cast his eye upon two or three Apocryphals, Tob. 4.7, 8, 9, 10, 11. and Chap. 12.9. For Alms does deliver from death, and shall purge away all since. Ecclesiasticus 3.30. Water will quench a flaming fire, and Alms makes an Atonement for since.
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The authority of these Texts, doth not so much test upon the particular Authors, as upon the general Sense of the Jewish Church, which they are justly presumed to deliver especially while their Doctrine is found so agreeable to the Canonical Scriptures, which were the Rule of their Faith.
The Authority of these Texts, does not so much test upon the particular Authors, as upon the general Sense of the Jewish Church, which they Are justly presumed to deliver especially while their Doctrine is found so agreeable to the Canonical Scriptures, which were the Rule of their Faith.
CHAP IV. HAving now sufficiently (as we think) confirmed the General Doctrine, founded upon this Text of St. Peter: we are to proceed according to our promise to the answering some Objections, which have been or may be made against this Sence of the words.
CHAP IV. HAving now sufficiently (as we think) confirmed the General Doctrine, founded upon this Text of Saint Peter: we Are to proceed according to our promise to the answering Some Objections, which have been or may be made against this Sense of the words.
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I. Objection. Namely, that these words of the Apostle are quoted, or borrowed from a Proverb of Solomons, Prov. 10.12. Hatred stirreth up strife, but love covereth all sins.
I Objection. Namely, that these words of the Apostle Are quoted, or borrowed from a Proverb of Solomons, Curae 10.12. Hatred stirs up strife, but love Covereth all Sins.
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Answer. To this may be answered. 1. That it is no way evident, that the Apostle did intend any quotation of that Proverb, there being no such intimation thereof in this Text,
Answer. To this may be answered. 1. That it is no Way evident, that the Apostle did intend any quotation of that Proverb, there being no such intimation thereof in this Text,
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as is usual in other quotations out of the Old Testament, by those words, as it is written, or the like, used by this same Apostle in this Epistle, Chap. 1.16. Because it is written, be ye Holy, as I am Holy.
as is usual in other quotations out of the Old Testament, by those words, as it is written, or the like, used by this same Apostle in this Epistle, Chap. 1.16. Because it is written, be you Holy, as I am Holy.
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And as it is evident, that he doth not quote the whole Proverb, whiles he leaves out the first part, Hatred stirreth up strife; so, that he doth not cite the second part verbatim, is plain, by comparing the Texts.
And as it is evident, that he does not quote the Whole Proverb, while he leaves out the First part, Hatred stirs up strife; so, that he does not Cite the second part verbatim, is plain, by comparing the Texts.
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Whereof one saith, love covereth all sins, the other only a multitude of sins. But in the Septuagint, which is generally followed in quotations out of the Old Testament, in the New, a far greater difference is found, NONLATINALPHABET.
Whereof one Says, love Covereth all Sins, the other only a multitude of Sins. But in the septuagint, which is generally followed in quotations out of the Old Testament, in the New, a Far greater difference is found,.
Suppose that the Apostle did allude unto the words of that Proverb (as is not improbable) it doth not therefore follow that he intended the same Sence, it being very usual with our Saviour himself,
Suppose that the Apostle did allude unto the words of that Proverb (as is not improbable) it does not Therefore follow that he intended the same Sense, it being very usual with our Saviour himself,
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and the Evangelists and Apostles, by way of accommodation, to make use of Texts and Sayings in the Old Testament, in a different Sence from that which did belong to them there. As in Mat. 2.15. and 23. 2 Cor. 8.15. and elsewhere frequently.
and the Evangelists and Apostles, by Way of accommodation, to make use of Texts and Sayings in the Old Testament, in a different Sense from that which did belong to them there. As in Mathew 2.15. and 23. 2 Cor. 8.15. and elsewhere frequently.
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2. Objection. But another main Objection, and that which is most like to be insisted upon against this Interpretation, is, that it seems to favour the Popish Doctrines of Merit, Satisfaction and Justification by Works,
2. Objection. But Another main Objection, and that which is most like to be insisted upon against this Interpretation, is, that it seems to favour the Popish Doctrines of Merit, Satisfaction and Justification by Works,
The covering and pardon of sin, is the Effect of Gods grace granted only upon the consideration of Christs death, upon condition of a true Faith in him wrought by the Spirit of God through the hearing of the Gospel.
The covering and pardon of since, is the Effect of God's grace granted only upon the consideration of Christ death, upon condition of a true Faith in him wrought by the Spirit of God through the hearing of the Gospel.
Nor is the free grace of God, or the sufficiency of that Expiation, or Satisfaction which was made by the death of Christ, any more abated by this Doctrine,
Nor is the free grace of God, or the sufficiency of that Expiation, or Satisfaction which was made by the death of christ, any more abated by this Doctrine,
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2. The words Merit and Satisfaction, are known to have been familiarly used, in reference to Good Works, by the most ancient of the Latin Fathers, and particularly by St. Cyprian (one of the most Primitive) in a Catholick Orthodox Sense.
2. The words Merit and Satisfaction, Are known to have been familiarly used, in Referente to Good Works, by the most ancient of the Latin Father's, and particularly by Saint Cyprian (one of the most Primitive) in a Catholic Orthodox Sense.
And Justification by Works is certainly as true in St. James 's Sence, as 'tis false in St. Pauls. The late Controversies that have been concerning these Points, do not so much respect the words,
And Justification by Works is Certainly as true in Saint James is Sense, as it's false in Saint Paul's. The late Controversies that have been Concerning these Points, do not so much respect the words,
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as the extravagant Sense, that hath been put upon them by the Schoolmen, who have intangled and corrupted a great part of Christian Doctrine, by their misinterpreting the Fathers:
as the extravagant Sense, that hath been put upon them by the Schoolmen, who have entangled and corrupted a great part of Christian Doctrine, by their Misinterpreting the Father's:
For to say, that this Grace is granted without any Condition or Qualification of the Receiver, is, in my Judgment, to deny a great part of the Scriptures,
For to say, that this Grace is granted without any Condition or Qualification of the Receiver, is, in my Judgement, to deny a great part of the Scriptures,
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So the Punishment we are liable to for neglecting our Duty, or acting contrary thereunto in our Evil doings, is another Debt, by our Saviours account signified to us in that Form of Prayer which he hath taught us to use:
So the Punishment we Are liable to for neglecting our Duty, or acting contrary thereunto in our Evil doings, is Another Debt, by our Saviors account signified to us in that From of Prayer which he hath taught us to use:
But it is altogether unreasonable one Debt can be discharged by the Payment of another, especially when the Payment falls so much short of the old Debt,
But it is altogether unreasonable one Debt can be discharged by the Payment of Another, especially when the Payment falls so much short of the old Debt,
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Nevertheless God of his Free Grace hath promised the Remission of sin, upon certain Conditions declared in his Word, amongst which, this of Charity is one, that by a common Synechdoche of a Part for the Whole, includes all the rest.
Nevertheless God of his Free Grace hath promised the Remission of since, upon certain Conditions declared in his Word, among which, this of Charity is one, that by a Common Synecdoche of a Part for the whole, includes all the rest.
And whereas in the New Testament Faith in Christ is more commonly propounded, as the Condition of Justification, importing the Remission of sin, it is to be considered, that this Faith is so far from excluding Charity, that it is expressly said to include it, by St. Paul himself, the supposed Author of the Doctrine of Justification by Faith without Works, Gal. 5.6. For in Christ Jesus neither Circumcision availeth any thing, nor Ʋncircumcision, but Faith which worketh by Love.
And whereas in the New Testament Faith in christ is more commonly propounded, as the Condition of Justification, importing the Remission of since, it is to be considered, that this Faith is so Far from excluding Charity, that it is expressly said to include it, by Saint Paul himself, the supposed Author of the Doctrine of Justification by Faith without Works, Gal. 5.6. For in christ jesus neither Circumcision availeth any thing, nor Ʋncircumcision, but Faith which works by Love.
NONLATINALPHABET, whether the word NONLATINALPHABET, be to be understood in a Passive sense, (as most commonly it is elsewhere in Scripture, and in other Books:
, whither the word, be to be understood in a Passive sense, (as most commonly it is elsewhere in Scripture, and in other Books:
and as it is here rendred by the Syriack Translator, and so meaning that Faith is actuated, perfected, and made effectual by Love) or in the Active sense,
and as it is Here rendered by the Syriac Translator, and so meaning that Faith is actuated, perfected, and made effectual by Love) or in the Active sense,
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The Active sense of the Word, as well as the Passive, serving to declare the true Nature and Notion of a Justifying Faith to be Energetical and Practical, i. e.
The Active sense of the Word, as well as the Passive, serving to declare the true Nature and Notion of a Justifying Faith to be Energetical and Practical, i. e.
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and needs not to be restrained to the particular NONLATINALPHABET, or extraordinary Gift of the Faith of Miracles, whereof he speaks in the former Chapter ver. 12. To this Purpose St. James Chap. 2.22. saith, Faith is made perfect by Works;
and needs not to be restrained to the particular, or extraordinary Gift of the Faith of Miracles, whereof he speaks in the former Chapter for. 12. To this Purpose Saint James Chap. 2.22. Says, Faith is made perfect by Works;
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as appears by the Context, from verse the 13. to the 18. And whereas he saith, Faith is made perfect by Works, he speaks not only of a Gradual Perfection,
as appears by the Context, from verse the 13. to the 18. And whereas he Says, Faith is made perfect by Works, he speaks not only of a Gradual Perfection,
and sincerity of Faith, as appears by that repeated Sentence, both before and after these Words, ver. 17. Faith without Works is dead, and ver. 26. As the Body without the Spirit is dead;
and sincerity of Faith, as appears by that repeated Sentence, both before and After these Words, ver. 17. Faith without Works is dead, and ver. 26. As the Body without the Spirit is dead;
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Whether by the Spirit he means the Breath (as some take it, because the word NONLATINALPHABET, Spiritus, sometime signifies no more) or rather the Soul, which is the most usual Sense of the word in Scripture, the Meaning comes all to one, signifying, that an idle or fruitless Faith hath no more of Spiritual Life or Reality in it,
Whither by the Spirit he means the Breath (as Some take it, Because the word, Spiritus, sometime signifies no more) or rather the Soul, which is the most usual Sense of the word in Scripture, the Meaning comes all to one, signifying, that an idle or fruitless Faith hath no more of Spiritual Life or Reality in it,
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Indeed the true justifying, saving Faith in the practical Notion, which is the only true Notion of it, includes Charity, together with all other Good Works,
Indeed the true justifying, Saving Faith in the practical Notion, which is the only true Notion of it, includes Charity, together with all other Good Works,
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But the common Answer to these, and all other Texts produced to evince the Necessity of Charity and Good Works, to the Salvation of a sinner, is, that they prove only a necessity of Presence and Concomitancy, or at most a necessity of Consequence, not of Efficacy, that is, that this Necessity doth not respect the End or Effect of Faith, in the Justification or Salvation of the Believeer,
But the Common Answer to these, and all other Texts produced to evince the Necessity of Charity and Good Works, to the Salvation of a sinner, is, that they prove only a necessity of Presence and Concomitancy, or At most a necessity of Consequence, not of Efficacy, that is, that this Necessity does not respect the End or Effect of Faith, in the Justification or Salvation of the Believeer,
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the necessary Fruits whereof do consist in Love, Joy, Peace, Long-suffering, &c. which distinct Vertues, with their proper Works, do not contribute any thing to the Effect of our Justification,
the necessary Fruits whereof do consist in Love, Joy, Peace, Long-suffering, etc. which distinct Virtues, with their proper Works, do not contribute any thing to the Effect of our Justification,
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as hath been seen, by many others, I am engaged to prove that Charity, and Good Works are necessary to the Justification of a sinner, that is, to the Remission of his sin, not only by way of Concomitancy,
as hath been seen, by many Others, I am engaged to prove that Charity, and Good Works Are necessary to the Justification of a sinner, that is, to the Remission of his since, not only by Way of Concomitancy,
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This I hope will be sufficiently done by the following Arguments, this one postulate or conclusion (which I suppose will not be denied) being first granted me, viz. That if any thing else beside the habit or act of Faith, considered as really distinct from other Christian Vertues or Acts, be effectual or available to the Remission of sin,
This I hope will be sufficiently done by the following Arguments, this one postulate or conclusion (which I suppose will not be denied) being First granted me, viz. That if any thing Else beside the habit or act of Faith, considered as really distinct from other Christian Virtues or Acts, be effectual or available to the Remission of since,
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then ought nothing else to be done by us towards that end, because every such other act done to this end, would by this supposition be perfectly vain and unreasonable,
then ought nothing Else to be done by us towards that end, Because every such other act done to this end, would by this supposition be perfectly vain and unreasonable,
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But this is directly contrary to our Saviours Precept in that Form of Prayer, which he hath taught us to use, wherein we are directed to pray, that God will forgive us our trespasses, as we forgive them that trespass against us.
But this is directly contrary to our Saviors Precept in that From of Prayer, which he hath taught us to use, wherein we Are directed to pray, that God will forgive us our Trespasses, as we forgive them that trespass against us.
And contrary to the advice of St. Peter to Simon Magus, Acts 8.22. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.
And contrary to the Advice of Saint Peter to Simon Magus, Acts 8.22. repent Therefore of this thy wickedness, and pray God, if perhaps the Thought of thine heart may be forgiven thee.
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Where 'tis observable, that whiles two other things are prescribed by the Apostle to be done, in order to the remission of sin, viz. to repent, and to be baptized, no mention is made of Faith, other then is included in those words, be baptized in the name of Jesus Christ, which do indeed necessarily imply the act of Faith.
Where it's observable, that while two other things Are prescribed by the Apostle to be done, in order to the remission of since, viz. to Repent, and to be baptised, no mention is made of Faith, other then is included in those words, be baptised in the name of jesus christ, which do indeed necessarily imply the act of Faith.
But besides this Baptism, which is one thing required to be done for the remission of sins, Repentance also, which is another thing, is expressly required, as necessary to this end:
But beside this Baptism, which is one thing required to be done for the remission of Sins, Repentance also, which is Another thing, is expressly required, as necessary to this end:
not in that Text only, but in an hundred others of both Testaments, from whence it is that this remission of sin is mentioned as the signal effect of Repentance, Mark 1.4. Luke 3.3. John is said to have preached the Baptism of Repentance for the Remission of sin.
not in that Text only, but in an hundred Others of both Testaments, from whence it is that this remission of since is mentioned as the signal Effect of Repentance, Mark 1.4. Lycia 3.3. John is said to have preached the Baptism of Repentance for the Remission of since.
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And in the Conjunction of these two things, the Sum of the Gospel to be preached to all Nations, is comprised by our Saviour in St. Luke, chap. 24.47. That Repentance and Remission of sin should be preached in his Name to all Nations.
And in the Conjunction of these two things, the Sum of the Gospel to be preached to all nations, is comprised by our Saviour in Saint Lycia, chap. 24.47. That Repentance and Remission of since should be preached in his Name to all nations.
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either that Repentance is the same thing with that Faith, which abstracts from Works, as an Act really distinct from them all, which is a plain Contradiction:
either that Repentance is the same thing with that Faith, which abstracts from Works, as an Act really distinct from them all, which is a plain Contradiction:
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or that something besides Faith, and really distinct from it, is effectual and available to the Remission of sins, which is the thing that was to be demonstrated.
or that something beside Faith, and really distinct from it, is effectual and available to the Remission of Sins, which is the thing that was to be demonstrated.
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Thus I have named two Things besides Faith, which are generally necessary to Remission of sin, viz. Prayer and Repentance. Whereunto might be added the practice of Fasting, Mourning, Humiliation,
Thus I have nam two Things beside Faith, which Are generally necessary to Remission of since, viz. Prayer and Repentance. Whereunto might be added the practice of Fasting, Mourning, Humiliation,
I forbear to cite the particular Texts, wherein these things are prescribed; because they are all but appendages, or parts of the general duty of Repentance.
I forbear to Cite the particular Texts, wherein these things Are prescribed; Because they Are all but appendages, or parts of the general duty of Repentance.
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and Prevalency, as they are justly presumed to have, by their declared acceptance with God, which is all the Efficacy that can be reasonably attributed to Faith it self.
and Prevalency, as they Are justly presumed to have, by their declared acceptance with God, which is all the Efficacy that can be reasonably attributed to Faith it self.
It being far from our meaning to exclude Faith from any necessary concurrence to this effect of Charity, that is to say, that Charity without Faith can cover sin.
It being Far from our meaning to exclude Faith from any necessary concurrence to this Effect of Charity, that is to say, that Charity without Faith can cover since.
Whereas the General Design and end of all conditional Promises, is to encourage, perswade, and move the Persons to whom they are made, to the performance of those Conditions and Acts which are recommended by the respective Promises, upon the hope of obtaining the promised Benefits, by those means.
Whereas the General Design and end of all conditional Promises, is to encourage, persuade, and move the Persons to whom they Are made, to the performance of those Conditions and Acts which Are recommended by the respective Promises, upon the hope of obtaining the promised Benefits, by those means.
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But this hope can have no foundation, without the believing, that the performance of those Conditions will be some ways effectual to the obtainment of these Benefits.
But this hope can have no Foundation, without the believing, that the performance of those Conditions will be Some ways effectual to the obtainment of these Benefits.
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But if the performance of such Acts and Conditions must be believed to contribute nothing at all to the obtainment of these Benefits, the forementioned Faith in the Promises, which is the only foundation of the hope, is utterly destroyed.
But if the performance of such Acts and Conditions must be believed to contribute nothing At all to the obtainment of these Benefits, the forementioned Faith in the Promises, which is the only Foundation of the hope, is utterly destroyed.
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or any other Christian Vertue, beside Faith, urged by such Motives as are no ways promoted by the Acts whereunto we are exhorted, are vain, and delusory.
or any other Christian Virtue, beside Faith, urged by such Motives as Are no ways promoted by the Acts whereunto we Are exhorted, Are vain, and delusory.
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or designed only to move Men to their Duties, as Testimonies of Gratitude or Thankfulness for those Benefits, which we receive only by Faith (as some late Divines would have them) they would indeed be reasonable upon that account.
or designed only to move Men to their Duties, as Testimonies of Gratitude or Thankfulness for those Benefits, which we receive only by Faith (as Some late Divines would have them) they would indeed be reasonable upon that account.
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or abusing our minds, and perverting our Faith, supposing that the doing of those things, whereto we are exhorted, can nothing avail us to those ends? What can such Exhortations signifie more then if a man should be perswaded to stretch forth his hands to behold the Glory of the Heavens,
or abusing our minds, and perverting our Faith, supposing that the doing of those things, whereto we Are exhorted, can nothing avail us to those ends? What can such Exhortations signify more then if a man should be persuaded to stretch forth his hands to behold the Glory of the Heavens,
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But the force of these Arguments is by many late Divines thought to be sufficiently avoided, by alledging, that although it be true, that Faith is the only thing, that is effectual to Justification,
But the force of these Arguments is by many late Divines Thought to be sufficiently avoided, by alleging, that although it be true, that Faith is the only thing, that is effectual to Justification,
1. Because there is a Necessity of presence, though not of efficacy, of those other Acts and Vertues, which are mentioned in the Promises and Exhortations.
1. Because there is a Necessity of presence, though not of efficacy, of those other Acts and Virtues, which Are mentioned in the Promises and Exhortations.
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And so Charity amongst other things may be a causa sine quâ non, of Salvation and remission of sin, in respect of its necessary presence together with Faith.
And so Charity among other things may be a causa sine quâ non, of Salvation and remission of since, in respect of its necessary presence together with Faith.
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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 to godliness brotherly kindness, and to brotherly kindness, charity, i. e. an universal Charity, extended to all men, as well as Christian Brethren.
and to godliness brotherly kindness, and to brotherly kindness, charity, i. e. an universal Charity, extended to all men, as well as Christian Brothers.
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yet the Sense of them is confessedly included in all readings) for so an entrance shall be given you abundantly, into the everlasting kingdom of our Lord and Saviour Jesus Christ.
yet the Sense of them is confessedly included in all readings) for so an Entrance shall be given you abundantly, into the everlasting Kingdom of our Lord and Saviour jesus christ.
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And hereby we know, that we are of the truth, and shall assure our hearts before him; So 1 Jo. 3.14. We know that we have passed from death unto Life, because we love the brethren.
And hereby we know, that we Are of the truth, and shall assure our hearts before him; So 1 John 3.14. We know that we have passed from death unto Life, Because we love the brothers.
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By these Texts, and many more of like Sense, it is evident that Charity is usefull to procure a mans assurance of those Benefits, which are supposed to be obtained by Faith only.
By these Texts, and many more of like Sense, it is evident that Charity is useful to procure a men assurance of those Benefits, which Are supposed to be obtained by Faith only.
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Another verbal evasion of all the Arguments which are produced for the effectual concurrence of Charity and Good Works to the attainment of the great Benefits of final Justification and Salvation, hath been vulgarly expressed by that trite saying of the Latin Father, Bernard. Bona opera sunt via ad regnum, non causa regnandi, Good Works are indeed the way to the kingdom of Heaven,
another verbal evasion of all the Arguments which Are produced for the effectual concurrence of Charity and Good Works to the attainment of the great Benefits of final Justification and Salvation, hath been vulgarly expressed by that trite saying of the Latin Father, Bernard. Bona opera sunt via ad Kingdom, non causa regnandi, Good Works Are indeed the Way to the Kingdom of Heaven,
Which words applied to the Doctrine by us grounded upon the words of the Apostle, must have this Sense, viz. That Charity is the way to obtain the covering,
Which words applied to the Doctrine by us grounded upon the words of the Apostle, must have this Sense, viz. That Charity is the Way to obtain the covering,
Now in order to a sufficient reply to these Answers, I think it necessary in this place to say something by way of explication of the Question (tending to the clearing of the true Sense,
Now in order to a sufficient reply to these Answers, I think it necessary in this place to say something by Way of explication of the Question (tending to the clearing of the true Sense,
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and meaning of the Doctrine) what is meant by that Efficacy, which any act, that can be done by men, may have towards the remission of their sins, their Justification and Salvation.
and meaning of the Doctrine) what is meant by that Efficacy, which any act, that can be done by men, may have towards the remission of their Sins, their Justification and Salvation.
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And therefore all the Efficacy that can be in Humane Acts towards these effects, can be no more than preparative or passive. And what can that signifie more,
And Therefore all the Efficacy that can be in Humane Acts towards these effects, can be no more than preparative or passive. And what can that signify more,
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Neither doth qualifie or save us, any otherwise then by making such a Change or Qualification in us, whereupon this Grace of Justification to Life, is freely given us of God.
Neither does qualify or save us, any otherwise then by making such a Change or Qualification in us, whereupon this Grace of Justification to Life, is freely given us of God.
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But against this Explication of the Efficacy of Faith, to the Grace of Justification, it hath been alledged, that Faith in Christ doth not justifie as an act or qualification found in us,
But against this Explication of the Efficacy of Faith, to the Grace of Justification, it hath been alleged, that Faith in christ does not justify as an act or qualification found in us,
and that is of apprehending and receiving Christ, or uniting us to him, and so making us Partakers of his Righteousness imputed to us, by means whereof we come to be Justified, our sins Covered, and our Souls saved.
and that is of apprehending and receiving christ, or uniting us to him, and so making us Partakers of his Righteousness imputed to us, by means whereof we come to be Justified, our Sins Covered, and our Souls saved.
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Whereunto I answer. 1. By allowing an union of Believers with Christ the common Saviour, to be indeed the true ground and foundation of the Benefits which we receive by him.
Whereunto I answer. 1. By allowing an Union of Believers with christ the Common Saviour, to be indeed the true ground and Foundation of the Benefits which we receive by him.
but ye are justified, in the Name of the Lord Jesus, and by the Spirit of God. Rom. 8.12. If any man hath not the Spirit of Christ, the same is none of his.
but you Are justified, in the Name of the Lord jesus, and by the Spirit of God. Rom. 8.12. If any man hath not the Spirit of christ, the same is none of his.
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This Spirit of Christ is ordinarily called the Spirit of God, abiding or dwelling in all true Believers, whereby they are partakers of the Divine Nature, (as St. Peter speaketh) as Christ also was, though not in the same measure and manner.
This Spirit of christ is ordinarily called the Spirit of God, abiding or Dwelling in all true Believers, whereby they Are partakers of the Divine Nature, (as Saint Peter speaks) as christ also was, though not in the same measure and manner.
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Nor do we deny but that Faith is the first Act that disposeth a Man to the Receipt of this Divine Spirit dwelling in him, whereby it may be said to effect,
Nor do we deny but that Faith is the First Act that Disposeth a Man to the Receipt of this Divine Spirit Dwelling in him, whereby it may be said to Effect,
But the imputation of Christs Righteousness to us is no Scriptural Phrase, but differs very much from that of St. Paul, asserting not the Righteousness of Christ,
But the imputation of Christ Righteousness to us is no Scriptural Phrase, but differs very much from that of Saint Paul, asserting not the Righteousness of christ,
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but Faith (working by Charity) to be imputed for Righteousness to them that believe, Rom. 4.5, 24. But if it be the act or habit of Faith, which is imputed to us for Righteousness, according to the express literal Sense of the Apostles words,
but Faith (working by Charity) to be imputed for Righteousness to them that believe, Rom. 4.5, 24. But if it be the act or habit of Faith, which is imputed to us for Righteousness, according to the express literal Sense of the Apostles words,
But because the Phrase of Christs Righteousness imputed to us, hath been commonly used by Divines of very good Note, amongst Protestants, (though no man can be obliged to admit it in a strict Sense, it being not found in Scripture) yet I think,
But Because the Phrase of Christ Righteousness imputed to us, hath been commonly used by Divines of very good Note, among Protestants, (though no man can be obliged to admit it in a strict Sense, it being not found in Scripture) yet I think,
As if the Son of a Prince, or some other Person of Great Merit and Favour with him, should undertake to be Mediator for some Rebel, that had justly incurred the Displeasure of his Prince,
As if the Son of a Prince, or Some other Person of Great Merit and Favour with him, should undertake to be Mediator for Some Rebel, that had justly incurred the Displeasure of his Prince,
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and rendred himself obnoxious to the highest penalty of Law, should of his own Good Will, by the Appointment and Will of the Prince, act or suffer something for,
and rendered himself obnoxious to the highest penalty of Law, should of his own Good Will, by the Appointment and Will of the Prince, act or suffer something for,
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and on the behalf of the Delinquent, and thereby obtain, by the Grace of the Prince, a free Pardon for him, under some equitable Conditions required of the Delinquent.
and on the behalf of the Delinquent, and thereby obtain, by the Grace of the Prince, a free Pardon for him, under Some equitable Conditions required of the Delinquent.
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but may fairly agree with the Scripture phrases of Propitiation, Expiation, and Attonement of Christ made for us, and with the Discourse of the Apostle, Rom. 5. from the 15 Verse to the end of the Chapter.
but may fairly agree with the Scripture phrases of Propitiation, Expiation, and Atonement of christ made for us, and with the Discourse of the Apostle, Rom. 5. from the 15 Verse to the end of the Chapter.
I proceed in my Reply to the fore-mentioned Answer to the Arguments, for the Confirmation of the Doctrine in hand, drawn from the Promises and Exhortations of Scripture, as followeth.
I proceed in my Reply to the forementioned Answer to the Arguments, for the Confirmation of the Doctrine in hand, drawn from the Promises and Exhortations of Scripture, as follows.
To the First part of that Answer, alledging only the necessity of Presence of Charity and Good Works, together with Faith (in order to the obtainment of the Benefits propounded) as a sufficient Account for the use of those Motives, contained in the said Promises and Exhortations;
To the First part of that Answer, alleging only the necessity of Presence of Charity and Good Works, together with Faith (in order to the obtainment of the Benefits propounded) as a sufficient Account for the use of those Motives, contained in the said Promises and Exhortations;
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I reply, by demanding whether the Charity and Good Works, supposed to be necessary, do concurr to the Qualification of the Person that is to receive these Benefits or not:
I reply, by demanding whither the Charity and Good Works, supposed to be necessary, do concur to the Qualification of the Person that is to receive these Benefits or not:
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If they do concurr, as any Part of the Qualification of the Person, for the Receipt of those Benefits, it cannot be denied by the Explication of the forementioned Question,
If they do concur, as any Part of the Qualification of the Person, for the Receipt of those Benefits, it cannot be denied by the Explication of the forementioned Question,
If they do not concurr, as any Part of Qualification for these Benefits, the bare necessity of their Presence, upon any other account, can be no reasonable ground of Exhortations to such Actions, in order to the Advantages thereunto promised.
If they do not concur, as any Part of Qualification for these Benefits, the bore necessity of their Presence, upon any other account, can be no reasonable ground of Exhortations to such Actions, in order to the Advantages thereunto promised.
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Nor can those Advantages, or Benefits be any reasonable Motives to such Actions, whiles they are supposed to contribute nothing at all to the Obtainment of them.
Nor can those Advantages, or Benefits be any reasonable Motives to such Actions, while they Are supposed to contribute nothing At all to the Obtainment of them.
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For all Exhortations, Counsels, or Advices, to any Act or Practice, do include this general Supposition to common Understanding, that the things advised,
For all Exhortations, Counsels, or Advices, to any Act or Practice, do include this general Supposition to Common Understanding, that the things advised,
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yet they have the nature of a Causa sine quâ non, that is, of something, without which a thing is not to be effected or gained, but if that Something hath no manner of Causality at all in it, it cannot be called a Causa sine quâ non, without a real Contradiction in the Terms.
yet they have the nature of a Causa sine quâ non, that is, of something, without which a thing is not to be effected or gained, but if that Something hath no manner of Causality At all in it, it cannot be called a Causa sine quâ non, without a real Contradiction in the Terms.
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But suppose the design of the Holy Ghost in the forementioned Promises, and Exhortations had been (as we really suppose it was) to instruct men what they should do,
But suppose the Design of the Holy Ghost in the forementioned Promises, and Exhortations had been (as we really suppose it was) to instruct men what they should do,
And as for the bare necessity of presence of Charity and Good Works, together with Faith in the Persons which are to be justified and saved, that's no more then is equally true of the faculties of Life, Sense,
And as for the bore necessity of presence of Charity and Good Works, together with Faith in the Persons which Are to be justified and saved, that's not more then is equally true of the faculties of Life, Sense,
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and Reason, there being a perfect necessity of the presence of all these things to the act of Faith, which is supposed to be the only thing that justifies a man.
and Reason, there being a perfect necessity of the presence of all these things to the act of Faith, which is supposed to be the only thing that Justifies a man.
or might the Promises of Pardon of Sin, Life, and Salvation be reasonably annexed to such a care of preserving these Faculties, upon the bare account of their necessary presence,
or might the Promises of Pardon of since, Life, and Salvation be reasonably annexed to such a care of preserving these Faculties, upon the bore account of their necessary presence,
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Now where it hath been said, that Charity and Good Works are necessary to the verification of that Faith, by which we are justified, i. e. to declare and manifest the truth of it,
Now where it hath been said, that Charity and Good Works Are necessary to the verification of that Faith, by which we Are justified, i. e. to declare and manifest the truth of it,
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but have otherwise no concurrent Efficacy to the Justification of the Believer, and that is a sufficient account of the reasonableness of all Promises made to the habit and exercise of this Vertue,
but have otherwise no concurrent Efficacy to the Justification of the Believer, and that is a sufficient account of the reasonableness of all Promises made to the habit and exercise of this Virtue,
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But if by the verification of Faith no more be meant, then a bare manifestation of the truth of it, by the Signs and Fruits of it, that is the same thing with the former allegation, concerning the necessity or usefulness of these things,
But if by the verification of Faith no more be meant, then a bore manifestation of the truth of it, by the Signs and Fruits of it, that is the same thing with the former allegation, Concerning the necessity or usefulness of these things,
But whether this be the true intent, or only meaning of the Promises, and Exhortations made to these Practices, I appeal to the Judgment of any Unprejudiced Reader, that shall review,
But whither this be the true intent, or only meaning of the Promises, and Exhortations made to these Practices, I appeal to the Judgement of any Unprejudiced Reader, that shall review,
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When we pray for the Forgiveness of our sins, must this be the only Meaning •r not that God will be pleased to forgive us, upon any consideration of our Prayers,
When we pray for the Forgiveness of our Sins, must this be the only Meaning •r not that God will be pleased to forgive us, upon any consideration of our Prayers,
but that he will give us an Assurance, that he hath forgiven us? I appeal to the Conscience of any of them, that make this Allegation (to serve an Hypothesis, which they have unwarily espoused) whether this hath been,
but that he will give us an Assurance, that he hath forgiven us? I appeal to the Conscience of any of them, that make this Allegation (to serve an Hypothesis, which they have unwarily espoused) whither this hath been,
When our Saviour promiseth, that if we will forgive Men their Trespasses, our Heavenly Father will also forgive us our Trespasses, is that his only Meaning, that our Forgiving others shall be to us a sign,
When our Saviour promises, that if we will forgive Men their Trespasses, our Heavenly Father will also forgive us our Trespasses, is that his only Meaning, that our Forgiving Others shall be to us a Signen,
and evidence that we are forgiven, but no Means to obtain that Forgiveness? When we are exhorted to Repentance for the Remission of our sins, which was the common Doctrine of the Prophets, of John Baptist, our Blessed Saour and his Apostles,
and evidence that we Are forgiven, but no Means to obtain that Forgiveness? When we Are exhorted to Repentance for the Remission of our Sins, which was the Common Doctrine of the prophets, of John Baptist, our Blessed Savor and his Apostles,
and their sins be forgiven them, but that they might be assured that their sins were forgiven them? I desire any Indifferent Reader, that is not pertinaciously bent to maintain a Prejudice against all Appearance of Reason, to apply this Meaning to the Promises, Exhortations,
and their Sins be forgiven them, but that they might be assured that their Sins were forgiven them? I desire any Indifferent Reader, that is not pertinaciously bent to maintain a Prejudice against all Appearance of Reason, to apply this Meaning to the Promises, Exhortations,
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or should not admit of the same Interpretation (as some of the Antinomians have contended) viz. that Faith it self contributes nothing at all to any of these Effects or Benefits, that are thereunto promised,
or should not admit of the same Interpretation (as Some of the Antinomians have contended) viz. that Faith it self contributes nothing At all to any of these Effects or Benefits, that Are thereunto promised,
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as well as to Faith? And seeing that it is, and must be ever acknowledged, that it is only of the free Grace of God, that Faith is accepted as any condition, qualification,
as well as to Faith? And seeing that it is, and must be ever acknowledged, that it is only of the free Grace of God, that Faith is accepted as any condition, qualification,
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and being also the Effect of his own free Grace, should be accepted as part of that disposition in us, that qualifies us for his Favour and Reconciliation, merited only by the Expiatory Sacrifice,
and being also the Effect of his own free Grace, should be accepted as part of that disposition in us, that Qualifies us for his Favour and Reconciliation, merited only by the Expiatory Sacrifice,
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Other reasons are given by Modern Divines of the Protestant Party, concerning the necessity of Charity and Good Works, exclusive of this we contend for;
Other Reasons Are given by Modern Divines of the Protestant Party, Concerning the necessity of Charity and Good Works, exclusive of this we contend for;
or obtaining the Benefit of remission of our sins, necessary to be practised, in order to the pleasing of God, the Glorifying and Honouring of his Name, to express our Thankfulness to him for all his Benefits, especially for his Free Grace of Redemption and Justification, procured by the merits of Christ:
or obtaining the Benefit of remission of our Sins, necessary to be practised, in order to the pleasing of God, the Glorifying and Honouring of his Name, to express our Thankfulness to him for all his Benefits, especially for his Free Grace of Redemption and Justification, procured by the merits of christ:
These Reasons with others of like import (exclusive of that which is urged by us) alledged as the only account of the necessity of Good Works, do utterly destroy and make void the validity of the Motives, in the forementioned Promises.
These Reasons with Others of like import (exclusive of that which is urged by us) alleged as the only account of the necessity of Good Works, do utterly destroy and make void the validity of the Motives, in the forementioned Promises.
And here (with as little disparagement as may be to the Author) I think it lawfull for me to mention the great dissatisfaction, not to say Scandal, which I long since took from the common outlandish Catechism set forth first by Zachary Ʋrsin, and afterward by David Paraeus, Anno D. 1623. who intitles the third part of his Book, wherein he undertakes to give an account of the necessity of Good Works,
And Here (with as little disparagement as may be to the Author) I think it lawful for me to mention the great dissatisfaction, not to say Scandal, which I long since took from the Common outlandish Catechism Set forth First by Zachary Ʋrsin, and afterwards by David Pareus, Anno D. 1623. who entitles the third part of his Book, wherein he undertakes to give an account of the necessity of Good Works,
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and all the practical part of Christian Religion, de Gratitudine, of Gratitude or Thankfulness to God for our Deliverance from the misery of the Natural State,
and all the practical part of Christian Religion, de Gratitudine, of Gratitude or Thankfulness to God for our Deliverance from the misery of the Natural State,
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This General Title and Account of Good Works, doth plainly suppose a negation of any antecedent necessity of Conversion and Repentance (which are the two first things which he treats of under that Title of Thankfulness) unto the Effect of our Justification and Salvation;
This General Title and Account of Good Works, does plainly suppose a negation of any antecedent necessity of Conversion and Repentance (which Are the two First things which he treats of under that Title of Thankfulness) unto the Effect of our Justification and Salvation;
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Conversion unto God, and Repentance by this mans Doctrine, must be looked upon as a thing not in it self necessary to our Justification or Remission of sin,
Conversion unto God, and Repentance by this men Doctrine, must be looked upon as a thing not in it self necessary to our Justification or Remission of since,
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Besides that the covering of sins attributed to Charity in the present Text, though it extends to the Effect of Justification in the most Eminent Sense of the Phrase;
Beside that the covering of Sins attributed to Charity in the present Text, though it extends to the Effect of Justification in the most Eminent Sense of the Phrase;
and to the abatement of them, both in this Life, and that which is to come, which are the Benefits that may be obtained by Charity, without any perfect Justification of a sinner.
and to the abatement of them, both in this Life, and that which is to come, which Are the Benefits that may be obtained by Charity, without any perfect Justification of a sinner.
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and so much pains taken in answering Objections against it, and shall therefore charge me with loading the Readers with a tedious Accumulation of superfluous Arguments, thereby abating the Perspicuity of the Matter,
and so much pains taken in answering Objections against it, and shall Therefore charge me with loading the Readers with a tedious Accumulation of superfluous Arguments, thereby abating the Perspicuity of the Matter,
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I must answer, that this Objection, can only be made by him that is ignorant of the contrary Doctrine, commonly asserted and contended for, not only by Lutherans and Calvinists abroad,
I must answer, that this Objection, can only be made by him that is ignorant of the contrary Doctrine, commonly asserted and contended for, not only by Lutherans and Calvinists abroad,
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yet the Event and Effect thereof hath, to my own Knowledge, in a multitude of Persons, with whom I have had Occasion to converse, notoriously abated the exercise of Charity,
yet the Event and Effect thereof hath, to my own Knowledge, in a multitude of Persons, with whom I have had Occasion to converse, notoriously abated the exercise of Charity,
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Having visited divers Persons in their Last sickness, earnestly moving them (according to the Injunction of our Church Liturgy in that Office) to Liberality towards the Poor, with little or no Success, upon a Misperswasion of the no Necessity,
Having visited diverse Persons in their Last sickness, earnestly moving them (according to the Injunction of our Church Liturgy in that Office) to Liberality towards the Poor, with little or no Success, upon a Mispersuasion of the no Necessity,
yet I have also had a particular Opportunity of observing, & Knowing something more than other Men, concerning the Neglect of this Duty, from the Place of my late Habitation for some Years, belonging to an Office of Registry, kept for the Probate,
yet I have also had a particular Opportunity of observing, & Knowing something more than other Men, Concerning the Neglect of this Duty, from the Place of my late Habitation for Some years, belonging to an Office of Registry, kept for the Probate,
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and Custody of Wills and Testaments, made within the Jurisdiction of the Arch-deacon of Norfolk: wherein I have observed this last Record and Testimony of Charity, which should have made up the Neglect and Defects of that Duty before;
and Custody of Wills and Testaments, made within the Jurisdiction of the Archdeacon of Norfolk: wherein I have observed this last Record and Testimony of Charity, which should have made up the Neglect and Defects of that Duty before;
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